Tag Archives: embodiment

Entherapalgia

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There is a particular emotional state, which through my years as both a therapist and a client of therapy I have come to recognize as a distinct state that we don’t seem to have a name for. It happens in the milliseconds following the experience of getting something we’ve needed for a significant length of time, almost in tandem with the needed relief. I’ve decided to begin calling it entherapalgia, meaning “the pain within healing.”

Somatically-speaking, it tends to show up as an opening sensation in the chest and/or stomach, often accompanied by a little gasp and a sigh that brings some muscle relaxation. Sometimes that relaxation is the softening feeling that precedes crying. Similarly, entherapalgia can feel like a sigh of relief and a punch in the stomach in tandem. As you might imagine if you can feel into those particular sensations, it can be difficult to tolerate.

Because it involves a lot of vulnerability, we will sometimes tense up when we predict that an experience will evoke the feeling of entherapalgia, or we try to clamp down on it once it’s begun. Both pleasure and pain share one entry point in vulnerability, so even though staying open is how we heal, it doesn’t always feel safe enough to do so.

Since I began using this word for myself and my clients, I’ve found that it’s quite helpful to expect healing to be a little painful. Why shouldn’t it be? Physical healing almost always is, especially when what we’re healing is something that we’ve been organizing ourselves around for a long time (my posture-correcting physical therapy comes to mind). When something pleasurable or relieving makes contact with something that hurts, of course we’d feel both. It’s an extra challenging one to be sure, as it seems that the experience of being vulnerable doesn’t really get easier, just more familiar. Though familiarity does bring some amount of comfort.

Part of the beauty of somatic work is in making space for healing by learning and practicing how to experience pain in a tolerable way. The aim is always for experiences to be embodied rather than solely intellectual, and the intellect and senses can be helpfully bridged with the right words. So I hope this term and its framing can be a support in our ever-progressing process of learning how to be vulnerable.

A Lesson from #MeToo: Intellectual vs. Somatic Knowing

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We do ourselves a great disservice when we devalue the power of feelings. The somatic landscape holds much of the information that we seek, and yet so much of how we live prevents us from knowing that. A client once reflected in session, “I used to hate having emotions. Now I know how to use them.” I could have jumped with joy. Country, let’s make this the norm.

When I saw Caitlin Flanagan’s response to what “Grace” shared about her date with Aziz Ansari, I felt nauseous. She made a lot of damaging comments, but the one I’m taking on here is her belief that Grace could have simply left. It is a brutal misunderstanding of the power of feelings, and I cringe knowing that anyone read it and agreed. From Grace’s account, we can pretty safely hypothesize that she was stuck in a freeze response. When neither fighting nor running away are perceived as possible, our parasympathetic nervous system offers up this third option. In extreme cases, it can look like playing dead. It can also look like playing along. Now whether or not that’s actually what happened for Grace, no one can say except her. We can, however, use her story to look at what has become a common encounter.

The #MeToo Movement has been extraordinary for shedding light on the pervasive epidemic of unsafe sexual behavior. We’re finally voicing this deep collective trauma and with each new story, we’re made increasingly aware of the need to understand what brought us here and how to move forward in a way that is healthier for everyone. This is a psychotherapeutic process like any other; it’s just on a very grand scale. So we will be well on our way to healing if we can learn and enact the wisdom offered to us through the psychotherapeutic process. Most relevant here: the need for embodied wisdom.

Historically, we tend to get stuck on deciding who’s responsible for an unpleasant sexual encounter. What therapy teaches us is to be interested primarily in understanding and navigating the interpersonal dynamics involved. Even in the most objectively black and white circumstances, the ability to say whose fault something was is only helpful in bringing us to the next steps: what each person can do moving forward. So rather than looking at fault, we ought to be looking to answer more specific questions like, “Why couldn’t Grace leave?” and, “Why couldn’t Aziz notice her cues?”

It’s very fortunate that #MeToo is bringing us into exploration of these gray areas of human interactions. It’s where some of the most important work can happen, and that’s exactly why it’s so challenging. What’s happening in response to what Grace shared should make very clear how impossible it is for us to quickly lay blame somewhere and move on. The subsequent conversations it has provoked have been a loop of “he should have…” and “she should have…” Often both things are true. But the complexity does not end there, as there is a myriad of reasons that brought each of them- and any two people- to this interaction wherein one person left feeling violated. So it’s time we distinguish between intellectual and somatic understanding.

