Category Archives: Blog

What is Processwork?

Welcome to The Edge, a blog about Processwork in all its applications and manifestations.  As a practice and theory of human experience, those applications are unlimited and as varied as all the individuals and groups who make use of it.  I hope these posts, by Processworkers in different walks of life all over the world, will draw you in and inspire you to discover how Processwork can support growth, creativity and communication in your own life and work.

By Elva Redwood, Managing Editor, The Edge

History of Processwork

Processwork originally grew from Jungian psychology in the 1970s and 80s, when Arnold Mindell practiced at the Jung Institute in Zurich.  Dr. Mindell’s deep curiosity and work with people on body symptoms led him to broaden the dreamwork approach and explore different sensory channels.  Processwork was born as one of the first psychologies to integrate somatic experiences, and has since grown far beyond psychology in its scope.

The group of students drawn to study with Dr. Mindell became a dynamic community who helped him creatively; to teach, apply research, and elaborate on his theory and practice of Processwork.  The discipline continues to develop and is taught with the understanding that each Processworker will make it their own and contribute their own expertise and discoveries to the whole.  This original community has grown into a global association of practitioners and schools, both those without official Processwork credentials, and those with a Diploma in Processwork and affiliated with the International Association of Process Oriented Psychologists (IAPOP).

Influences on Processwork

Since its beginnings, Processwork has been shaped by many indigenous cultures’ wisdom, to which we all owe so much.  Most notably the Indigenous Australian knowledge of Dreamtime and the Chinese philosophy and practices of Taoism are fundamental to seeing the world through a Processwork lens.

Processwork Theory

The theory itself is elegant in its simplicity and application to any aspect of life.  As well as a tool for individual personal growth, Processwork’s model for identity and experience is equally useful for relationships and groups, both small and large, and any kind of conflict work.

Processwork understands human experience as a dreaming process which unfolds through sensory channels.  Our experiences are alive in Consensus (everyday) Reality as well as Dreamland – aspects of experience which are subjective and not necessarily agreed upon in a given culture.  At the deepest level, consciousness and reality spring from Essence, birthed and mediated by Process Mind, which is analogous to the ancient Chinese understanding of the Tao Which Cannot Be Said.


The simple channels of experience are visual, auditory, proprioceptive and movement.  Composite channels are made up of these simple ones and include relationship and world.  We are constantly receiving and emitting information in all these channels, though we are only aware of some of that information.

Primary and Secondary Processes

The information we are aware of and identify with comprises our “primary process,” the person or group we understand ourselves to be.  Information that we don’t identify with, which is often problematic in one or more channels, is connected to our “secondary process,” something outside our usual identity, which we are growing to become.


Between these primary and secondary processes is the phenomenon called the Edge.  It is our growing point, guarded by conscious and unconscious belief systems and contributing to misunderstandings and conflicts on all levels.

Attention to this dynamic of identity increases self-awareness, and therefore gives access to more choices of action.  Exploration and integration of secondary material leads to temporary resolution, eases difficulties, and opens a path to the next phase of growth.

Processwork is Useful Everywhere

Processworkers everywhere use this empowering paradigm to facilitate growth and creativity in uncounted spheres.  From individual psychology and inner work, relationships and families, Processwork has found rich applications in coaching, organizational development, and large-scale conflicts.  One of the most exciting applications for our troubled times is World Work, where hundreds of people meet to work on global issues. There are also dancers, painters, writers and musicians using Processwork in creating and performing their arts.  Teachers apply the theory in the classroom, and nurses use it in the OR.  Anywhere there are humans, Processwork can be useful.

To find out more from these individuals, please read on in The Edge.

If you’d like to explore deeper, visit the Processwork Institute Bookstore and public manuscripts pages, check out Arny and Amy Mindell’s website at, find a school or workshop near you at IAPOP, and take a class, or contact an individual practitioner.

Thank you for visiting us at The Edge!


by Elva Redwood, MA, PW Dipl., Managing Editor

Elva Wolf Redwood is a Processwork Diplomate practicing with individuals, couples and groups in Portland, Oregon, USA, and on-line.  They are a writer and a lover of dogs, fermented foods and knitting.  They are drawn particularly to work with artists, activists, culture changers and anyone addressing developmental trauma.


