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8/10/2019 Attachment Non Attachment
1/8
Dramatherapy
ol
28 No 2 Autumn 2006 From Bowlby to Buddha
^FROM BOWLBYT BUDDHA - an
initial exploration of the meaning of
attachment and non-attachment and their
implication for Dramatherapy
by Di Gammage
This Being Human
This being human is a guesthouse.
Every morning a new arrival.
A joy, a depression, a mean ness,
Some momentary awareness comes
As an unexp ected visitor.
Welcome and entertain them all
Even if they're a crowd of sorrows,
Who violently sweep your house
Empty of its furniture
Still, treat each guest honourably.
He may be clearing you out
For some new delight.
The dark thought, the shame, the malice.
Meet them at the door laughing.
And invite them in.
Be grateful for whoever comes.
Because each has been sent
As a guide from beyond .
Rumi
Introduction
It
is many years since my first encounter with Buddhism.
I vividly recall listening to a speaker, on a wet, windy
night, telling me that we are nothing, that an egoless state
is to be aspired to and that until we achieve this we will
con tinue to suffer. I was appalled and affronted Here
was I working diligently to develop and shore up m y own
ego (as well as the egos of my clients) only to be told
that letting go was the only way to alleviate suffering.
I experienced the speaker's words as threatening and
alien, and w ith anything experienced thus, I developed an
imm ediate aversion to it. A s I reflect upon this encou nter,
I wonder how other listeners heard him? My friend, for
instance, had not had such a violent reaction to his words
responding more openly to the practice of Buddhism.
A curiosity has grown. I would like to believe that,
nowadays, there is generally more light and less heat in
my soul. I would like to think that my ability to respond
rather than react is deepening . Perhaps a seed was planted
that fateful evening all those years ago that has slowly
begun to germinate - 'Th e fruit of awareness is already
ripe, and the door can never be closed ag ain' (Nhat Han h,
1993:59).
As a dramatherapist and play therapist and previously
a residential social worker, I have been exposed to and
witnessed much suffering. I consider the work I undertake
to be a privilege, and yet until fairly re cently, my co re as a
therapist has harboured an unease. Questions arose such
as : Wh at is happening here? Wh at is meant to happen?
How can I facilitate this happening? How w ill I know
when it does? To a more fundamental question: What do
I believe is the core of human existence - are we innately
'good' or innately 'bad'?
As I discover more about the practice of Buddhism,
the dharmic path, I am finding responses to my unease.
In particular, I have been intrigued by the subject of
Attachment. I have encountered both a resonance
and a discord with my existing knowledge of Western
psychology and Eastern philosophy around this concept.
Attachment theory proposed by John Bowlby and Mary
Ainsworth and the Buddha's teaching of non-attachment
seem to reflect and challenge one another and serve
to illuminate core understanding of what it means to
be human. What follows is, in effect, an enquiry into
the development of, and beyond, the ego - from the
incarnation of the child to an adu lt discovering som e way
of moving beyond being a product of their conditioning.
I offer here my cautious exploration on the meaning of
attachment and non-attachment and its implications for
dramatherapy.
W ho isthe Buddha?
I have found that when Buddhists speak of Buddha,
there is often a reference to both the Buddha and to the
Buddha-nature w ithin each of us. The Budd ha, that is
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He was a human being and he suffered like any other
human being. Siddhartha abandoned his palatial lifestyle
at the age of 29 so that he might seek understanding of
the suffering he witnessed around him and search for
a way to end this suffering. Siddh artha wandered the
land for a period of six years, experimenting with many
practices which included over-indulgence, self-torture,
trance, yoga, deep discussion and ultimately, fasting. So
weakened and sick by the fasting, he famously sat down
under the bodhi tree declaring, 'I will not leave this place
until my understanding is complete...or I die' (de Bary,
1969; Nhat Hanh, 19 98; Napthali, 2003). He remained
sitting there all night and when the morning star ascended
in the sky, he had an intense breakthrough. He became a
Buddha, filled with understanding and love. He became
enlightened. Henceforth, he vowed to do what he could
to relieve suffering in the world and for over forty years
this is what he did.
The word Buddha means quite simply 'awake' or
'awakened one'; in contact with an inner wisdom that
is inherent in everyone, which has been described as
'growing up - being completely at home in our world no
matter how difficult the situation' (Chodron, 1994: 139).
