Section I: METASKILLS

Essentially, "metaskills" refers to the concept that the beliefs of a therapist about the world, manifest themselves in the therapeutic process, and that the subtle way of being of the therapist can be examined, identified and actually considered to be skills. The title of this chapter, stems from the idea that the symbol of the moon represents the deepest beliefs of the individual (in this case the therapist) and that the reflection of the moon in the water, is symbolic of the bringing to life of these beliefs in the actual living of life (in this case in the therapeutic process.)

The very idea of attempting to capture and explain the elusive qualities which are "metaskills" seemed very daunting and at times not to be possible. Ultimately however the blocks melted away and clarity evolved regarding the importance of writing about the significance of the beliefs and feelings of the therapist, to the therapeutic process.

Process oriented psychology recognizes and honors the Tao, those experiences which frequently go unrecognized or unacknowledged and yet are very significant and connecting. The process oriented therapist values and utilizes the attitudes of playfulness, compassion, fluidity and shamanism. It is recognized that it is inherently difficult to describe the feeling attitudes of the therapist in words, however it is useful, in fact necessary, for the purposes of this book to name and describe "metaskills", albeit with the realization that change and fluidity are an inherent element of "metaskills."

Therapy consists of more than theory and technique. The feelings of the therapist not only shape their view of the world, but also effects the clients they work with. Therefore it is wise for the therapist to contemplate the kind of world they would like and how they might use their feelings and beliefs in their practice.

It is very important that therapists be aware of their own feelings during therapy and that they attempt to be authentic. After all, if the therapist is not able to do this, how can they expect their clients to reach this point.

This book looks at the feelings of the therapist and their effect on the therapeutic process in three significant new ways. 1) It encourages the conscious use of feelings in working with clients. This is in fact considered to be a "metaskill." It is important to distinguish that actual feelings are what is important, not what one thinks one "should be" feeling. 2) The flow of the feeling of the therapist entails a natural movement between the various schools of psychotherapy. 3) As the therapist manifests their feelings consciously in therapy, it also becomes a kind of way of life, therapy becomes a spiritual endeavor.

Prior to going into metaskills in depth, it is observed that many therapists feel they practice particular types of therapy, i.e., Gestalt, Jungian, etc. However it is further observed that two different therapists, while both practicing "X" therapy, will practice it in very different ways based on who they are. That is, different people utilize tools in different manners, even though they are working toward the same goal. This is the metaskill element which makes therapy more than the execution of techniques.

***Individual Therapists: The study of metaskills indicates the appropriateness of looking at the work of individual therapists from a different perspective. Practitioners are drawn to various modes of practice and this seems to be a factor of who they are, as well as their view of the world. This again reminds us that there can be a great deal of difference in the way therapists practice, even though they seem to come from the same theoretical perspective.

***The Ground of Psychotherapy: The analogy is made that in examining the elemental beliefs and feelings of the therapist, that we are also looking at the "Mother Earth" of psychotherapy. Just as the earth has many parts and ways of presenting itself, so does the individual therapist.

***Redefining the Field of Psychotherapy: As previously noted, we find that therapists who have been trained in a particular school of thought do not necessarily practice in similar fashion. In fact it may be that two therapists, although considering themselves to be operating from different theoretical backgrounds, may be more alike than two therapists who feel they come from the same school. This suggests that maybe it would be appropriate to emphasize the "way" one practices rather than the school of thought from which they come.

***What We Actually Do: This brings us to looking at what it is we actually do as therapists. Usually a therapist is much more cognizant of their theoretical orientation that the manner in which they actually behave with their clients. It is important that each individual therapist examine and be aware of how they feel and the way they "are" with their clients.

***The Importance of Attitudes: To get an idea of the importance of attitudes imagine some of the people who have been particularly significant in your life. What was it about them that had the most impact upon you? It is suggested that probably the essence of what was important about that person was the way in which they viewed life, more "how they were" than "what they did."

