Showing posts with label somatics. Show all posts
Showing posts with label somatics. Show all posts

Tuesday, June 25, 2013

Michael Kimmel - The Arc from the Body to Culture: How Affect, Proprioception, Kinesthesia, and Perceptual Imagery Shape Cultural Knowledge (and vice versa)

From the new issue of The Integral Review, an interesting and theoretically complex article by neuroscientist Michael Kimmel, an expert in metaphor, imagery, socio-cultural embodiment, and literary cognition. In his most recent work, Kimmel has turned to Enactive Cognitive Science, with an ethnographic focus. His work is a perfect example of the transdisciplinary models on which this issue of Integral Review is focused, combining "phenomenological and biomechanical methods for studying improvisation in dance, martial arts, bodywork and other sophisticated interaction skills."

The Arc from the Body to Culture: How Affect, Proprioception, Kinesthesia, and Perceptual Imagery Shape Cultural Knowledge (and vice versa) 

By Michael Kimmel [1]  

Abstract 

This essay approaches the complex triadic relation between concepts, body, and culture from an angle rooted in the empirical cognitive research of the past three decades or so. Specifically, it reviews approaches to how the body gives a substrate to and shapes cultural cognition. One main section examines how the body contributes to cultural learning and another how abstract cultural concepts and reasoning are grounded in sensorimotor experience, perception, and inner somatic states. Both sections’ purpose is to survey and briefly critique different theoretical frameworks, probe into their complementarity, and summarily evaluate to what extent higher cognition is embodied. The third main section outlines elements of an epistemological framework that connects culture, concepts, and the body in a sensible way. The paper closes with a discussion of how the embodied cognition paradigm advances a rapprochement of different areas both within cognitive research and beyond.


Introduction 


The cognitive sciences are currently witnessing a surge of research that integrates questions that traditionally were the prerogative of the social sciences and humanities. One cornerstone of this development is an anti-Cartesian view of the human body as a shaper of higher cognition, somewhat parallel to the much cited “body-turn” in the social sciences. A growing camp of cognitive scientists now emphasizes that cognition is not disconnected from the human body, but grounded in sensory percepts, affect and other inner somatic experience, as well as imagery and sensorimotor activations. The debate revolves around the catchwords “embodiment” (of language or thought) and “(perceptual) grounding” or “perceptual simulation”. In this essay I will introduce empirical and theoretical developments of this field. The perspective applied takes into view the contribution of the body and bodily experience to cognition, thereby opening a compellingly fresh vista on ancient quandaries about the human condition bogged down by centuries of dualism and a general disregard for the body. Across academic disciplines contributions to this long-term paradigmatic agenda have cropped up, consolidated, and built up momentum towards a critical mass. The best indicator of “embodiment’s” coming of age is a currently emerging theory net that combines methods as well as viewpoints, radiates outwards, and stimulates empirical research.

The paper’s specific task is to demonstrate how recent research fundamentally reshapes our understanding of cultural concepts, reasoning, learning, and communication. In doing so, I will survey approaches from linguistics, psychology and anthropology that address these issues. I shall therefore deliberately insert the socio-cultural aspect into a triadic equation together with the body and cognition. This has a double implication: Researchers who understand culture as a generic property of being human use the notion of embodiment to emphasize that human knowledge is rooted not only in physical interaction with the world, but bodily mediated social intersubjectivity. A complementary viewpoint most typical of linguists and anthropologists investigates cultures (in plural), thus prompting questions like: “What is universal about the body and what varies?” and “How do human patterns of anatomy, locomotion, affect, etc. to the extent that they are transcultural, constrain or enable specific cultural manifestations?” [2]