This principle resonates with the work of Carl Rogers,
and forms the basis of his person-centred approach to
psychotherapy. He believed that every human being
has an innate tendency towards trustworthiness. This
view is also shared by a great m any psycho therapists and
psychoanalysts from differing backgrounds.
The Buddha's teaching is based upon the Four Noble
Truths. These Truths offer the individual a means of
embracing their suffering in order to look deeply into it.
The First Noble Truth is that suffering (dukkha) exists.
Buddha taught of the need to recognise and acknowledge
the presence of suffering, not to deny nor to minimise it.
The Second Noble Truth is the origin or arising of
suffering. A deep exploration into how this suffering
came to be. W hat is it we do, what is it we take in, that is
causing this suffering?
The Third Noble Truth is the ending of creating
suffering by refraining from doing what it is that causes
the suffering. Suffering can be transformed . Bud dhism
is fundam entally a practice and it is the practice in ending
suffering. The Second and Third No ble Truths have great
significance for the therapist, for they unequivocally
convey the potential for healing by understanding
suffering.
The Fourth Noble Truth is the dharmic path that leads
to refraining from doing all that causes suffering and the
cultivation of what leads to happiness and liberation. The
path of transformation or core change.
Zen Buddhist and psychodramatist psychotherapist
David Brazier defines the Four Nob le Truths as:
1) To accept the afflictions in this world as real.
2) To accept that associated with these afflictions are
I 3) To harness that energy.
4) The nob le life that results from so doing : a life
led by vision.
Brazier (2001:24)
The Four Noble truths are a kind of lens through which
we can look at our lives and which enable us to move
towards liberation. Although the Buddha believed
personal liberation to be the responsibility of the
individual, there is great onus upon community (sangha)
and the individual's dependency on others.
The Four N oble Truths are also a way of un derstanding
the process of therapeutic change; The personal growth
of the client is the client's own responsibility, however, it
is the therapeutic relationship that helps to facilitate this
growth. The challenge to the dramatherapist is in how
to harness the client's energy and facilitate its use for the
benefit of the client.
The ttachment Theory of John Bowlby and Mary
insworth
In the late 1930s, British psychoanalyst John Bowlby
alerted the psychological world to the significance of
the relationship between a child's mental health and
developing character and the child's experience of their
mother's physical presence and her emotional attitude
towards her child. Prior to Bow lby's work (with the
notable exception of the Dorothy Burlingham and Anna
Freud 's contributions (19 44), 'any connection b etween
these, in the childcare professions, had been vague and
inconsistent, refiecting the prejudices of the era and the
professionals involved. Attachment theory is concerned
with understanding the nature of bonding established
between humans arising fundamentally from the need
for protection, safety and comfort. The human baby, in
contrast to other mam mals, is bom woefully helpless and
is utterly dependent upon his caregivers for the early part
of life (I refer to the baby as male so as to distinguish
between him and his mother. I am, of course, also
referring to female bab ies).
Mary Ainswo rth, colleague to Bowlby and a prom inent
psychologist in her own right, furthered Bowlby's theory
by her meticulous documentation of her observations of
the mother-child relationship, (initially in Uganda, then
in the USA). It was Ainsworth who created the Strange
Situation Experiment. The Strange Situation E xperiment,
one of the most widely-used and reliable psychological
diagnostic tools, enables professionals to ascertain the
pattern of bon ding in the relationship established between
a mother and her child (Bowlby, 1988; Karen, 1994).
