By Paul Hubbard, MA, AMFT
A new paradigm is happening in the world that emphasizes concepts like connection, inclusiveness, consciousness, body-mind interface, partnership and internal locus of control (Kurtz, 1990).
Truth can exist in multiple, different forms. There is value in being more inclusive and in considering multiple points of view and being open to the possibility that there can be more than one way to be right, in a given situation.
Ron Kurtz, the creator of Hakomi, said that he did not like the word “client,” and instead preferred to say “the people who come to me” (Kurtz, 1990, p. 18). He realized how important it was to shift one’s attitude from a desire “to make something happen” to being totally fine if nothing at all happened in therapy (p. 18). This means letting go of having an agenda. The client has a degree of power to direct their own therapy; therefore, it is important for the therapist to let go of control and any desire to take credit for the work taking place (Kurtz, 1990).
Hakomi has several principles, which include organicity. Organicity happens when the therapist works cooperatively with the client’s natural, inherent movement towards wholeness. Organicity “places the locus of healing and control within the client and the client-therapist relationship. The client’s growth and unfolding, his or her answers or resolutions, completions and new directions, are all within” (Kurtz, 1990, p. 25). The therapist is simply present to help assist the client’s process (Hakomi Institute, 2015).
Organicity involves looking for and following natural processes. The therapist doesn’t impose a structure or agenda but rather looks for sources of growth and movement and supports them. This can mean, for example, giving a client time after an interaction to decide what interests and direction they want to pursue. In Hakomi, the therapist supports the client’s defense mechanisms, the ones a client uses to manage significant experiences. There are creative ways to work with the defenses that support growth (Kurtz, 1990).
When the various aspects of the subconscious are able to communicate with the conscious personality, then one can become more self-directed and self-correcting (Kurtz, 1990; Myullerup-Brookhuis, 2008).
Mindfulness is a principle and a state of consciousness that includes noticing how someone is organizing their experiences. Through mindfulness the therapist assists the client’s own inner wisdom “to create change through awareness rather than through effort” (Kurtz, 1990, p. 27). In therapy, one effect is to just stay with an experience longer and allow things to happen. People organize their perceptions and actions around core beliefs. A primary goal of therapy is to bring organizing material, including core beliefs, into conscious awareness (Kurtz, 1990).
Mindfulness involves being truly present with one’s present-time experience. One cannot be mindful about the past or future. We can only remember the past or anticipate the future. In being mindful, we choose to observe the present without interference. This implies having a receptive attitude which, even if it is only momentary, can provide valuable insights. As we bring our experiences into mindful awareness, we can begin to transcend them and to let them go (Kurtz, 1990; Myullerup-Brookhuis, 2008).
“Violence in therapy is not just deliberate, physical harm”, violence in therapy can be subtle and not immediately apparent to those of us “raised with the models of authority common to our culture” (Kurtz, 1990, p. 29). For example, when someone assumes they know what is best for another then that is considered violence. This is the opposite of organicity.
Nonviolence involves going with the grain; that is what’s natural and what works. Going against the grain is what generates resistance. Nonviolence in therapy means accepting the client as they are, with their own story, ideas, desires, capacities and pace (Kurtz, 1990).
Ron Kurtz preferred to call defenses or defense mechanisms “managing experience” (p. 29). “In Hakomi, we do not oppose the client’s efforts to manage his or her experience. We support these in an effort to give the client a safe and controlled way to explore the experiences more deeply and completely. Any attempt to oppose such management meets with resistance anyway and the work becomes more effortful and more painful than it need be (Kurtz, 1990, p. 29). After all, one’s management style is their best effort to deal with pain and fear, an old and valuable tool.
By gaining the cooperation of the client’s unconscious and by supporting and following their own process and pace, we hold a space for any experiences that need to happen. By supporting, a client does the work she wants to do and she takes the credit for that work and deservedly so (Kurtz, 1990).
Hakomi Institute. (2015). The Hakomi Principles. Retrieved from http://hakomiinstitute.com/about/the-hakomi-method/the-hakomi-principles
Kurtz, R. S. (1990). Body-Centered Psychotherapy: The Hakomi Method. Mendocino, CA: Liferhythm Press.
Myullerup-Brookhuis, I. (2008). The Principles of Hakomi. Hakomi Forum, 19-21, 69-84.