We may begin with a couple of summary observations about recent theorizing that I aim to flesh out in due course, both as regards points of consensus and certain rifts:
1. Cognitive theory is moving away from a view of meaning encapsulated in the “mind”. As the cognitive philosopher Mark Johnson succinctly formulates in an interview, a presently growing view sees meaning as “located in the complex, dynamic arc of interactions that includes brains, bodies, environments, and cultural artifacts and institutions” (Pires de Oliveira & de Souza Bittencourt, 2008, p. 45). Correspondingly, we are currently witnessing a growth of three overlapping research trends that focus on socio-cultural, embodied, and collective/ distributed cognition, respectively. With this triple turn away from the internalistic and disembodied orientation of past cognitive theory research is reaching a point where it is effectively “growing into” the agenda formerly thought to belong to the social sciences.  
2. In the embodiment paradigm, my present focus, the body shapes human reasoning and it is a medium for acquiring conceptual skills. Thus, many recent theories bootstrap higher levels of cognition from basic perceptual and bodily skills. With this we have come to a better, although not full, understanding of abstract concepts. I propose that the foundations of abstract thought constitute a key site for our understanding of the relation between body and culture, particularly as they relate to the important but vague notion of ideological “superstructure”. In this field, there is an essential complementariness between views that develop the compositional structure of complex schemas (i.e. morphology) and those that analyze the ontogenetic development of abstract ideas.  
3. Embodied cognition views abstain from pitting the body against culture. They agree that it is false to assume that abstract “metaculture” is remote from and ontologically set apart from the body, as many traditional accounts both in the cognitive and social sciences presuppose. Many recent analyses show that bodily constituents (e.g. schemas of verticality, path, or balance) become scaffolded to shape abstract concepts, abstract concept learning often happens via bodily practices, and so forth.  
4. The precise relation between body and culture is more debated. It depends on whether we ask cultural phenomenologists, cognitive linguists, or cross-cultural psychologists, to name a few key positions. In my view, a unilateral determination of culture by a (universal) body does not match up with the joint weight of comparative research, although some approaches selectively emphasize this. We need to take scholars seriously who emphasize that inchoate body experience can be inherently cultural or that cultural models in turn filter and modulate what the body contributes to cognition. Starting from an inherently reciprocal causation between culture and body, our task is to work out the specifics and examine the relative contribution of each by domain in a cross-cultural view.  
5. Embodied theorizing is still far from monolithic regarding the specific aspects of the body it focuses on. Even when we only look at abstract concepts bodily cognition can refer to anything from kinesthetic or spatial schemas used to build metaphors, via inner affects to subtly “simulated” sensorimotor action tendencies. In fact, various strands of research rarely interact at present. As one important future site of inquiry, I shall pinpoint two complementary, but seldom combined viewpoints. One of these asks how cultural concepts help us reason and create inferences, while the other asks how cultural concepts become motivational by creating qualitatively saturated somatic states that give rise to “embodied commitments”. 
The present challenge therefore lies in connecting various perspectives in a nuanced way. An integrative view should make space both for cognitive universals and cultural situatedness, allow for several types of embodiment (e.g. affective and perceptual simulation), and specify how methods and theories at different levels converge (e.g. abstracting and context-situated views). To do this, this paper must cultivate an epistemological sensitivity, while resting on the conviction that key issues like how universal the body is and how putative universals shape cultural ideas also decisively depend on data from as many fields and as many cultures as possible. This strategy alone will allow us to incrementally build domain-specific evidence, so as to avoid premature generalizations.

Here is the plan of the essay: The remainder of this section introduces what the “body” and “embodiment” mean and in reaction to which traditions the paradigm entered the arena. The second section discusses the body’s role in cultural learning and, as a contested but decisive battleground, the nature of abstract concepts. Along the way a host of largely complementary empirical approaches to embodied concept analysis are surveyed. The third section identifies a number of epistemological challenges we face in connecting the triad “culture”, “concepts”, and "body” without succumbing to reductionisms (such as typically result from a narrow scope of research methods). [3] The concluding section traces the ways in which the cultural side of the embodied cognition paradigm calls into question disciplinary boundaries. It fosters a rapprochement between cognitive scientists, anthropologists, (social) psychologists, sociologists, and linguists, and beyond this may establish a genuine interface within a “vertically integrated” common architecture that reaches out to the humanities (cf. Slingerland 2008).

