Sep 11, 2016  Gendlin's Focusing allows you to find new solutions to problems by paying attention to your body's own inner wisdom. This video teaches his six-step method for going back and forth between your.

U.S.NationalityAmericanKnown forPhilosophy of the implicit, and thinking at the edgeScientific careerFields,InstitutionsEugene T. Gendlin (born Eugen Gendelin; 25 December 1926 – 1 May 2017) was an American who developed ways of thinking about and working with living process, the bodily felt sense and the 'philosophy of the implicit'. Though he had no degree in the field of psychology, his advanced study with, his longtime practice of psychotherapy and his extensive writings in the field of psychology have made him perhaps better known in that field than in philosophy. He studied under, the founder of client-centered therapy, at the and received his PhD in philosophy in 1958. Gendlin's theories impacted Rogers’ own beliefs and played a role in Rogers’ view of psychotherapy. From 1958 to 1963 Gendlin was Research Director at the Wisconsin Psychiatric Institute of the. He served as an associate professor in the departments of Philosophy and Comparative Human Development at the from 1964 until 1995.Gendlin is best known for and for Thinking at the Edge, two procedures for thinking with more than patterns and concepts.

In the 1950s and 60s, under the guidance of Rogers, Gendlin did seminal research demonstrating that a client's ability to realize lasting positive change in psychotherapy depended on their ability to access a nonverbal, bodily feel of the issues that brought them into therapy. Gendlin called this intuitive body-feel the “felt sense.” Realizing that people could learn this life-altering inner skill on their own, in 1978 Gendlin published his best-selling book Focusing, which presented a six step method for discovering one's felt sense and drawing on it for personal development.

Gendlin founded The Focusing Institute in 1985 (now the International Focusing Institute) to facilitate training and education in Focusing for academic and professional communities and to share the practice with the public.In the mid-1980s, Gendlin served on the original editorial board for the journal The Humanistic Psychologist, published by Division 32 of the (APA). He has been honored by the APA three times, and was the first recipient of their Distinguished Professional Award in Psychology and Psychotherapy (given by Division 29, this award is now called the Distinguished Psychologist Award for Contributions to Psychology and Psychotherapy).

He was awarded the Viktor Frankl prize by the Viktor Frankl Family Foundation in 2008. In 2016, he was honored with a lifetime achievement award from the World Association for Person Centered and Experiential Psychotherapy and Counseling and another lifetime achievement award was given to him that same year by the United States Association for Body Psychotherapy. Gendlin was a founder and longtime editor of the journal Psychotherapy: Theory, Research and Practice as well as the in-house journal of the Focusing Institute called the Folio, and is the author of a number of books, including Focusing-Oriented Psychotherapy: A Manual of the Experiential Method (Guilford). The mass-market edition of his popular classic Focusing has been translated into 17 languages and sold more than a half million copies.

Eugene GendlinGendlin regarded himself first and foremost as a philosopher and he brought a rigorous philosophical perspective to psychology, presented in his early book Experiencing and the Creation of Meaning and later developed into a comprehensive theory of the deep nature of life processes, articulated in his masterwork A Process Model. From 1968 to 1995 he taught at the University of Chicago, where he taught a course on theory-building that later gave rise to a new practice called “Thinking at the Edge,” a fourteen-step method for drawing on one's non-conceptual, experiential knowing about any topic to create novel theory and concepts.

Gendlin asserts that an organism's living interaction with its environment is prior (temporally and philosophically) to abstract knowledge about its environment. Living is an intricate, ordered interaction with the environment, and as such, is a kind of knowing. Abstract knowledge is a development of this more basic knowing.For example, when a pen falls off a desk, that seems to be proof that gravity exists, because gravity made it fall. But what is 'gravity'? In 1500, 'gravity' was the pen's desire to go to the center of the earth; in 1700 'gravity' was a force that acted at a distance according to mathematical laws; in the 1900s 'gravity' was an effect of; and today physicists theorize that 'gravity' may be a force carried by subatomic particles called '. Gendlin views 'gravity' as a concept and points out that concepts can't make anything fall.