The significance of this first attachment is profound for
it provides the child with a blueprint that underscores
that individual's capacity to love and be loved and,
thus,
all future relationships they will make, including
the relationship they will create with their own child
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28 No 2 Autumn 2006 From Bowlby to Buddha
The Strange S ituation
In the experiment, the parent (usually mother though
fathers, also, take part in the experiment) and one year
old child are introduced to an unknown playroom and a
stranger in the role of experime nter. A one-way mirror
allows the situation to be observed. The bab y s reactions,
responses and behaviour are noted when mother leaves
the room , during her absence and on her return. Of
particular importance to the observers are the ways
in which the baby separates from his mother, engages
with the experimenter during the moth er s absence,
his willingness to be comforted by the experimenter,
his capacity to be alone and how he reunites with his
mother. When m other leaves the room a second time, the
experimenter departs also, leaving the baby alone. The
experimenter re-enters shortly afterwards, followed by
the mother. The experiment is concluded,
Ainsworth and her colleagues carefully observed and
recorded great numbers of mother-infant pairs and their
results were remarkably consistent despite wide variations
in background and experience. From these results the
researchers were able to categorise the behaviour patterns
of the children (Ainsworth et al, 1978). Ainsworth
identified three categories of attachment (a fourth was
created later). These categories are:
Secure Attachment
Secure attachment is characterised by the baby showing
some degree of distress at the mo ther s departure yet a
willingness to engage with the experimenter, to allow
himself to be comforted by the experimenter and to
show an interest in the toys. On his m other s return,
the securely-attached baby greets her with smiles,
chatter, crying or any combination of these. There is a
desire for physical comfort from the mother, and the
mother, securely-attached to her child, happily responds
to him. On mo ther s second exit accompanied by the
experim enter, the ch ild s level of distress is intensified.
Reunion with m other involves the same responses shown
earlier only with greater magnitude.
This baby is confident that his mother is sensitively
responsive to
him.
He is trusting of his parent to be readily
available should he need her comfort and protection.
Insecure Attachment
Insecure attachment is sub-divided into three further
categories:
Anxious Resistant or Ambivalent Attachment
This baby is uncertain of h is m othe r s availability or
sensitivity toward s him. He cannot trust that she will
protect and/or comfort him when he is fearful or in pain.
This baby is always prone to separation anxiety, he is
clingy and untrusting of his environment and his own self
within it. Often, threats of abandon men t are used by the
other times she is not.
In the Strange Situation, the ambivalently-attached
baby will show higher levels of distress than the securely-
attached baby. He will be less willing to engage with
the experimenter, and less able to accept comfort from
the experimenter. On his mo ther s return, he will greet
her just as the securely-attached baby, however, the
ambivialently-resistant baby demonstrates an uncertainty
toward s, his mother (reflecting his experien ce of her)
and this will manifest as simultaneously pushing his
mother away from him and a desire to be close to her.
Contradictory impulses may manifest as hitting, kicking,
or smacking at the same time as seeking comfort from
her.
Anxious Avoidant Attachm ent
Whereas the ambivalently-attached baby is uncertain
whether to trust his mother, the avoidantly-attached child
knows without doubt that he cannot trust his mother to be
available to him. He has learnt very early on that he is
unable to rely on her and therefore on his environment.
Ultimately, he has only himself and yet this
self
borne out
of isolation and despair, is fragile and fragmented.
In the Strange Situation, the anxiously-attached baby
demonstrates a low level of distress on his m other s
departur e. He is very familiar with this scenario and has
learnt to survive it as best he can. He seem s detached from
his environment and, largely, from
himself.
His capacity
to play with the toys or engage with the experimenter is
severely hamp ered. This is a child who does not show his
distress because no one notices it anyway.
Disorganised Attachment
This third category of insecure attachment patterning was
included by Ainsworth and her colleagues as they noticed
a small, yet significant, number of children who did not
fit with either of the other categories as their behaviour
seemed disorientated and unpredictable. A child with a
disorganised attachment pattern is likely to demonstrate
similar characteristics as the ambivalently- or avoidantly-
attached children, however, this child also engages in
stereotypic behaviour such as freezing and repetitive
movem ents like rocking or head banging.
In the Strange Situation the child with a disorganised
attachment pattern is likely to show extreme levels of
distress at his mothe r s departure counteracted by theself-
comforting behav iours identified abov e. His capacity to
play with toys or engage with the experimenter is grossly
impaired.
The Wider Context
In
my view, it is absolutely crucial to include the other
parent (u sually the father) in the chil d s attachm ent
patterning if this parent is present in the child s life. This
is not only for the reason tha t the father develop s a sepa rate
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include the other parent because the mother's availability
and her ability to respond sensitively to her child has a
direct inter-relationship with the father's capacity to be
available and sensitive to her. If the mother experiences
a secure attachment with her partner, she is more likely to
be able to offer this to her child.
The mother herself was once a baby and experienced
her first attachme nt with her own mother. As mentioned
above, all future relationships, including those made with
her own children, will have this first attachment as their
foundation.