Notes from above text:
1. Michael Kimmel is based at the University of Vienna. Trained in cognitive linguistics, he has extensively published on metaphor, imagery, socio-cultural embodiment, and literary cognition. More recently he turned to Enactive Cognitive Science, with an ethnographic focus. As the leader of a research team he presently combines phenomenological and biomechanical methods for studying improvisation in dance, martial arts, bodywork and other sophisticated interaction skills.  
2. To anticipate a possible misunderstanding it should be noted that a large body of literature on cultural cognition either operates outside the embodiment paradigm (e.g. by positing propositional cultural schema, narratives, reasoning or argumentation patterns without a notable embodied aspects to them) or discusses phenomena that include embodiment, but go beyond it. It is not my present intention to review these, a task that would take a separate paper (see Shore 1996, Cienki 1999, Kimmel 2002, 2004). 
3. Note that I will avoid on purpose the debates on representationalism, objectivism vs. constructivism, and the mind-brain issue.  

Tuesday, November 06, 2012

Pat Ogden on Sensorimotor Psychotherapy


From Psychotherapy Networker, this is a nice, though too brief, interview with Dr. Pat Ogden, the creator of Sensorimotor Psychotherapy, one of the better somatic models for working with trauma (along with Somatic Experiencing from Levine). She is co-author of Trauma and the Body: A Sensorimotor Approach to Psychotherapy, an excellent book for anyone interested in trauma treatment.

If you would like to learn more, here is a good introductory article:


Psyche and Soma
How our bodies reveal our inner experience

By Ryan Howes

We learned behavioral observation in our first year of graduate training. Crossed arms indicate defensiveness. Poor eye contact reveals shame or authority issues. Tapping foot? Anxiety! For most of us, that's about as far as it goes.

But according to Pat Ogden, founder of the Sensorimotor Psychotherapy Institute and coauthor of Trauma and the Body: A Sensorimotor Approach to Psychotherapy, therapists are missing out on a wealth of valuable diagnostic and treatment information because of their failure to see what's right in front of them in their consulting rooms every day. Citing research literature neurobiology, developmental psychology, trauma, and psychodynamic therapy, she insists that the body has been left out of the "talking cure," and argues that integrating body-focused interventions into our work provides a more holistic--and effective--approach to the treatment of trauma, attachment, and relational issues.
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RH: We all know that our early environment shapes our psychological makeup. How does it influence our physical posture?

OGDEN: It's a similar feedback process. If you grow up in a family that doesn't expect you to be strong, assertive, and powerful, but encourages you to be more quiet and withdrawn, your body will show it. A child growing up in that environment is likely to have a collapsed chest and a body that appears pulled in. In contrast, if you grew up in a family that expects you to be assertive, independent, and powerful, your body will tend to be more erect and even blown up a little bit. So people's bodies are shaped by their family of origin, just as their psyches are. That impact is even more pronounced when children have been abused. Their postures and gestures often have a frozen quality because they can't run away and can't fight back. Those repeated iterations of freezing and collapsing leave their mark on the body.

RH: As a somatic therapist, how do you work with these repressive responses?

OGDEN: Imagine someone who has a habit of freezing somatically in the face of conflict because of a trauma history. At the same time, they still have the natural instincts to fight, to push away in defense of the self. As a sensori-motor psychotherapist, I want to help that person experience that dormant pushing response in his or her body. I might ask the person to remember a traumatic situation and then track in the body when that impulse starts to come up, paying very close attention to preparatory movements. I'd observe to see if the fingers might lift a little bit or the shoulders tense up. I'd direct the client to notice how the body is preparing, however subtly, to make an aggressive action. Then I'd work with the client to follow the body's natural wisdom to execute that action.

I'd also pay attention to the belief system that goes along with what's happening on the physical level. The person might have grown up believing that "I don't have the right to set my own boundaries" or "I have to do what other people want me to do" or "It's not OK to say 'no' to my family." So we can work with challenging those beliefs by helping that person learn a movement that's really unfamiliar, based on the old family dynamic and internalized beliefs. That interface of the physical and the cognitive is crucial.