***Implicit Attitudes and Feelings: Although our feelings and attitudes as therapists are not necessarily presented in an overt fashion in our work, they are nonetheless present. Our behavior reflects to our client something of our beliefs about life; for example a very solemn therapist may be reflecting a belief that life is very serious business, while a very aloof therapist may be reflecting a belief on his part that one should not interfere.

***Attitudes in Therapy: Many qualities have been identified as being valuable for the therapist to possess. Various schools of therapy have favored different attitudes and behaviors as being particularly significant. It was the work of Jung and Adler, as well as Rogers and the Humanistic Psychology movement which particularly placed value on the feeling attitudes such as empathy, caring, unconditional regard and authenticity. At the same time they opened the door to the concept that it was the client rather than the therapist, who would choose the path that therapy would take. Maslow and the Transpersonal Psychology movement have in addition recognized the value of higher levels of consciousness both in the experience of the individual and as a way of enhancing the potential for healing to occur in the therapeutic process.

***The Spiritual Art of Therapy: Metaskills recognizes and values the Tao,i.e. the perpetual flow of life and events. The therapist who utilizes this attitude, will attend to her own flow, being aware of what feelings and emotions are present in her, at any given time. This awareness rises to the level of being a "metaskill" when the therapist consciously, not only is aware of her own feelings, but is able to incorporate her awareness into the service of the client.

***Metaskills and Painting: The therapist and the manner in which she utilizes her tools, can be compared to an artist. That is, both have tools of their trade. However the manner in which they utilize these tools at any given time, is largely determined by how and what they are feeling at that time, i.e. intense, gentle, reflective etc.

***The Practice of Psychotherapy: The ability to utilize both conscious awareness of feelings and the techniques of psychotherapy, creates an enhanced level of the psychotherapeutic process.

***The Moon in the Water: Ultimately it is the core beliefs of the therapist which shapes both the life and therapeutic practice of the individual. Metaskills is the manner in which these beliefs are reflected in the individuals practice of therapy.

Metaskills, like any spiritual practice, can be developed through practice. It is critical to execute the activity of spiritual practice (whatever it may be) with an awareness of the feeling behind the practice. T’ai Chi provides us with a good example; the point of T’ai Chi, is not to go through certain physical motions like a robot, the point is to express the spiritual belief behind the practice, in each movement. Thus we can treat the development of metaskills as an endeavor which requires training, discipline and spiritual advancement.

***Metaskills in Taoism: Metaskills, like process oriented psychology, has it’s roots in the philosophy of Taoism. Just as the Taoist values a way of being in the world that yields to the flow of nature, so too does the therapist who practices metaskills. ***Techniques and Metaskills: The difference between techniques and metaskills hinges on spirit. A technique can be executed in a technically correct fashion, yet fall short of being a metaskill, unless an appreciation of spirit is also present. We find that the skills of the therapist become more creative and are enhanced to the level of being metaskills, when they flow in harmony with the therapists beliefs about life.

***Evolving Skills: We have noted the importance of manifesting our spiritual beliefs in therapeutic practice. It is also probable that the techniques we develop as therapists, also grow out of our core beliefs.

***Dropping Technique: Dropping technique means that as therapists, our techniques and skills have become such a natural part of us, that they are no longer noticeable as techniques. ***Spiritual Discipline: Any path, traveled in a disciplined fashion, becomes a spiritual path. Becoming a therapist can also be seen as a spiritual path where one learns and struggles until ultimately one’s practice, becomes one with one’s spiritual beliefs.

Section II: PROCESS ORIENTED METASKILLS

***History and Roots: Process oriented psychology or "process work" evolved in Switzerland and sprang largely from Jungian psychology. Jung believed that there is a "teleology" to the course of events, i.e. a meaningful, (as opposed to a random,) process by which events unfold. Jung applied this concept primarily to unconscious psychological material, particularly dreams.