It is not a foregone conclusion, however, that an
insecurely-attached individual will automatically go
on to create similar relationships in the future. Mary
Main, colleague of Mary Ainsworth, was forefront in
researching the longitudinal effects of infant attachment
patterns and their significance across the life cycle (Main,
1991). She determined that the insecurely-attached ch ild
is still open to the possibility of secure attachments with
other people. In other words , transformation is possible.
One person who may become extremely significant
in the life of an insecurely-attached child or adult is the
therapist. Within the therapeu tic relationship, that part of
theself however small, that has remained inherently wise
and awaiting the opportunity to relate in a wholesome
way may be awakened and nurtured.
Enlightenment
Underneath the tree, the Buddha became enlightened.
Buddhism uses the concept of enlightenment to mean
ultimate realisation and liberation. Enlightenm ent is the
complete understanding of how we create suffering and
then living a life that is free from that suffering. Living a
life in love, freedom, openness and fearlessness.
Van Morrison urges m e to 'W ake u p' and tells me that
enlightenment is non-attachment (Van Morrison, 1990).
I asked my therapist what enlightenment means and
straightaway she said, 'It's living without fear'. Fear is to
mistrust or distrust. Therefore enlightenm ent must mean
to live with trust. To trust myself and the world I live in.
To realise my own trustworthiness . In real terms this
means - not to worry about m oney, my relationships, how
other people see me, what they think of me, my health,
the health and well-being of my children, my partner, my
family, my friends, my clients, the country, the world, the
lack of water, the amount of pollution, destruction of the
ozone-layer, exhaustion of the world's natural resources,
melting ice-caps, extinction of the polar bear, prostitution
of children, genocide, floods, insatiable human greed
and corruption, the lack of meaning in people's lives,
loneliness, violence, alcoholism and drug abuse, HIV,
poverty, children diagnosed with Attention Deficit
Hyperactivity Disorder, cancer, ageing, disease...death.
I understand there to be a difference between worry and
concern . It isn 't that I lack concern for all the above,
liberation allows a much more open, authentic concern for
all that is precious in life.
To live such an enlightene d life? Wh o would refuse
this? So, in Buddhism, if enlightenment means to live
without fear, without suffering, and enlightenment is non-
attachment, what does non-attachment mean?
Non attachment
The whole of Buddhism has, at its core, the practice
of non-attachm ent, of letting go. Here , however, the
concept of attachment has meaning beyond relationships
with others. We can become attached to almost anything;
for example, our body (our beauty, our youth, our vigour,
our unsightliness, our limitations); our feelings ( 'I'm just
an angry person', 'I'm always anxious'); our beliefs ('I'm
right, you're wrong', 'There is only one way and that's
my way '); the roles that we play in our lives (victim,
aggressor, martyr, rescuer, hero/heroine, carer, the wise
one); our material possessions, wealth and the illusion of
security that frequently accompanies these. Often implicit
in these attachments is a lack of choice, freedom and an
inability to change ('This is me...jealous/a perfectionist/
scared of comm itment/unable to see the dirty dishes piled
up in the sink/withdrawn). When we cling so tightly to
something, we are closed to the possibility of anything
else.
There is a common belief that non-attachment implies
disconne ction, aloofness or aversion to som ething. This
is an inaccurate
belief.
Avoidance of (moving away
from), ambivalence for (pushing towards and away
from) and clinging to (pushing towards) are all forms
of attachment (in the Buddhist sense of the concept) and
all involve suffering. The re are resona nces here with the
insecure-attachment patterns identified by Bowlby and
Ainsworth. Unlike the states of avoidance, ambivalence
and clinging, each of which has a foundation of fear and
a quality of closedness, non-attachment has a virtue of
heart and a quality of openness. It is possible to feel your
heart literally opening and closing when you are moved
or when you are feeling threatened or hum iliated. This
experience is real and felt in the body.
Letting go is not the same as getting rid of, rather it is
about relaxing around, finding a spaciousness with, the
object or subject we are in relationship with.
Ego
Who or what is getting attached? Who am I? In the
Bowlby mod el, it is ego. Body-centred psychotherapist,
Ron Kurtz, originator of the Hakomi Method, maintains
that effort, an ego function, fundamentally obstructs the
healing process as it creates an 'I' and a something that
the 'I ' wrestles with. In this strugg le, a separate self is
created: an ego . Whe n there is no struggle, effort fades
and ego loosens. It is this loosening of the ego that Kurtz
believes is essential for transform ation. This relaxation
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beyondtheego (Kurtz, 1990).
t h e suffering arises through the ego's attachment to
an objectorsubject,notso much the eventsinour livesas
the relationshipwecreatetothese events.