If children grow up in a family where they're encouraged to set their boundaries, say no, and not do anything they don't want to do, they're more likely to use those coping skills if somebody threatens them. But you grow up in the family where it's not OK to protect or defend yourself or to say no, your body's already started to develop movement patterns that take you into a compliant stance. Therapeutically, you want to expand clients' movement vocabulary, behavioral repertoire, and beliefs, so that when a certain action is needed, it's there. For example, in cases of trauma especially, but not exclusively, you want to help clients start to reach out again in a full way for connection or support. Of course, doing that can also bring up a lot of emotional pain and distress that's implicitly emotionally connected. In workshops, I often show a video of a grown female patient who said that reaching out drops her right into her neediness: "This is what I want, but this is what I fear, too." She didn't have anyone to reach out to as a child.

RH: What is the therapeutic advantage of learning how to intervene at the level of the body?

OGDEN: What's so exciting to me is that, to be helpful, somatic therapists don't need explicitly to know clients' beliefs, discuss their memories, or have them to report what happened. Since we're always looking at how the body has shaped itself around past experiences, we can help clients with memories that are preverbal or forgotten. It reminds me of what Albert Einstein said: "The fish will be the last to discover water." That's just how most of us are--we don't have any conscious memories that shaped our everyday movement patterns and body posture. But our past continues to live in the organization of our bodies.

RH: How can therapists not trained in somatic approaches become more aware of the body in therapy?

OGDEN: I always encourage people to become curious about how the movement, shape, gesture, and posture of the body reflect and sustain the presenting problem. Because it will--there's just no way around it. If someone comes in saying "I can't get any support, I feel like I don't have any friends, I'm not in relationships," look at how their body reflects that. Do they avoid eye contact? Do their arms hang limply by their side, so if they did reach out for support, it would be a very weak gesture? Is their chin up in the air in an arrogant position, so that nobody wants to relate to them? Look at how the body reflects and sustains the issue. It'll be both. It'll reflect the issue, but the movement and posture itself will sustain the issue as well.

It's important to look at how the thinking and the emotions and the body all go together. Whenever clients feel sad or believe they'll never get better, that'll be reflected in how they hold their heads, or in their shoulders, or some other body pattern. It's all right in front of us, if we'll only teach ourselves to observe.

Ryan Howes, Ph.D., is a psychologist, writer, musician, and clinical professor at Fuller Graduate School of Psychology in Pasadena, California. He blogs "In Therapy" for Psychology Today. Contact: rhowes@mindspring.com; website: www.ryanhowes.net.  

Tell us what you think about this article by e-mail at letters@psychnetworker.org, or at www.psychotherapynetworker.org. Log in and you'll find the comment section on every page of the online Magazine.

Saturday, October 27, 2012

Shrink Rap Radio #323 – Aikido, Empathy, and Neurodiversity with Sensei Nick Walker, M.A.

Very cool discussion.

[NOTE: As of 11 am this morning, Oct. 27, Shrink Rap Radio seems to be offline - hopefully they will resolve whatever issues they are having soon.]

[UPDATE: 6:30 pm and it seems to be working again.]

Nick Walker, the subject of this interview with Dr. Van Nuys, is part of Antero Alli's Paratheatrical Research spiritual exploration and performance group - a medium "that combines techniques of physical theater, voice, and meditation to access and express the internal landscape in non-performance labs and various types of  performance vehicles." I spoke with Alli a few times when he lived in Seattle and was publishing a little poetry and spirituality newspaper called Talking Raven (191-1995) - interesting human being.

The videos mentioned below are available through the Paratheatrical Research site linked to above.


Shrink Rap Radio #323 – Aikido, Empathy, and Neurodiversity with Sensei Nick Walker, M.A.