Arny Mindell (husband of the author) had been trained as a Jungian analyst, and while in Zurich in the 1960’s, he extended the application of the concept of teleology, to physical symptoms.

Arny observed that when physical symptoms where amplified and encouraged to unfold naturally, that they reflected dream images. This he felt, demonstrated that there are two different means, by which a process which was trying to unfold and attain our conscious attention, might do so; either via dreams or via physical symptoms.

In seeking terminology to describe these phenomena, Arny noted that basically there were various "channels" (visual, olfactory, kinesthetic, relationship, world and spiritual) through which an endless quantity of "signals" flowed, in an attempt to help us "realize" something that was important to us. Paying attention to these "processes" and helping them to unfold in their natural way is essentially what process work is all about.

Process work incorporates many of the beliefs of Taoism, Zen, Alchemy, Jung, Shamanism, Native American Traditions and physics. Process work is done with groups, couples and individuals in centers all over the world.

***Process Work and Taoism: The concept of Taoism represents a fundamental element of process psychology. We find that the Taoist in engrossed in an awareness of the flow of nature, and in fitting into this flow, rather than trying to force the flow of nature to change, as many of us in essence do.

Arny Mindell observes that the process oriented therapist, assists the client in the study of their natural processes and in adapting to these, whereas the traditional therapist generally has an agenda as to what "should" be happening.

***Individual/World: An Example: This example stems from a large "worldwork" process work seminar which involved over 300 people from 35 countries. It is valuable in showing how process work sometimes incorporates; individual work, group work and even world work, all at the same time:

During a session of this seminar, an African-American woman stated that she wished to discuss the racism which she was feeling from others in the group. However as she tried to talk about this she became short of breath, mentioning that she has had asthma since she was a child, and frequently had attacks when trying to speak in public. So she thought it would be good to focus on her body symptoms. When asked what her experience of asthma was like, she said it was like a tightening around her lungs. She clenched her fists and punched the air in anger, then she dropped to the floor. As her breathing became easier she told the group how hard it had been growing up a black woman in the United States and that we should all become aware of racism in our world and attempt to facilitate tolerance.

This woman’s individual work was relevant not only to her on a personal level, but also to the group and world on a socio/cultural level. No one exists in a vacuum.

***Process Oriented and Taoist Metaskills: The following chapters outline metaskills as I have observed them in process work, particularly through Arny’s practice. It is my belief that they can be applied cross-culturally. It is also observed that any therapist who is attuned to the present in the therapeutic relationship, does in essence work with the Tao.

This therapist notices the following attitudes in herself; resistance to change, compassion, detachment, laziness, action, playfulness, humorousness, scientific mindedness, shamanic awareness and social awareness. All these attitudes ebb and flow in the course of events, and an awareness of them is essential in process work.

The case examples given in the following chapters stem from public seminars, with the material given altered only to maintain confidentiality.

Compassion is an important quality in a skilled therapist. We all know we tend to feel better around someone who is truly compassionate. When talking about compassion as a metaskill, it refers to the ability to have compassion towards all aspects of ourself. We care for and respect all aspects of ourselves, not only the ones we more readily identify with or "like."

Thus, the therapist who embraces compassion as a metaskill, assists a client in consciously allowing all aspects of the self to unfold, while respecting the inner wisdom of the client in choosing the way the unfolding process occurs. We find that there are both Primary and Secondary Processes which need to be taken into account. Primary processes refer to those aspects of ourselves which we identify with or "like", while secondary processes are those parts of ourself which are less identified with and appreciated. If we fail to be cognizant of and compassionate to both kinds of processes as therapists, we risk not noticing important aspects of the individual which are trying to unfold. In process work there is something called the "edge" which refers to the boundary between the known and the unknown. From a therapeutic standpoint, it is not uncommon for a client to display hesitance or uneasiness (sometimes manifested by giggling or shyness) when encountering their "edge." A compassionate therapist can be attuned to this and sometimes gently assist the client into new territory, if they are ready.

