“The freedom to change, to change who you are, happens rarely, during very special moments. These moments are made possible, in part, by something about the therapist. It is this: the therapist is extremely sensitive to what is happening within the other’s experience, especially those signs that indicate where the process wants to go that it has never gone before. Not all processes are alive like that” (Kurtz, 1990, p. 73-74). Many are automatic, unconscious, habitual actions. Automatic, unconscious or habitual responses don’t contain anything new or lend themselves to insights, learning or growth. “For the client to make real choices, the therapist must be following, not leading” (p. 74).
Additionally, a client needs to be committed to the concept of self-study. They must be willing to let the therapist experiment, which can evoke some painful situations early on. The client may get very emotional without necessarily understanding why, until the moment an early memory resurfaces that goes with the emotion. This process requires courage in the client (Prengel, 2009).
“The combined use of the principles as guidelines, mindfulness as a therapeutic tool, and nonviolence as a basic emotional attitude of the therapist make Hakomi unique” (Kurtz, 1990, p. 67). “Within the frame of the process, we do three big things: we establish mindfulness; we evoke experiences of different kinds; and we process the experiences evoked in one of three different, state-specific ways” (p. 67). These three different states (of consciousness) include “strong emotions, the child state, and going for meaning” (p. 70).
“The essential process always depends on the therapist’s ability to create a special atmosphere for the client. The client must feel that the therapist is following what he or she, the client, is doing, needing or wanting. At whatever stage the process is, what happens next must be in line with what the client’s deepest self agrees to” (p. 74).
The process works through establishing mindfulness in the client. Mindfulness is a “relaxed, open, undefended, quiet” and special state, which involves noticing one’s own present-time experience (p. 68). Mindfulness includes observing one’s inner experience through a detached witness state of consciousness (Barstow & Johanson, 1999). In establishing mindfulness, feeling safe and a cooperative attitude are needed, especially the cooperation of the unconscious of the client (and of the clinician as well). Through mindfulness, one can access information related to core material more easily and faster than any other way (Kurtz, 1990).
Different Hakomi techniques that can evoke experiences in mindfulness include little experiments, all kinds of probes, taking over, and acknowledgments. Evoked experiences include thoughts, feelings (mild to overwhelming), sensations, tensions, impulses, memories, images and the inner child state (Kurtz, 1990).
Barstow, C. & Johanson, G. (1999). Front Page and Glossary of Hakomi Therapy Terms. Hakomi Forum, 13.
Kurtz, R. S. (1990). Body-Centered Psychotherapy: The Hakomi Method. Mendocino, CA: Liferhythm Press.
Prengel, S. (2009). Ron Kurtz on the Hakomi Method. Retrieved from https://www.psychotherapy.net/interview/ron-kurtz-hakomi-therapy