Embrace Your Edge: Processwork and Environmental Action, Part 1

by Jon Biemer

The world needs our help.  Glaciers and poles are melting.  Hurricanes line up across the Atlantic to wreak havoc.  Refugees are migrating.  Species are going extinct.  What can we do?  Why don’t we do more?

I seek to apply Processwork skills and insights to the challenge of motivating people to take environmental action.

In particular, Processwork suggests we have arrived at an edge when we feel stuck.  Something is going on, but we have trouble deciding what to do about it.  The situation may be as seemingly unimportant as choosing a meaningful present for a child, or as threatening as the loss of your home.  When we reflectively “hold ourselves to the edge”, we draw upon inner resources to find effective and creative ways forward.

Thus, both planned and unplanned events can be catalysts for environmental action.

Planned events

All sorts of stressful decisions need to be made when we plan a special event.  This often brings us to an edge, a sense of disquiet.  Welcome this opportunity to serve a greater good.

Do you yearn for a vacation?  Ecotourism provides a stream of money to people who might otherwise be driven to extraction as a livelihood.  This is how we turned around the decimation of sea turtles in the Caribbean.  Even going to a zoo or an aquarium helps the species preservation programs it sponsors.

Moving is an excellent catalyst to change habitually consumptive practices.  When my friend Brian came to Portland to go to school, he not only traded his car for a bicycle, he started work for Beneficial State Bank, a non-profit corporation committed to ‘investing in people, planet and prosperity.’  When Peter Kalmus took a job to study clouds at Jet Propulsion Laboratories, he and his family gave up airline flying and its impact on Global Warming.  Then he wrote a book and made a movie about the experience!

I did not know what to give my granddaughter for her tenth birthday.  She lives a long way from me.  What could she relate to?  Can you feel the edge?  How about something that reflects my environmental values?  How about a book about Gretta Thunberg?  She had a challenge (Asperger’s syndrome) that she turned into a “superpower”.  Yes!

Annual events can gently hold us to our environmentally sensitive edges if we pay attention.  How will I raise environmental consciousness on Earth Day which is acknowledged around April 20th each year?  What picnic, cooperative games or conference shall we plan for Interdependence Day – variously celebrated on July 4th or September 12th?  Maybe I’ll join a beach clean-up which is organized by the Ocean Conservancy and its partners one day every September.

The Global Footprint Network calculates and hosts Earth Overshoot Day when we as a species exceed the capacity for the earth to renew itself in a given year.  This year, 2021, that date was July 29th.  After that day we as a species are taking (not borrowing) resources from future generations.  An edgy thought, which nags us to find ways to curtail consumption.

Unwelcome Disruptions

When “business as usual” is disrupted, we may not know how to respond.  That brings us to an edge.  The Processwork practice of relaxing into an altered state, even for a short while, helps us remember our values.  The door to make a positive environmental change may already be open.

I was driving in the Mojave Desert of California when our van broke down.  After a long tow, both auto shops in Blyth said it was not worth fixing.  I rode the bus home.  My wife and I loved that vehicle, and its demise served as a cue to live without a car – for thirteen years.

When a loved one dies, plant a tree in the loved one’s honor.  Or invite mourners to donate to an environmental cause that will foster a lasting legacy with the aligned energy of thousands of other supporters.  While you are at it, arrange a bequest for a park or other worthy cause in your will.

After a tornado destroyed the town of Greensburg Kansas, residents confronted a desperate reality.  Mayor Bob Dixson rallied the community to rebuild sustainably – which attracted outside support.  Some homes and apartments now have “insulated concrete forms and straw bales in the walls.”  School children insisted that Greensburg’s new school meet LEED (Leadership in Energy Efficient Design) certification standards.

LeeAnn Walters, a mother in Flint, Michigan, saw weird rashes on her children’s skin.  She contacted the Environmental Protection Agency.  Miguel del Toral of the EPA chose to get others involved.  Mona Hanna-Attisha, with the local hospital, documented very high levels of lead in young patients.  Virginia Tech instructor Mark Edwards personally paid $150,000 to test for lead in the water system with the help of his students.  The cause to replace lead-sealed water pipes was joined by the Natural Resources Defense Council – and by donors like us.  At each step of the way, someone confronted an edge.