“Somatic” means whole body. The word is used as a way to point to the entirety of an experience rather than to artificially separate what’s happening in someone’s body from what’s happening in their brain. The two are inextricably linked, and that’s extremely important to understand particularly as it relates to sex. Our bodies will tell us right where we are with things, which is vital to pay attention to, because knowing something intellectually is not the end of the process. You can think of it like learning to play a musical instrument. Studying theory is helpful, but you won’t be able to really play until you’ve practiced.

We’ve been more acutely onto this knowledge over the last decade or so. We’re realizing that intellectual insight is limited. It does not automatically translate to being able to do anything with the information. We can understand something, but not believe it. We can know why something is happening, but feel unable to prevent or change it. We can even fully believe something in thought while our body strongly disagrees. Embodied knowing simply takes further work.

When so many people are upset by a topic this disturbing, one of the greatest challenges is finding our common goal in the work. Fortunately, this one is quite clear: we all want safe and enjoyable experiences with others, especially when it comes to sex. Knowing that is an important part of the process, because we now get to address what’s in the way of getting there. Our current roadblock: we’re lousy at attending to feelings.

The experience of feeling unable to do something is, in the moment, no different that being physically unable to do it. This awareness is built nicely into all fields of psychotherapy in the form of verbiage for states like post-traumatic stress, which is a response to a real or perceived threat of injury or death. Fortunately, this knowledge has been sneaking into popular culture in various ways. We’ve finally begun to consider the “placebo effect” a legitimate effect, for instance. And indeed it is. If it has an impact, it’s an effect.

But historically we have been very poor at acknowledging emotions as real, legitimate, and unpreventable. It’s that last one that seems to give us the most trouble, because we can learn to make choices that make particular emotions less likely to surface in certain situations. But this control is limited, and it’s limited even more so than our ability to control something like hunger. With hunger we can eat regularly, eat enough, eat well, carry snacks, and so on. But with emotions, we have far less control because emotions most often surface in response to other people, who are ultimately out of our control. You can be well rested, well fed, and in a great mood and fear will still surface when you nearly hit someone who walks in front of your car. So our greatest power comes in our ability to respond to our own emotions appropriately. And no matter the context, an appropriate response means one that comes from a place of compassion and openness. These are the qualities that allow us to listen to, learn from, and make use of our feelings. Once we can do this for ourselves, we can begin to extend the practice to others.

Now think about that myriad of reasons that, even without knowing their unique backgrounds, allow us to guess at why Grace and Aziz would find themselves in such a confusing and painful exchange. To name what I’m sure is far too few:

  • People, especially females, are routinely objectified. Objects are things that we can interact with as we please. The impact we have on them is irrelevant, and so we often don’t even consider it.
  • We fail to teach people, especially males, how to interact with their emotions. We will even use shame to suppress them. Since emotions do not long tolerate being ignored, they find ways to get their needs met surreptitiously or violently.
  • The above factors create a very dangerous combination. Objects are handy sources for getting our needs met, since they require nothing of us. We don’t have to admit our feelings to them in order for our needs to be fulfilled. So it confuses, scares, and sometimes angers us when an object suddenly speaks up about their subjective experience.
  • We teach women that sex won’t be all that enjoyable, and to be polite about that. This was actually written in pamphlets given to women at the turn of the 20th century. That’s only a few generations back for a lot of us, and so its remnants remain strong.
  • We are persistently reinforced with the notion that there is a way to successfully manipulate our interactions with others, and that most of it has to do with pursuing and distancing. If we pull back a little, the other person will come pursue us. If we lean in too much, they might distance. They’re distancing themselves because they want to be pursued. You can’t be explicit about pulling back or you’ll hurt their feelings. Most plot lines depend on our belief that we should be indirect. The next time you’re watching a television show, imagine what would happen to the trajectory of the story if just one person were able to share what they were feeling.

It is no surprise then that we have ended up here where one person wasn’t trusting their feelings and the other wasn’t even noticing them. So whose fault was it? Everyone’s. It is collectively our fault. We train our females to resist their urges to fight or flee, and we train our males to fight no matter the circumstances. Most of us contribute to this even though we consciously try not to. It’s my fault for not speaking up last week when someone used the term “man cold.” It’s the fault of every catcaller. It’s the fault of every person who agreed to distribute that pamphlet to our great-grandmothers. It’s the fault of the schools that fail to teach sex ed. It’s the fault of everyone who’s ever said, “You’re just emotional.” We must attend to all of this if we want healthier interactions. Fortunately, we’re already amidst a gender revolution, and I suspect that one of its many gifts will be to draw us away from rigid roles that train us out of our natural states of being.