Instead of saying that gravity causes things to fall, it would be more accurate to say that things falling cause the different concepts of gravity. Interaction with the world is prior to concepts about the world.The fact that concepts change does not mean that they are arbitrary; concepts can be formulated in many diverse and incompatible ways, but to the extent that they are rooted in experience, each formulation has its own precise relationship to experience.

Thus Gendlin's philosophy goes beyond. He agrees with postmodernists that culture and language are always already implicit in experiencing and in concepts.

Empirical testing is crucial, but it does not keep science from changing every few years. No assertions are simply 'objective'.Gendlin points out that the universe (and everything in it) is implicitly more intricate than concepts, because a) it includes them, and b) all concepts and logical units are generated in a wider, more than conceptual process (which Gendlin calls implicit intricacy). This wider process is more than logical, in a way that has a number of characteristic regularities. Gendlin has shown that it is possible to refer directly to this process in the context of a given problem or situation and systematically generate new concepts and more precise logical units.Because human beings are in an ongoing interaction with the world (they breathe, eat, and interact with others in every context and in any field in which they work), their bodies are a 'knowing' which is more than conceptual and which implies further steps.

Thus, it is possible for one to drive a car while carrying on an animated conversation; and it is possible for Einstein to say that he had a 'feel' for his theory years before he could formulate it.Human beings' ongoing interaction with the world provides ongoing validity. Each move, from pumping blood to discussing philosophy, implies a next step, an organic carrying forward.

Humans feel this carrying forward both in the move itself and in the feedback it generates: at each moment, it is possible to feel how things are moving and what is implied next. With specific training, one can learn to attend to this feeling more deeply, so that a holistic felt sense of the whole situation can form.A is quite different from 'feeling' in the sense of emotions; it is one's bodily awareness of the ongoing life process. Because a felt sense is a living interaction in the world, it is not relative in the way that concepts are.

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A felt sense is more ordered than concepts and has its own properties, different from those of logic; for example, it is very precise, more intricate, and can be conceptualized in a variety of non-arbitrary ways. Much of Gendlin's philosophy is concerned with showing how this implicit bodily knowing functions in relation to logic.

For example, Gendlin has found that when the felt sense is allowed to function in relation to concepts, each carries the other forward, through steps of deeper feel and new formulation.Gendlin underlines that one can (and often does) 'progress' in one's understanding, and that this involves transitions in which existing conceptual models are disrupted, but that one can 'feel' when a carrying forward in insight is (or is not) occurring. One can 'feel' this because human logical conceptions are dependent on a more intricate order, which is living-in-the-world. Useful concepts derive from and are relative to this sense more than logical, intricate order, not the other way round.Gendlin's two major philosophical works are Experiencing and the Creation of Meaning, which develops explicit ways of approaching the implicit; and A Process Model, which demonstrates this method by developing a body of consistent concepts for thinking about organic processes, with implications for thinking about space, time, science, genetics, ethology, consciousness, language, and spirituality.Focusing. Biddlecombe, Wendy Joan (2 May 2017). Retrieved 12 May 2017.

The Focusing Institute. Retrieved 12 May 2017. Aanstoos, C.; Serlin, I.; Greening, T. Cite journal requires journal=. Retrieved 12 May 2017.

— (1992). Man and World. 25 (3–4): 341–353. — (1997). Man and World.

30 (3): 383–411. — (1997). 'How philosophy cannot appeal to experience, and how it can'. In Levin, D.M (ed.). Language beyond postmodernism: saying and thinking in Gendlin's philosophy.

Pp. 3–41, 343. ^ — (1992). In Sheets-Johnstone, M (ed.). Giving the body its due.

Albany: State University of New York Press. Pp. 192–207. — (1995). Minds and Machines. 5 (4): 547–560. — (1993). 12 (1): 21–33.

^ Gendlin, E.T. New York: Bantam Books. Retrieved 2017-07-28. Retrieved 2017-07-28. ^. Archived from on 19 June 2017.