Co arising
Whatif ego is sofragile and fragmented, howthencan
itbe let go of? Agreat manyof thechildren I worked
with as a residential social worker, and some of my
dramatherapy and play therapy clients, I believe, have
extremely fragmented object relations. Surely, before one
can relinquish
ego, one has to
have
had a
good enough
senseofit ?
Everyone has an ego. Som etimes, however, ego
is contracted and wounded and self crystallises into
something rigid and negative . Before an individual
is in any position to relinquish ego, ego needs to.be
strong enough
and
this
can
only
be
achieved through
the experience of secure attachment. Thetherapistcan
become a crucial figure in the creation of this secure
attachment. In Buddhism, there is a concept called
co-arising, which means 'coming about together'.
Attachment isparadoxical in thatone is simultaneously
connected to others and separate from them. This
paradox wasfamiliar topsychoanalyst Donald Winnicott
as illustrated in his observation thatweleam totolerate
our aloneness through relationship with others (1971).
Secure attachmentandnon-attachment havethecapacity
to
be
co-arising.
As the
client becomes more secure
in
themselves, they simultaneously develop the capacity
to let go of them selves. Crystallised self loosens into
something much m ore fluidandresponsive.
Once enough buoyancy of being has been reached,
whena secure-enough attachmenthasbeen created, then
clientandtherapist gradually begin exploring theclient's
patterns of attachment; With compassion and non-
judgment they make theenquiry-whoisgetting attached
to what? The therapist encouragesandsupports the client
in their discovery,indevelopinga capacityforawareness,
in noticing what's happening in any given situationand
for living
in
the moment.
The
therapist helps the client
to
notice whether the heart is tightening, or op ening; whether
the breathing
is
shallow
or
deep
and
unobstructed.
The
bodyis adelicate barometerfor ouremotional statesand
the therapistcanhelptheclient become more attunedto
their physicalself.
'The greater the degree of awareness, the less the
degree
ofgrasping. It s
psychological physic s'
Levine (1994:110)
Asthe Sufi poet Rumi advocates,the therapist reassures
the client in their welcoming of every emotional
state.
Much
can be
leamt
by
inviting
a
sadness
or
a despair to sit at the table' with one. Welcoming,
aboutitthat I amangry'. 'Thereisanger' has even more
spaciousness as it is totally lacking in any reference to
self. Thedramatherapist is naturally equipped with the
skills to facilitate theclient in visualising, personifying
and conversing with emotions. Frequently in sessions,
my clients invite Frustration, Anger, Lust
or
another
emotion to a 'dinner party'so as to converse with their
guests. Asdramatherapistswehaveaninvaluable means
of supporting our clients in creatively connecting with
their suffering without threatofoverwhelm.
Healthy attachments
Healthy attachments are simply those attachments that
do not cause or create suffering for the individual,
others or theenvironment. In Buddhism, terms suchas
'wholesome'or 'unwholesome', 'helpful' or 'hindrance'
and more commonly used asopposedtodualist terms like
'good'or 'bad' .
'When thecauseofsuffering hasbeen seen, healingis
possible'.
N ha tH anh(1998 :39 )
With deepening awaren ess, the client learnstodistinguish
the attachments that are healthy or harmful to their
wellbeing. When I think this, saythat,act in thisway,
my suffering incre ases. Very often ourperceptions are
clouded by emotional states such as craving, anger,
ignorance and prejudice w hich cause great suffering.
Such emotional states are described as afflictions (the
seedsofwhichare thethree kleshas - greed, hatredand
deep misunderstanding) inBuddhism. It isimportantto
facilitate theclient in looking deeplyat their perceptions
and to dothis with kindnessandcompassion. It iswhen
the client knows the sourceofthese unhealthy p erceptions
that they will have a choiceinwhethertocontinue using
them or toexplore alternatives. Authentic responsibility
(response-ability) arises from choice.
Choice
nd
Empowerment
When the client is becoming more authentically
responsible, they
are
able
to
make more informed choices
in their life. What do youwant/need and how can you
take responsibilityforyour partincreating this life? This
isa periodofawakeningjoy andknowing whenyou are
experiencing it. Thich Nhat Hanh describesit aswatering
the seeds of joy (1998 ). Thisis thecessationof suffering
and
the
presence
of
wellbein g. Pem a Chodron identifies
the sourceofwisdom aswhatever isgoing tohappento
you today and your response to this creating the future
(1994).