In 2008 the Keystone XL pipeline was proposed to export petroleum from the Tar Sands in Alberta through refineries in the Gulf of Mexico.  Shodo Spring could not get impending environmental disaster out of her mind.  So she organized the Compassionate Earth Walk which followed the pipeline’s 1300-mile route.  In 2013, thirty of us walkers blessed the ground with our feet and shared the experience with hundreds of people along the way.  In 2021, TC Energy canceled the pipeline project.

The COVID 19 pandemic brought millions of families to edges.  For our part, my wife and I decided, instead of traveling to Spain to walk the Camino de Santiago, we would pilgrimage three to five miles every day from our front door.  Much of the world has learned to Skype or Zoom.  Going forward, do we really need to burn as much fossil fuel to stay in touch?


The list of planned and unplanned disrupters goes on – an unexpected message, an inheritance, loss of a job, even a health crisis.  These are invitations to change reality, personally and globally.  When we appreciate that the edges these situations create are useful, we find hope.  We take action.  We become a force of nature.

The world needs us to cross a few edges.

NEXT: “Be the Change: Processwork and Environmental Action, Part 2”

By Jon Biemer

Jon Biemer earned a Certificate in Process-oriented Psychology in 2014.  He is the author of Our Environmental Handprints: Recover the Land, Reverse Global Warming, Reclaim the Future, published by Roman & Littlefield.  It offers 178 Handprint opportunities to create a more sustainable world.  For details check out Jon’s website at or contact him at

Photo credit: Harrison Haines

A Process Oriented Approach to Collaboration

Collaboration is an alchemical way of growing an idea and ourselves.  It’s kind of magical and difficult to put into words.  Just like a baby, an idea needs a lot of space and time to grow.  It is important not to rush.  In writing our graphic novel “Dreaming Into Community, A Guidebook to Worldwork”, we spent almost a year on the first chapter alone.  As we worked out our process of interacting and working together, the last chapter easily flowed over an intense 2 weeks.  It took us 3 years to complete the book.

by Venetia Bouronikou and Lynn Lobo

We have often wondered if the idea for the book found us or if the idea came from our relationship.  Our excitement in sharing ideas and thoughts with each other, offering mutual support, encouragement and play, as well as sharing responsibility were key to us working together.  While the essence of our relationship guided our graphic novel in CR, our novel was like a container for our relationship.

Collaboration is a process, a journey into the unknown.  It’s about working and dreaming together into something bigger and more complex than individual thinking.  When we all first begin, not knowing how to start can often make us feel shy or uncomfortable.  From another more playful viewpoint, dreaming is giving us a field full of potential.  We approach with openness for an unknown adventure.  But we also need to cultivate an openness for processing difficulties, while being willing to change and grow.

When working with a process we ask “what is trying to happen?”, “what is emerging here?”.  We follow tendencies, subtle signals or flirts.  We enrich them and let them grow bigger into existence.  Integrating thoughts and expressions that one may not identify with certainly isn’t an easy task.  Our individual edges as well as our differences in relationship are confronting.  Curiosity and patience is needed in exploring new spaces and parts of ourselves.

Speaking personally, facing our edges in our collaboration inevitably lead to hotspots.  When that happened, and it did, we focused on caring for our relationship.  Conflict can be the juiciest part in a collaboration.  It’s a rich place for ideas to deepen and relationships to grow.  We trusted the wisdom of our process.

Our personal edges and cultural differences meant we had to slow down and attend to the irritations.  Not skipping over the difficulties enabled us to flow better in our work.  We learned that personal identities and edges matter.  While we are individuals, we also exist within the relationship and in different cultures.  Some edges can be negotiated, some edges need time, and some edges don’t need to be crossed.  We learned to honor them, explore them and to cross them while respecting our differences.