We find that the eastern traditions offer us lessons in true compassion, recognizing the value of the whole, even the parts which at first glance one might not expect to be appreciated. Zen offers the perspective that all is beautiful and perfect as it is, even if misshapen. Vipassana meditation also advocates the appreciation and acceptance of all that comes, from a detached perspective.

Arny and Amy Mindell have referred to true compassion as "riding the horse backwards." The benefit of this is that one who dares to ride the horse backwards, sees things that they wouldn’t otherwise see from a perspective they wouldn’t otherwise have. When working with physical symptoms, a compassionate attitude encourages us not to just accept the symptom, but to try to find the message behind the symptom. For example, one woman suffered from migraines, when she amplified her symptoms and went with the visual and auditory disturbances, she suddenly exclaimed that she felt like an old crazy prophet in the streets of Jerusalem. It is important to note that the therapist does not suggest what is being felt, but rather allows the client to express what comes.

We learned that the metaskill of compassion entails acknowledging the whole. This leads us to the metaskill of recycling, i.e. we recycle experiences and nuances, which we might have ordinarily overlooked and/or discarded. To the therapist who recycles, nothing is too mundane or insignificant to potentially lead us to something of value.

In order to help us to notice these subtle aspects of experience, it helps to have "beginner’s mind", i.e. an open mind and heart. Often the mind of the "expert" is not open to new possibilities. A common barrier to beginner’s mind, is our tendency to label unknown secondary phenomena; such as migraine, shyness, tremors, pauses, etc. This tends to result in the dismissal of the experience, as if labeling it, has explained it. The process worker instead, focuses on the flow and its’ potential, attempting to flow with it, rather than freeze framing it. The idea is that in this manner, the experience will virtually explain itself.

This does not mean however, that the therapist does nothing. Once the subtle secondary experiences (such as hesitation, unusual gesturing, unusual body feeling etc) have been identified, the therapist uses her tools to assist in the unfolding of the experience. The primary tools used for this are amplification and channel changing.

Amplification refers to the process of following and magnifying a signal along the sensory channel within which it appears, so that we can ascertain what it is trying to tell us. In doing this we learn that events that seem random and insignificant, are actually a part of the big picture and not meaningless at all.

Channel Changing refers to consciously identifying a signal and then switching attention to a different sensory channel. For example, you might express a body feeling in the channel of movement or sound. This helps the process which is trying to unfold to have other avenues of expression.

Part of recycling secondary signals, involves the ability to "stop the world" as Don Juan put it. This refers to putting consensus reality on hold, so that an experience can be perceived from another perspective, an altered state.

An awareness of "field theory", reminds us that we are all part of the "field" we exist in, we are all connected. Many therapists have been trained not to be aware of their own signals and processes and even if they are aware of these, not to utilize them in any way in the therapeutic process. However, if we view the world from a "field theory" perspective, it is difficult to say where "I" end and "you" begin, therefore the signals that are present in me as a therapist, may well be relevant to the process that is unfolding. This is not however a license to be oblivious to the feedback received from the client as to whether or not your signals are relevant, it is also possible they may not be.

As adults, we have often lost touch with the playful side of ourselves. The following example demonstrates how the quality of playfulness can occur both in the client and therapist:

The Evil Witch: A woman client stated that she was upset at having found a wicked, evil witch part of herself and she wanted to be rid of it. Arny said in a childlike fashion that he would really like to see that witch. Somewhat taken aback the woman said she wanted to be rid of the witch. Arny reiterated that he understood, but would really like to see that witch for a bit, it didn’t have to be for long. The woman said, alright but I warned you. Her face and body began to contort and her hands seemed gnarled as she gave Arny a menacing look. Arny said "Good Morning" and pulled slightly on one of her hands to see what would happen. She lunged at him and pulled him over, as they wrestled on the floor, the witch let out some yelps and then giggles. Their wrestling became more playful jumping, and the woman looked at Arny in surprise. Arny asked her what had changed and she observed that the part of herself she had identified as a witch was no more than the playful child part of herself she had repressed because "girls weren’t supposed to have so much wild energy." This was a part of herself that she really missed and she enjoyed engaging with someone in this wild and playful manner.