I hope that any of us could find our way to relating to either person in an interaction like Grace and Aziz’. If any of it seems easy, I encourage you to recognize how you’re devaluing your abilities or taking them for granted. The ability to leave, speak up explicitly, or accurately read bodily cues are all strengths. If they’re strengths you have, figure out for yourself how that came to be, and then help others to develop these qualities. If these aren’t strengths of yours, learn to listen to the subtle cues of your body, and then learn to do so with others.

It is returning to embodiment that brings us health. We need our sensations and emotions in addition to our thoughts in order to understand what’s happening in the moment and to act accordingly.

Further Reading and Resources

Books:
Healing Sex by Staci Haines
Waking the Tiger by Peter Levine
Emotional Intelligence by Daniel Goleman
The Sex and Pleasure Book by Carol Queen with Shar Rednour

Research:
http://usabp.org/research/somatic-oriented-journals/

SE Research and Resources

Archive

The Body and Aliveness

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“Real isn’t how you are made,’ said the Skin Horse. ‘It’s a thing that happens to you. When a child loves you for a long, long time, not just to play with, but really loves you, then you become Real.’
‘Does it hurt?’ asked the Rabbit.
‘Sometimes,’ said the Skin Horse, for he was always truthful. ‘When you are Real you don’t mind being hurt.’
‘Does it happen all at once, like being wound up,’ he asked, ‘or bit by bit?’
‘It doesn’t happen all at once,’ said the Skin Horse. ‘You become. It takes a long time. That’s why it doesn’t happen often to people who break easily, or have sharp edges, or who have to be carefully kept. Generally, by the time you are Real, most of your hair has been loved off, and your eyes drop out and you get loose in the joints and very shabby. But these things don’t matter at all, because once you are Real you can’t be ugly, except to people who don’t understand.” -Margery Williams, The Velveteen Rabbit

I love this little exchange. It holds such deep wisdom. I particularly love that line: “When you are Real you don’t mind being hurt.”

Our sensations, emotions, and thoughts are what make up our aliveness. It’s a lovely little trinity that brings a lot of richness when all three parts are working together. You get a whiff of something lovely (sensation), and instantly feel a little joy (emotion), because it reminds you of something pleasant from long ago (thought). Those moments are some of the best that aliveness has to offer. They’re what keep us willing to tolerate pain. What makes it tough is when the pain begins to outweigh the pleasure. Then we start to shut off, and that natural, flowing cycle instead becomes a pattern of tension.

Whether you’ve experienced trauma or the more everyday hardships, there’s some work to do to in order to awaken and turn back on. Loss or reduction of connection to your body is something to wage war against the moment you notice it occurring. Because as we turn off to sensation after experiencing too much unpleasantness, we also turn off to the good stuff. Numbness/ shutting off/ dissociation is a brilliant mechanism when it’s needed, but we often overuse it. Sometimes we turn off to just a few avenues of experience, but sometimes we chronically turn off to the body. And then we turn off to living. Worse, turning off is too often reinforced. “You’re just being sensitive.” “That’s just the way it is.” “Those are just feelings.” “Men don’t cry.” “Be rational.” That kind of thing doesn’t exactly invite us back into feeling. But your body doesn’t go away just because you’ve begun to ignore it. Your body is with you all of the time. Let yourself be with it by getting really good at knowing how.

This trinity must be supported by two very important things: safety and groundedness. You must be present and alert, and what you are present for must be adequately safe. Our natural state is to be open to experiencing things. But after we’ve had so many painful experiences that we’ve shut off, it takes active effort to open back up. And opening back up to what you feel can be very scary. Not only because heretofore unfelt sensations were only ever waiting for your gaze to fall back upon them, but because much of what one might consider “good” sensations are themselves a little unpleasant. Even anticipation, which many think of as a pleasant state, is pretty uncomfortable- a sort of pleasing agony.