(From DREAMING INTO COMMUNITY: A Guide Book to World Work, by Venetia Bouronikou and Lynn Lobo)

Giving and receiving feedback is another important aspect of collaboration, with special attention paid to edges.  Giving feedback with love and kindness is a practice.  Receiving feedback openly and sitting with our individual inner responses also takes practice.  Sometimes it is essential to get a little distance from the work and from each other.  Self care and getting clear about your particular needs that enable you to hear, is critical.  Some innerwork to prepare also helps.  You may need to speak for your point of view with more clarity.  We are at the heart of vulnerability and patience is needed.  Working with feedback can be a slow process as we are serving our dreams up to consensus reality.

So if not with trouble, then when does collaboration end?  The obvious answer is when the task is complete, but this may be temporary.  It may be a stepping stone to a new phase, or we may be waiting for a new idea to arrive.  The relationship may have more to offer.  Through deepening relationship, new ideas can emerge from its essence.

Finally, during these 3 years of our collaboration, we often wondered “why do we keep trying and struggling?”, “Wouldn’t it be better to work each one of us on our own?”.  The answer we came up with repeatedly is YO (Yes and No)!  Sometimes it could have been easier, true.  But collaborating was always a richer experience.  Collaboration is a personal and collective challenge to stay open and create a more inclusive world.  It’s a social practice for living together on a shared planet.


by Venetia Bouronikou, MAPW, Dipl. PW, and Lynn Lobo, MAPW, Dipl. PW

Venetua Bouronikou is a psychologist and a certified processworker.  She has 20 years of experience as a therapist and a group facilitator and trainer.  She is passionate about Worldwork and the interconnectedness of personal and social change.  Venetia loves big trees and deep blue waters.

You can contact Venetia here

Lynn Lobo is a certified Processworker and visual artist.  Passionate about Worldwork, they offer workshops worldwide on creative practice, climate change and racism.  Lynn is also a member of faculty at the Process Work Institute.  They spend most of their time painting in their studio and talking to trees in the Australian bush.

You can contact Lynn here, and see their artwork here:

You can view and purchase Lynn and Venetia’s book here: DREAMING INTO COMMUNITY: A Guide Book to World Work or at

Hurtful Relationship Patterns and Deep Dreams

By Agnieszka Olszewska–Kaczmarek

In everyday life, we often meet people who are in relationships that bring them more suffering than benefits.  One of the parties, despite repeated injuries and a sense of unfulfillment and even unhappiness, remains in the relationship or walks away just to return in a moment.

On the other side is a partner who is addicted, notoriously fails to keep promises, and may even commit physical or psychological violence.  This partner may also cheat, mentally humiliate, and rarely if ever appreciate the other partner.

Gender Norms can Contribute to Disfunction

Gender configurations are changing and the hurtful behaviors themselves can be further strengthened by cultural patterns defining what is okay, acceptable and even desirable in the behavior of a woman or a man and what is absolutely “not appropriate”.

Entanglement can also take the form of constantly waiting for someone who is unreachable or returning in memories to someone who passed away many years earlier.  Looking at such an image from some distance, we wonder how this is possible.

The Relationship High Dream

Of course, there are many reasons for such pattern developments: the family home, economic dependence, low self-esteem, cultural messages, lack of contact with one’s own feelings and needs, guilt etc.  One of the elements of this puzzle, to which Processwork draws attention, is the high dream (a term coined by the founder of the method, Dr Arnold Mindell).

Simply put, in the context of relationships, this is our deepest vision of the desired relationship.  Each and every one of us has our own unique version of such a dream relationship.  For one person, it will be a constant mutual motivation for development; many hours of intellectual discussions and trips to the mountains.  For another, raising children together and mutual daily care.

Someone may dream of emotional quarrels followed by equally fiery sexual intercourse.  There are as many relationship high dreams as there are people in the world, and each of these dreams is a complex mosaic of behaviors, features and moods that we deeply desire.

The High Dream Points to Our Deepest Needs

A high dream is connected with our deepest needs, which is why it is an integral part of ourselves, and it demands fulfillment.  When we fall in love, we often attribute the object of our feelings with the characteristics of our dream.

Someone has a strong presence or personality or dream figure and we associate it with care and providing us with a sense of security.  Someone else smiles impishly and we can already see through our imagination how we run together lightly in a meadow away from all the world’s problems.  We get gifts or compliments and we are filled with a sense of importance and uniqueness.