Although psychotherapy is serious, we find that there can be at times room for an element of playfulness. We find that playfulness occurs when we are child like, when we are filled with wonder and excitement about something. As a metaskill, playfulness can have a liberating effect in that it encourages a spontaneity that can result in a break from the therapeutic issue at hand. Sometimes the accessing of the playful part of the self is quite a welcome break and refreshing experience for the client. However it is important for the therapist to be sensitive as to whether or not a client is receptive to this at any given time, attending to the clients feedback is crucial.

Detachment is another metaskill which we find has a connection to the childlike element of the self. When we feel detached we feel a bit removed or apart from the situation at hand.

The benefit in following this process is that it allows us to perceive the situation from another vantage point, one that may be clearer and more comprehensive. If we can "step back" for a moment we can see that what is being presented at face value, may not in fact even be the real issue at hand. For example, an aikido master was visiting Japan and observed a large, drunken man intimidating all he encountered. The aikido master was about to fight with this man, when an elderly man looked up and engaged the drunk in conversation. The elderly man found a point of similarity between himself and the drunk (enjoying sake). The elderly man said he enjoyed drinking sake with his wife and did the drunken man have a wife, whereupon the man acknowledged that he was very lonely. The confrontation was avoided and the aikido master observed he still could learn a bit himself. So we find that the metaskill of detachment is very valuable in getting over the hard spots, it assists the therapist in remaining calm and maintaining her ability to process what is happening without getting "sucked in."

The metaskill of fishing refers to the ability of the therapist to be "like a fisherman" in the sense that there are two different kinds of attention required in the process. In both processes, there are times when the lines are cast and the attention required is minimal in the sense that one need not focus as intently, and then there are the times when something occurs (a tug at the line) and the attention is instantly focused in a very intent manner on the matter at hand. The skill comes in knowing when to relax and when to act.

During the relaxed, unhurried and diffuse level of fishing/attending, it may seem that the fisherperson/therapist is a bit of a dolt, he is so relaxed and apparently oblivious. However this behavior, reflects the Taoist/process belief that the work does not have to be always difficult, that when the time is right to proceed, it will be apparent, we do not MAKE IT happen.

As time passes, the fisherperson/therapist occasionally tests the line to see if there is any activity, any imminent engagement. If not, one sits back and waits some more, while always subtly checking and assessing feedback. It is also observed that if the therapist misses the "fish’s jump" the first time, she needn’t panic for it will jump again, it will present itself again, although perhaps in another manner. The reassuring thing is that it does not represent an opportunity lost forever, the process want to, and will unfold.

The final phase of "fishing", catching the fish; requires the ability to have the clarity to recognize when to act, and then to act promptly. If the client gives the therapist a clue, the recognizing and drawing out of this is necessary in order for the unfolding of the process to be facilitated.

Arny Mindell compares the attention required in order to catch and use energy events; with Don Juan’s "second attention." The therapist is like a warrior who must be aware of not only the obvious flow of events in the material world; but also the more subtle flow of events in the numinous realm.

Chapter Nine: Shamanism-Science

Most therapists are likely to have a dominant orientation which is either primarily cognitive or primarily intuitive, in nature. However, one orientation (whichever it may happen to be) should not exclude the use of the other. Both have their value. In this chapter, we will refer to these orientations as the scientist and the shaman. The conscious ability of the therapist, to follow her own orientations as they arise, creates the metaskills of the scientist and the shaman.