So to begin, get damn good at getting grounded. Groundedness means being able to feel your body really well- the points of contact, your heart rate, your breathing, your muscle tension. When I feel grounded, I feel slower and very aware of my legs. A lot of clients have described it as light but weighted, or pleasantly anchored.

Next is being present, which comes pretty darn naturally once you’re grounded. Presence means being able to notice what’s happening around you- the scents, sounds, tastes, sights and sensations. As I’m writing, I can hear the clickity clack of the keyboard, the crickets outside, the whir of my server. I can taste the chocolate I was eating a bit ago. The laptop seems very bright to me now that I’m really paying attention, and I’m also aware of my peripheral view- the lamp and its light reflecting on the table, an orchid, my red pillows. I feel the laptop on my thighs, my fingernails tapping the keys, the table against my calves where I’m resting my legs, my chest expanding and contracting with my breath, and my stomach beginning to tingle.

You’ll notice that everything I’ve named is fairly neutral or even pleasant. This is a huge part of the safety that I named. If what I had to open up to was largely unpleasant, you’d have a hard time convincing me to stay open.

Even feeling extreme joy and happiness can be tough. When something moves me, my chest swells. I have to breathe deeply to expand- not because my chest contracted, but because I have to make room for this new powerful experience. It’s a little uncomfortable. But it’s great. I believe that this may be the sensation of growth itself. Again, not necessarily pleasant, but very alive.

Also notice that I didn’t interpret any of my sensations for you, though I was tempted to when I noticed my stomach beginning to tingle. A huge part of re-awakening to your body is not making interpretations about what you feel. Let it be simple, because it is simple. Your body will tell you your truth if you get out of its way. We get too used to our own lens, and bring in interpretations too quickly. This will be difficult. We are so adept at deciding things. But if you want to make a shift, get really curious about how you perceive things.

“If you are distressed by anything external, the pain is not due to the thing itself, but to your estimate of it; and this you have the power to revoke at any moment.”
-Marcus Aurelius

It’s this reception of an experience that is key. We are constantly presented with opportunities to feel, but we don’t always take them in. Reception of an experience is a muscle to exercise repeatedly so that you can get even a short ways down the path to mastery, which I’ve come to suspect isn’t attainable (something I consider a very good problem). You need only make a little room to start, and the sensation will begin to flow in. The harder work is letting what feels good have as much of your attention as the rest. This is the chief reason to surround yourself, not with drama (which can be confused for aliveness), but with what you love and what brings you joy. You should be awakening to plenty of your favorite colors, music, art, and foods. Walk outside, and you will find plenty to feel and taste and see and hear. If your particular patch of nature is thin on beauty, there is always the sky. Author Karen Connelly writes, “When I let this body outside for a walk, it awakens.”

Again, opening back up does mean risking pain. And there are so many types of it! Physical, emotional, mental. Intentional and unintentional. Direct and indirect. And then there’s the particular pain of not knowing or of believing that you’ll never know. But even pain can bring access to the Self. Yet before one can even consider such a thing, pleasure must loom larger. But by its very nature, pleasure will not force itself upon us. It wants an explicit invitation, which means that we must have a particular object of desire. Surround yourself with the things you know you love. And be open to finding plenty more. These are often blessedly easy to spot, but terrifying to seek. Extend your openness to learning new ways of seeking. Stay reasonably open to the unknown.

Fortunately, the unknown pulls at us, even if we try to ignore it. Some of us even go searching for it, because it holds tremendous power. Venturing into the unknown we can find exactly what we need- if at first only by projecting into it. We are marvelous at projecting our unknown needs through our fears. Get curious about how you think. Know your go-to lenses. Find your blindspots, and know that there are always more. Consider your stories about what you do not yet fully understand, or what you fear. The concept of the sterile or fertile void is a particular potent thing to ponder. When you stare up into the night sky, imagining all of the black space expanding into the absolute unknown, what do you think about? What sensations are attached to those thoughts? What emotions?

We often refuse the very thing we need by denying its existence. It didn’t exist before, so why should we believe that it does now? This is why us therapists pester you with that damn question, “What would it be like if…” The intent is to make room, to open, to let in. Practice. Practice on the fun stuff. And then keep practicing.

I’ve been delighted to find, through my own practice as well as through supporting clients, that as the body is more thoroughly inhabited, it only continues to expand in ability to contain and enjoy. It is a grand hotel, which grows in size and richness with its constant stream of enthusiastic guests.