Dr. David Van Nuys
Posted on October 26, 2012



Nick Walker received his M.A. in Somatic Psychology from California Institute of Integral Studies, where he now teaches in the undergraduate Interdisciplinary Studies program. He holds the rank of 6th Dan (6th degree black belt) in aikido, and has taught the art of aikido to adults, teens, and children for over 30 years. He is founder and senior instructor of the Aikido Shusekai dojo in Berkeley, California. Since 1996, he has been a core member of the experimental physical theatre group Paratheatrical Research. Some of his work with Paratheatrical Research is chronicled in director Antero Alli’s documentary films Crux (1999), Orphans of Delirium (2004), and Dreambody/Earthbody (2012). He is a dedicated autism rights activist, and has been deeply involved with the Neurodiversity Movement for over a decade. He is a teacher, trainer, speaker, and consultant on a wide range of topics, including somatics, embodiment, autism, neurodiversity, conflict transformation, creativity, and transformative learning.

A psychology podcast by David Van Nuys, Ph.D.
copyright 2012: David Van Nuys, Ph.D.


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Friday, September 21, 2012

Shrink Rap Radio #320 – Frontiers in Somatic Therapy with Eleanor Criswell EdD

It's good to hear more people talking about somatic approaches to psychotherapy - this is an often neglected area in mental health treatment. In this episode, Dr. David Van Nuys interviews Dr. Eleanor Criswell, is currently a Distinguished Consulting Faculty member for Saybrook University, editor of Somatics Magazine (the magazine-journal of the mind-body arts and sciences), and director of the Novato Institute for Somatic Research and Training. Her books include Biofeedback and Somatics: Toward Personal Evolution and How Yoga Works: An Introduction to Somatic Yoga.

Shrink Rap Radio #320 – Frontiers in Somatic Therapy with Eleanor Criswell EdD

Posted on September 17, 2012



Eleanor Criswell, Ed.D.is emeritus professor of psychology and former chair of the psychology department, Sonoma State University. Founding director of the Humanistic Psychology Institute (now Saybrook University, San Francisco), she is currently a Distinguished Consulting Faculty member for Saybrook University. Editor of Somatics Magazine, the magazine-journal of the mind-body arts and sciences, and director of the Novato Institute for Somatic Research and Training, her books include Biofeedback and Somatics: Toward Personal Evolution, How Yoga Works: An Introduction to Somatic Yoga, and she is editor of Cram’s Introduction to Surface Electromyography. She is president of the International Association of Yoga Therapists, the Somatics Society, and past president of Division 32—Humanistic Psychology of the American Psychological Association, the Association for Humanistic Psychology, and the Biofeedback Society of California. She is on the board of the Association for Hanna Somatic Education. She is the originator of Somatic Yoga and Equine Hanna Somatics.

A psychology podcast by David Van Nuys, Ph.D.
copyright 2012: David Van Nuys, Ph.D.

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Saturday, March 17, 2012

The Role of Emotions in Decision Making

There is an interesting article from Jonah Lehrer over at Wired. He looks at a recent study that asked subjects to predict outcomes for 8 different events - those who people who trusted their feelings were more likely to predict the outcomes.

There are piles of studies showing that people who lack emotions are unable to make decisions. For example, Antoine Bechara (2004) found that people who have lesions in the ventromedial (which includes the orbitofrontal) area of the prefrontal cortex (the prefrontal cortex is widely understood to be a center for decision-making and long-term planning) suffer from impaired processing of ‘‘somatic’’ or emotional signals with little or no impact on basic cognitive functions (this is his "somatic-marker hypothesis" in decision-making). Bechara found that these people had impaired decision-making skills that compromised the decision quality in their daily lives.

In another paper, Nasir Naqvi, Baba Shiv, and Antoine Bechara (2006) published an overview of the "somatic-marker hypothesis" - here is the abstract:
Decision making often occurs in the face of uncertainty about whether one’s choices will lead to benefit or harm. The somatic-marker hypothesis is a neurobiological theory of how decisions are made in the face of uncertain outcome. This theory holds that such decisions are aided by emotions, in the form of bodily states, that are elicited during the deliberation of future consequences and that mark different options for behavior as being advantageous or disadvantageous. This process involves an interplay between neural systems that elicit emotional/bodily states and neural systems that map these emotional/bodily states.
For a good overview of the role of emotions in decision making, see Decision Making, by Seunghee Han and Jennifer S. Lerner in Oxford Companion to the Affective Sciences (Oxford University Press, 2009). The Harvard Emotion and Decision Making Group has made most or all of their papers available online as PDFs (open access).