When a therapist is following her shamanic side, she lets go of consensus reality and allows her impulses, along with the moment, to guide her. She has no agenda and is not trying to "figure things out." She is experiencing what Don Juan referred to as the "nagaul", or the unknown world as opposed to the "tonal" or consensus world. What we want to do is follow what is unfolding, even if it seems to have no meaning; because the belief is that it does have meaning, it is a part of "the field" trying to reveal itself. Also we find that there is a freedom that comes with the willingness to be aware of and follow the magical unknown. This stems largely from the observation that processes do not tend to flow down linear paths. They often flow in unexpected ways and without an element of shamanic awareness, can lose altogether when they take an unexpected course. It is frequently when we cease trying to understand something only from an analytical viewpoint, that what we seek (an understanding of the field and its processes) tends to reveal itself. Finally, we also find that an awareness of our own body sensations are useful, we can actually kind of sense from our physical sensations whether or not we are on the right track.

Now let us turn to the scientist side of the Shaman/Scientist. It is the scientific aspect which is precise, which examines the unfolding process and observes emerging patterns and edges which can be further explored. Arny Mindell refers to the value of the scientist side as "retaining your periscope." One may become submerged in the "water" of the process, yet still maintain a periscope for observation of feedback and client reactions.

In this chapter we will examine the creativity which can be found behind the issues which arise in therapy, such as relationship issues, dreams and body problems. The therapist can help to transform the underlying energy of the therapeutic issue into creative an expressive modalities.

Therapy in a way, becomes art. The processes which arise, can be artistically expressed through the modalities of painting, dance, music etc. This awareness of the creative element of therapy can also help to prevent burnout, by keeping the therapist engaged in exciting ways. This flow of creative energy results in the therapist being more than an observer, and is designed to further assist the processes which are trying to express themselves, to come forward. The danger in accepting static labels, i.e. painful migraine, bad mother etc; from a therapeutic perspective is that they tend to not be the whole story. They actually tend to suppress the energy behind the event. This energy, if it is encouraged to flow, can lead us to different and healing perspectives of what appeared initially to be only nothing more than a negative event.

Process work has led to the realization that the utilization of the concepts of energy and creativity, are particularly valuable when working with chronic physical symptoms. In essence there exists both the victim (the receiver of pain) and the symptom creator. Often an ability to identify with the creator of the symptom, as opposed to the symptom itself, unleashes great power, energy and understanding. This is frequently the "reason for being" of the symptom in the first place.

Ultimately the goal of the therapist (and in essences, any person) is to integrate the awareness which flows from the continuum of processes which are what our existence consists of. It is not enough to merely observe the flow, we want to grasp it and flow with it, co-creating and integrating it into our lives.

This chapter deals with the two metaskills of fluidity and stillness. First we will look at an example and then see how these metaskills were utilized in the situation examined.

The Teddy bear and the Way Big Bear: Arny Mindell was doing some group work with about fifteen, four-year-olds. When he first entered the room they were shy and didn’t know quite what to make of this strange adult. On their own they gradually started to show Arny their teddy bears. Arny was appreciative, next one child through her teddy bear into the air, and Arny observed that this was fascinating and new for him to see a teddy bear fly. As all the children began to throw their teddy bears into the air, Arny started to tell a story about a flying teddy bear. "Once upon a time there was a bear who could fly and do you know where he went?" The children said to the zoo. So Arny went with this and said "yes he went to the zoo and once there do you know where he decided to go?" The children say he went into a house, again Arny goes along and says "Yes he went into a house and what did he see?" Children say, a bear. Arny says "Yes a bear and how big was the bear?" Children say "Way Big." Arny agrees and asks what happens next. The children say the "way big" bear eats the smaller bear. Arny wonders does he really do this, and as he begins to lumber like a large bear, one of the children pushes him and wrestles with him until he "triumphs." Then other children do so as well, so that they can experience their own strength.