Retrieved 12 May 2017. — (2004).

19 (1): 1–8. 'TAE was envisioned and created by Mary Hendricks.' Cited from: Eugene T. Gendlin,.

After that, I click the item again and later hold the L2 and R2 buttons. Remember to hold the O, L2, and R2 buttons. So basically I first buy the item and place it down. Sims 4 move objects up and down wall.

'Thinking at the edge was developed out of Gendlin's philosophy of the implicit', cited from:, The Focusing Institute. (PDF). Retrieved 2017-07-28. Retrieved 28 July 2017.External links. Gendlin Online Library with many texts written by Gendlin: and.

Focusing is a psychotherapeutic process developed by psychotherapist Eugene Gendlin. It can be used in any kind of therapeutic situation, including peer-to-peer sessions. It involves holding a kind of open, non-judging attention to an internal knowing which is directly experienced but is not yet in words. Focusing can, among other things, be used to become clear on what one feels or wants, to obtain new insights about one's situation, and to stimulate change or healing of the situation.^[1] Focusing is set apart from other methods of inner awareness by three qualities: something called the 'felt sense', a quality of engaged accepting attention, and a researched-based technique that facilitates change.^[2]

Origin[edit]

At the University of Chicago, beginning in 1953, Eugene Gendlin did 15 years of research analyzing what made psychotherapy either successful or unsuccessful. The conclusion was that it is not the therapist's technique that determines the success of psychotherapy, but rather the way the patient behaves, and what the patient does inside himself during the therapy sessions.

Gendlin found that, without exception, the successful patient intuitively focuses inside himself on a very subtle and vague internal bodily awareness—or 'felt sense'—which contains information that, if attended to or focused on, holds the key to the resolution of the problems the patient is experiencing.^[3]

'Focusing' is a process and learnable skill developed by Gendlin which re-creates this successful-patient behavior in a form that can be taught to other patients.^[3] Gendlin detailed the techniques in his book Focusing which, intended for the layperson, is written in conversational terms and describes the six steps of Focusing and how to do them. Gendlin stated: 'I did not invent Focusing. I simply made some steps which help people to find Focusing.'

'Felt sense' and 'felt shift'[edit]

Gendlin gave the name 'felt sense' to the unclear, pre-verbal sense of 'something'—the inner knowledge or awareness that has not been consciously thought or verbalized—as that 'something' is experienced in the body. It is not the same as an emotion. This bodily felt 'something' may be an awareness of a situation or an old hurt, or of something that is 'coming'—perhaps an idea or insight. Crucial to the concept, as defined by Gendlin, is that it is unclear and vague, and it is always more than any attempt to express it verbally. Gendlin also described it as 'sensing an implicit complexity, a wholistic sense of what one is working on'.^[4]

According to Gendlin, the Focusing process makes a felt sense more tangible and easier to work with.^[3] To help the felt sense form and to accurately identify its meaning, the focuser tries out words that might express it. These words can be tested against the felt sense: The felt sense will not resonate with a word or phrase that does not adequately describe it.^[3]

Gendlin observed clients, writers, and people in ordinary life ('Focusers') turning their attention to this not-yet-articulated knowing. As a felt sense formed, there would be long pauses together with sounds like 'uh..' Once the person had accurately identified this felt sense in words, new words would come, and new insights into the situation. There would be a sense of felt movement—a 'felt shift'—and the person would begin to be able to move beyond the 'stuck' place, having fresh insights, and also sometimes indications of steps to take.

Learning and using Focusing[edit]

One can learn the Focusing technique from one of several books,^[2][3] or from a Focusing trainer or practitioner. Focusing is easiest to sense and do in the presence of a 'listener'—either a Focusing trainer, a therapist, or a layperson trained in Focusing.^[3] Gendlin's book details the six steps of Focusing,^[3] which can also be taught as a four-step process, while emphasizing that there is an essence to Focusing which is a flow that is beyond steps.^[2]

Focusing is now practiced all over the world by thousands of people—both in professional settings with Focusing trainers, and informally between laypersons.^[5] As a stand-alone process, a Focusing session can last from approximately 30 minutes to an hour, on average—with the 'focuser' being listened to, and his verbalized thoughts and feelings being reflected back to him by the 'listener'. Generally speaking, but not always, the focuser has his eyes closed, in order to more accurately focus inwardly on his 'felt sense' and the shifts that take place from it. Focusing can also be done alone.