These studies, and many others, offer a little background for the article from Lehrer. References for the two studies above are at the bottom of the page.

Are Emotions Prophetic?

For thousands of years, human beings have looked down on their emotions. We’ve seen them as primitive passions, the unfortunate legacy of our animal past. When we do stupid things – say, eating too much cake, or sleeping with the wrong person, or taking out a subprime mortgage – we usually blame our short-sighted feelings. People commit crimes of passion. There are no crimes of rationality.

This bias against feeling has led people to assume that reason is always best. When faced with a difficult dilemma, most of us believe that it’s best to carefully assess our options and spend a few moments consciously deliberating the information. Then, we should choose the alternative that best fits our preferences. This is how we maximize utility; rationality is our Promethean gift.

But what if this is all backwards? What if our emotions know more than we know? What if our feelings are smarter than us?

While there is an extensive literature on the potential wisdom of human emotion – David Hume was a prescient guy – it’s only in the last few years that researchers have demonstrated that the emotional system (aka Type 1 thinking) might excel at complex decisions, or those involving lots of variables. If true, this would suggest that the unconscious is better suited for difficult cognitive tasks than the conscious brain, that the very thought process we’ve long disregarded as irrational and impulsive might actually be more intelligent, at least in some conditions.

The latest demonstration of this effect comes from the lab of Michael Pham at Columbia Business School. The study involved asking undergraduates to make predictions about eight different outcomes, from the Democratic presidential primary of 2008 to the finalists of American Idol. They forecast the Dow Jones and picked the winner of the BCS championship game. They even made predictions about the weather.

Here’s the strange part: although these predictions concerned a vast range of events, the results were consistent across every trial: people who were more likely to trust their feelings were also more likely to accurately predict the outcome. Pham’s catchy name for this phenomenon is the emotional oracle effect.

Consider the results from the American Idol quiz: while high-trust-in-feelings subjects correctly predicted the winner 41 percent of the time, those who distrusted their emotions were only right 24 percent of the time. The same lesson applied to the stock market, that classic example of a random walk: those emotional souls made predictions that were 25 percent more accurate than those who aspired to Spock-like cognition.

What explains these paradoxical results? The answer involves processing power. In recent years, it’s become clear that the unconscious brain is able to process vast amounts of information in parallel, thus allowing it to analyze large data sets without getting overwhelmed. (Human reason, in contrast, has a very strict bottleneck and can only process about four bits of data at any given moment.) But this raises the obvious question: how do we gain access to all this analysis, which by definition is taking place outside of conscious awareness?

Here’s where emotions come in handy. Every feeling is like a summary of data, a quick encapsulation of all the information processing that we don’t have access to. (As Pham puts it, emotions are like a “privileged window” into the subterranean mind.) When it comes to making predictions about complex events, this extra information is often essential. It represents the difference between an informed guess and random chance.

How might this work in everyday life? Let’s say, for example, that you’re given lots of information about how twenty different stocks have performed over a period of time. (The various share prices are displayed on a ticker tape at the bottom of a television screen, just as they appear on CNBC.) You’ll soon discover that you have difficulty remembering all the financial data. If somebody asks you which stocks performed the best, you’ll probably be unable to give a good answer. You can’t process all the information. However, if you’re asked which stocks trigger the best feelings – your emotions are now being quizzed – you will suddenly be able to identify the best stocks. According to Tilmann Betsch, the psychologist who performed this clever little experiment, your feelings will “reveal a remarkable degree of sensitivity” to the actual performance of all of the different securities. The investments that rose in value will be associated with the most positive emotions, while the shares that went down in value will trigger a vague sense of unease.

But this doesn’t meant we can simply rely on every fleeting whim. The subjects had to absorb all that ticker-tape data, just as Pham’s volunteers seemed to only benefit from the emotional oracle effect when they had some knowledge of the subject. If they weren’t following college football, then their feelings weren’t helpful predictors of the BCS championship game.