So how is fluidity used in the above example? A therapist who is fluid is spontaneous. There is no set agenda regarding what is going to occur and how the process will unravel. Arny noticed the children were shy and picked up on the signal of the child throwing the teddy bear to engage further interaction. The fluid therapist, "goes with the flow." Also it is important to be aware that following the flow of events frequently involves following it through channel changes. That is, the process may at times express itself as a body symptom and then later in movement or sound.

Stillness in a metaskill which requires the therapist to be able to maintain a point of calmness, almost like the eye of a hurricane. While all kinds of events are flowing about, the center is still. In the above example, Arny’s stillness is the part of him which is observing the feedback from the children. Both in terms of the evolvement of the teddy bear story and even when he is physically wrestling with the first boy, he is observing the reactions of the other children. In process work, one talks about the metacommunicator, the part of the self which observes and comments on whatever is occurring. The ability to maintain an outside point of still awareness, while simultaneously being in the midst the events occurring around us, is of great value to the therapist.

Chapter Twelve: The Castle of Happiness

As we come to the end of section Two, I am aware of my own desire to put forth this particular example. See which metaskills you can discern in this example from those we have discussed; compassion, recycling, playfulness, detachment, fishing, shamanism, science, creativity, fluidity and stillness.

During a seminar on chronic symptoms, a forty year old woman with cerebral palsy wanted to explore any connections between her physical challenges and her life myth. Ellie mentioned that her ailment was postural and did not affect her ability to think. Ellie recalled that as a child she had repeated dreams of being in a castle with her family and being very happy.

Arny inquired as to how Ellie experienced her cerebral palsy. She said that primarily, it made it hard for her to move with spontaneity, she had to expend much mental energy regarding where she was gong to move and then had to actually think about moving her body, as she moved.

Arny then went on to ask Ellie, what would happen if she moved without thinking about it first. She wasn’t sure, and she was afraid she would fall. Arny wondered if she would feel safe in trying to move spontaneously, if she started from a position of being seated on the floor. She agreed and once seated began to make very slight turning motions. Arny noticed that her fingers seemed to be moving in a manner which didn’t quite fit with the rest of her body. He suggested she focus on her fingers, she did and started massaging Arny’s head. This triggered a memory that she had had a dream the night before of touching Arny’s head. Arny noticed that it actually felt like two people were touching his head, and had a mental fantasy that this second person was Ellie’s older sibling. When he mentioned this, it turned out that although Ellie was the oldest child, her mother had miscarried what would have been her older sibling.

Arny encouraged her to move as if something else was directing her movements. She began to move sideways across the floor and laughed about how easy it seemed for her to be moved along. She wanted everyone else to dance, which the group did in a circle around her with Ellie in the middle, dancing in her own happy way.

Arny commented that this experience was the realization of her childhood dream, they were all her happy family having a good time in her castle. Ellie beamed!

Now that we have examined what metaskills are, the question of whether one can learn metaskills naturally arises. It is much easier to aspire to be fluid or detached, than to actually do so, for more than relatively brief periods of time. Some individuals develop metaskills in time and others seem to be more likely to have a natural proclivity for them. To start we shall look at the learning involved for the therapist-in-training.

The path of the beginning therapist is laden with challenges, ups and downs, as well as moments of clarity. Perhaps an old Zen saying summarizes the process best. "Before a man studies Zen, to him mountains are mountains, and rivers are rivers; after he gets an insight into the truth of Zen through the instructions of a good

master, mountains to him are not mountains, and rivers not rivers; but after this, when he really attains to the abode of rest, mountains are once more mountains, and rivers are rivers."1

I have found that this saying applies not only to my own training as a therapist, but to the development of many I have observed as well. What does this saying mean? Prior to starting my training, life seemed simple. However after years of practice it seemed that what had once seemed to be just a person, was now a jumble of extremely complicated pieces and processes. It seemed I would never be able to master all I felt necessary in order to cope with the huge range of human experience.