Subsequent developments[edit]

In 1996, Gendlin published a comprehensive book on Focusing-oriented psychotherapy.^[6] The Focusing-oriented psychotherapist attributes a central importance to the client's capacity to be aware of his 'felt sense', and the meaning behind his words or images. The client is encouraged to sense into feelings and meanings which are not yet formed. Other elements of Focusing are also incorporated into the therapy practice so that Focusing remains the basis of the process—allowing for inner resonance and verification of ideas and feelings, and allowing new and fresh insights to come from within the client.

Several adaptations of Gendlin's original six-step Focusing process have been developed. The most popular and prevalent of these is the process Ann Weiser Cornell teaches, called Inner Relationship Focusing.^[7]

Other developments in Focusing include focusing alone using a journal or a sketchbook. Drawing and painting can be used with Focusing processes with children. Focusing also happens in other domains besides therapy. Attention to the felt sense naturally takes place in all manner of processes where something new is being formed: for example in creative process, learning, thinking, and decision making.^[6]

See also[edit]

References[edit]

1. ^Cornell, Ann Weiser; McGavin, Barbara (2002). The focusing student's and companion's manual. 1 (1st ed.). Berkeley, CA: Calluna Press. ISBN0972105808. OCLC50431925.
2. ^ ^abcCornell, Ann Weiser; McGavin, Barbara (2005). The radical acceptance of everything: living a focusing life. Berkeley, CA: Calluna Press. p. 13. ISBN0972105832. OCLC63119783.
3. ^ ^abcdefgGendlin, Eugene T (1982) [1978]. Focusing (2nd ed.). New York: Bantam Books. ISBN0553278339. OCLC41016737.CS1 maint: ref=harv (link)
4. ^'What matters most in psychotherapy is 'feeling' in the sense of being unclear and sensing an implicit complexity, a wholistic sense of what one is working on. This can be very quietly sensed, or it may be very emotional, but that is not the crucial question at all.' Cited from: Gendlin, Eugene T (1978). 'Befindlichkeit: Heidegger and the philosophy of psychology'(PDF). Review of Existential Psychology and Psychiatry. 16 (1–3): 43–71. OCLC6903565. Archived from the original(PDF) on 2015-02-13.
5. ^'Certified focusing professional search'. Focusing Institute. Retrieved 13 February 2015.
6. ^ ^abGendlin, Eugene T (1996). Focusing-oriented psychotherapy: a manual of the experiential method. New York: Guilford Press. ISBN0898624797. OCLC34121030.CS1 maint: ref=harv (link)
7. ^Hicks, Angela (2007). 'Examining four styles of Focusing: the similarities and differences'(PDF). British Focusing Association. Archived from the original(PDF) on 2 December 2013. Retrieved 13 February 2015.

Further reading[edit]

• Cornell, Ann Weiser (1996). The power of focusing: a practical guide to emotional self-healing. Oakland, CA: New Harbinger Publications. ISBN157224044X. OCLC34828579.CS1 maint: ref=harv (link)
• Madison, Greg, ed. (2014). Emerging practice in focusing-oriented psychotherapy: innovative theory and applications. Foreword by Mary Hendricks-Gendlin. London; Philadelphia: Jessica Kingsley Publishers. ISBN9781849053716. OCLC866622379.CS1 maint: ref=harv (link)
• Madison, Greg, ed. (2014). Theory and practice of focusing-oriented psychotherapy: beyond the talking cure. Foreword by Eugene Gendlin. London: Jessica Kingsley Publishers. ISBN9781849053242. OCLC864418245.CS1 maint: ref=harv (link)

External links[edit]