The larger lesson, then, is that our emotions are neither stupid nor omniscient. They are imperfect oracles. Nevertheless, a strong emotion is a reminder that, even when we think we know nothing, our brain knows something. That’s what the feeling is trying to tell us.
Papers cited:

Bechara, A. (2004, Jan 29). The role of emotion in decision-making: Evidence from neurological patients with orbitofrontal damage. Brain and Cognition, 55: 30–40. doi: 10.1016/j.bandc.2003.04.001

Naqvi, N., Shiv, B., and Bechara, A. (2006). The role of emotion in decision making. Current Directions in Psychological Science, 15(5): 260-264.

Saturday, June 04, 2011

Shrink Rap Radio #265 – The Polyvagal Theory with Stephen Porges, Ph.D.

Dr. Stephen Porges' polyvagal theory is one of the crucial biopsychological models for understanding how trauma impacts the body and leads to PTSD. It's probably not nearly as well-known as it should be in treatment circles.

His recent and important book is The Polyvagal Theory: Neurophysiological Foundations of Emotions, Attachment, Communication, and Self-Regulation. But you can also download PDFS of some of his articles:
With that foundation, here is the interview.

#265 – The Polyvagal Theory with Stephen Porges, Ph.D.

Posted on June 3, 2011

Stephen W. Porges, PhD is Professor of Psychiatry and BioEnginneering and Director of the Brain-Body Center at the University of Illinois at Chicago. His work on the autonomic nervous system has led to a new understanding of mechanisms involved in behavioral regulation and social engagement behaviors. He is developing new biobehavioral assessment tools to monitor individual differences in physiological regulation of behavioral state.

His research has led to an innovative intervention, The Listening Project, designed to exercise the neural regulation of middle ear structures to reduce auditory hypersensitivities and to improve the ability to listen and to attend to human speech. Dr. Porges speaks throughout the world about his Polyvagal Theory and its applications to typical and clinical populations. He is the author of the 2011 book, The Polyvagal Theory: Neurophysiological Foundations of Emotions, Attachment, Communication, and Self-Regulation.

A psychology podcast by David Van Nuys, Ph.D.




Friday, September 04, 2009

Shrink Rap Radio #218 - Matrix Meditations with Victor and Kooch Daniels

Interesting . . .

Shrink Rap Radio #218 - Matrix Meditations with Victor and Kooch Daniels

photo of Victor Danielsphoto of Kooch Daniels

Victor Daniels, Ph.D. is Professor of Psychology at Sonoma State University and co-author, along with his wife Kooch Daniels, M.A. of the 2009 book, Matrix Meditations: A 16-Week Program For Developing the Mind-Heart Connection. Victor was the first director of its India Studies program and is a past Chair of the Psychology Department. Zen Master Jakusho Kwong-Roshi, abbot of Sonoma Mountain Zen Center, has been his meditation teacher and a role model for several decades.

Victor received his M.A. and Ph.D. from UCLA where he studied with both scientifically- and clinically-oriented faculty. He was heavily influenced by Harold H. Kelley and John P. Seward, with concentrations in social psychology, personality, and motivation. He also became interested in both Western and Eastern philosophies and spiritual traditions, and has taught meditation in workshops and courses for 35 years. Skilled in Gestalt Therapy, he has served as program chair for two international Gestalt conferences. With his colleague Laurence J. Horowitz, he co-authored Being and Caring: A Psychology for Living.

Kooch N. Daniels, M.A. studied with Aryuvedic master Harish Johari for 20 years. Johari was a jnana yogi and Tantric scholar who practiced forms of meditation carried out amid daily life activities. Kooch obtained her B.A. from Ohio University, and then her M.A. from Sonoma State University with concentrations in Humanistic and Jungian Psychology. She has been working as a professional intuitive throughout her life, guiding both private clients and clients in the corporate world in working with meditation, visualization, and affirmations. She is the senior co-author, with Victor Daniels, of Tarot d’Amour, and two live in Sonoma County, California.

A psychology podcast by David Van Nuys, Ph.D.

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