It is not unusual for the beginning therapist to feel they must make something happen and for them to have difficulty following their own attitudes and feelings as they arise. This is the point when the mountain no longer seems a mountain...Now What?!

Perhaps it would be better not to have any training in order to remain at the point where the mountain is a mountain, besides many people have such a wonderful natural ability to heal, that perhaps it would be better not to interfere. AAAHH, but when we re-examine our notion that psychotherapy is a combination of metaskills and techniques, we realize this is not the answer. We need to learn the tools of our trade, as well as to transform ourself in the following of our chosen spiritual discipline.

What then should be included in the training? First, it is worth pointing out one thing which can get in the way of the therapist-in-training. This is the intense desire on the part of the therapist to succeed in helping the client. Although this sounds contradictory at first, (after all of course we want to help the client), what is meant is that the therapist-in-training often becomes obsessed with helping and struggles until the point of exhaustion, frequently getting in his or her own way.

One element that seems beneficial to include in the training of a therapist, is the value of accepting yourself as you are and with your quirks. Trying to suppress the self, and the processes which one is experiencing, seems to be counterproductive to the therapist-in training.

For example, in one supervision session a very good hearted therapist-in-training was trying working with an extremely depressed client. Nothing she did seemed to reach this client, and the lack of progress was wearing on the trainee. Arny asked the trainee how she was feeling, and she acknowledged to being quite discouraged by her inability to reach and help this client. Arny suggested that she follow her own process and although she didn’t want to give up, she realized there wasn’t much else to do. She slumped into a puddle of despair on the floor. This ironically evoked laughter in the depressed client, who saw herself in the therapists demeanor. The change in behavior of the therapist actually assisted the client in accessing a joyous part of herself that she was previously not able to locate. This did not occur however until the therapist made the change in her own attitude.

A willingness to be consciously aware of what one is feeling as a therapist, and to follow those feelings into perhaps unexpected, yet potentially fruitful territory is what metaskills is all about. In doing this we want to remember to be compassionate with ourselves, as we learn, as well as to be aware that each of as individuals, will have a different path of learning to follow. A central premise of process work, is that it will only work if the therapist is truly able to be herself. Therapists benefit from the ability to be fluid and changing, constantly metamorphosing, as their experiences and beliefs about the world evolve, constantly willing to explore the new path that wishes present itself. The experience of life itself, is also of great value to the therapist, for life presents us with many challenges, the successful meeting of which, assists us in the development of metaskills.

Ideally, the novice therapist, will in time, feel the process of therapy is less awkward and will be able to perceive the whole once more, that is the mountain will seem again to be a mountain.

Metaskills is a relatively new concept which, drawing from process oriented psychology, expresses the idea that our feelings as therapists potentially have meaning relevant to the therapeutic process, if we become aware of their presence and allow them to unfold. Again, however it is important to be aware that metaskills are not the whole ball of wax, the feelings they bring forth are used in conjunction with therapeutic techniques. The idea is that therapy requires both intuitive and intellectual knowledge.

What characteristics does the therapist who conducts her practice in harmony with her metaskills have? We find that her practice is alive and energetic. From one moment to the next, the process evolves and unfolds in its own unique fashion, no preconceptions.

In giving authentic attention to her processes and beliefs and utilizing them in her work, she brings us back to the symbol of the "moon in the water." She reflects her spiritual beliefs in her work. In the sense that all clients are in a way seeking guides, the therapist who successfully uses metaskills resembles a spiritual teacher, helping the client to find and follow their own flow.

Last, but not least, the therapist who can follow her feelings and intuitions, is like the Artist or Fool. After all, life is a little "mad" at times and the ability to recognize and go with the mysterious and unexpected is of much value. In fact metaskills can be applied not only to the therapist and her practice, but to anyone who recognizes the value in being aware of their feelings and incorporating this awareness into the daily living of their lives.

1 T. Thien-an, Zen Philosophy, Zen Practice, 1975, p. 90.