Current Western teaching
in
Buddhism
Within current Western teaching
in
Buddhism there seems
to be a wide range of ideas regarding non-attachment.
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Dramatherapy ol28 No 2 Autumn 2006 From Bowlby to Buddha
in his understanding of the dharmic path, I can't judge.
What I do know, how ever, was my aversive reaction to his
words wh ich I experienced as violent and threatening.
I am fortunate to have encountered a more
compassionate interpretation of Buddhist concepts.
One that holds the position that to be noti-attached
does not automatically mean to throw something out.
It means having a healthy attachment to something that
does not cause or create suffering. Non-attachment in
dharmic practice is the building up of a reservoir of
love, compassion, clarity, wisdom and patience and to
be healthily attached to these. The Budd ha had a healthy
attachment to meditation. He had a healthy attachmetit
to teaching. He even had a healthy attachment to being
the Buddha (Nhat Hanh, 1988). Formyself my journey
is to look at where and to what I am attached, and to
enquire with kindness and compassion whether these are
healthy attachments. This, I believe, is also the task of the
therapist.
Conclusion
As a naive and enthusiastic dramatherapist, I once
believed it was my place to affect change within my
clients. I was heavily influenced by many of the
environments in which I practised (mainly health and
education) where I was fully expected to direct my
clients in their healing process. Their 'h ealing ' entailed
implementing a programme or action plan specifying
what the client needed to do and when they needed to
do it by. My credib ility and my professional status as a
dramatherapist depended upon my success with clients,
and should my clients fail to co-operate with the 'master
plan' then they were seen as resistant and challenging.
Many inexperienced dramatherapists are subjected to
this covert (and sometimes overt) pressure within their
workp laces. They may also experience this from the
clients themselves, who are so used to handing the
responsibility for their wellbeing over to someone else
and, of course, when it does not work out, someone else
can always be blamed.
Buddh ist psychotherapy is non-violent in its approach.
It offers the client an opportunity to change according to
their own innate wisdom and trustworthiness. It is not
about the therapist effecting change in the client, nor is
it about the therapist taking the credit for any change the
client does make. Any healing that happens is co-arising
between client and therapist.
I understand the therapist's task as one of helping
the client let go of those obstacles that are preventing
them grow and become all that they can become. Carl
Jung said patients do not get cured, they simply move
on (Kurtz, 1990). Irvin Yalom comments that the single
most valuable concept he learned as an inexperienced
psychotherapist was that all humans have an innate
propensity towards self-realisation (Homey, 1950). He
have thus far served to restrict the client's psychological
growth (Yalom, 200 1). Ron Kurtz stresses, 'This is very
special work. In this proces s, violence is not only useless,
it is inevitably harm ful' (K urtz, 1990: 6).
Over the years of practice I have become increasingly
aware of a disquiet within
myself.
At times this disquiet
has manifested as an out-and-out rebellion. Yet when I
tried to give voice to my uneasiness, it was generally met
with blank expressions and something along the lines of,
'Well, that's just how it is' . Rare, precious, encounters
with some more enlightened beings persuaded mie that it
did not have to be this way. It seems it is never too late
to accommodate alternative ways of meeting the world.
Their trust in me and my capabilities encourages me
to believe in
myself
and this quality of the therapist is
crucial if she is to authentically con vey to her clients that
she believes in them and their own capacity for healing
and growth.
Buddhism teaches that life is constantly changing
in a dynamic way dependent on both internal and
external processes and cond itions. It has much to
offer dramatherapy, and dramatherapy lends itself very
generously to the exploration and transformation of the
client's attachment patterns; obstacles which may have
served some function at some time but now prevent the
client from growth and self-realisation.
As a Buddhist dramatherapist my intention is to
create and maintain an unconditional acceptance of my
client based on Buddh ist confemplative practice. The
deep respect I have for my client, for their innate wisdom
and their ability to work with the organisation of their
own experience is encapsulated in the Rumi poem, 'This
Being Hum an'. Together, we create the conditions that
allow the client to harness their energy and to effect core
change in their life.
References
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exploratory behaviour of one-year-olds in a strange
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