In some relationships the bond deepens over time, in others the initial incentives disappear in the face of disproportionately more frequent injuries.  The need for love, the desire to fulfill the deep dream that we carry in the middle of our soul can cause us to persistently stick to the person with whom our dream emerged.

Exaggerating the Positive

We focus excessive attention on a positive event, exaggerating its significance, while ignoring a whole series of negative experiences.  We consciously or unconsciously choose to ignore, overlook or rationalize obvious red flags.  A bouquet of flowers given in the morning cancels another multi-day drinking binge.  A nice text message annuls weeks
of silence.  It may also be that there is nothing good any more, but we believe that if we try harder, the dream will come true.

Therapy Using the High Dream

Therapy can help you explore relationship high dreams and get closer to their realization.  In the process of building a satisfying life, it is often important to stand firmly and embrace our high dream.  If we fully recognize that we deserve good experiences, it is easier for us to consciously assess whether what we desire really happens in reality.

On this path we will probably meet beliefs that stand in opposition to our high dream: “There are no such sensitive men.”  “I’m too old.”  “The role of a woman is to sacrifice,” etc.

Memories of negative experiences from our first relationships with caretakers may come back.  The therapeutic process helps heal old wounds and build new, favorable mental, emotional and psychological patterns.

Embodying our own High Dream

At the same time, and sometimes surprisingly so, we discover many of these beautiful features that we attribute to others are parts of ourselves.  These areas are ones that have long demanded to come to our awareness.  In this way, we also become a fulfilled dream about ourselves.


By Agnieszka Olszewska–Kaczmarek, MA, MAPOF

Agnieszka Olszewska – Kaczmarek is a psychologist and psychotherapist.  She completed her master’s in Processwork at the Process Work Institute in 2020.  She lives in Poland and works in a psychiatric hospital for children and teenagers and at the Center For Women Rights and has a private practice.  Agnieszka is also a singer-songwriter, performing under her stage name Back To The Ocean.

Learn more about Agnieszka’s therapy practice:

And hear some of her music:

This article first appeared in Polish at  on 4/23/20.  This English version was edited by MaryJo Radosevich, MBA.

Photo Credit: Maria Orlova

Maid Servant in a Rich Man’s House; Processwork on Roles and Rank

by Kalpana Tanwar

Shri Ramakrishna (1836-1886) is one of India’s most revered saints.  Near Portland, OR, a shrine is dedicated to him and his followers in Scappoose, along with an ashram in SE Portland.  On NW 23rd Avenue, I saw a portrait of him in a meditation room.

As a young girl, I recall reading aloud to my father from “The Mission of Shri Ramakrishna”.  My father was a follower and this was his way of teaching me the precepts.  At the time, I didn’t care for the teachings.  Decades later, I’m reading the same book in a reading circle in Bengaluru.

One of Shri Ramakrishna’s instructions is: Live like a maid-servant in a rich man’s house.

In today’s world this statement brings up issues of rank – gender, class, economic, social, etc.  We can debate it from our current socially evolved lens ad nauseum and easily dismiss it as irrelevant.

Let’s examine this equation in terms of therapy.

Rank and Roles

Processwork tells us that rank is fluid and flexible, and that we are generally unconscious of our high rank, whilst frequently identifying with our low rank.  We take on roles unconsciously.  However, with awareness, we can pick up, drop, and even switch roles.

Many hard-working, successful people become extremely wealthy over the years.  Are they enjoying the good life?  Hardly.  They are caught in the trap of constant vigilance for competitors, always attempting to keep up peak performances.  So, they are constantly stressed out, anxious, and fearful.  They are not living the life of the rich man, in spite of being one in reality.  They are indentured to their business, maid servant to the call of the cash register.

If these individuals took ownership of their success, and then lived like maid servants, they could be truly happy.  But they are so far disconnected from their material reality and their emotional greed, they are trapped to live a life of fear and anxiety.  Their wealth becomes a heavy burden to carry; their success is a whip constantly lashing at their backs.

Role Switches Impact Lives

A mother is highly concerned about her two adolescent sons who are energetic, fearless, and adventurous.  In the role of the maid servant she would be there for them, provide food, shelter, and a clean, safe home.  She acknowledges that they are exploring their boundaries, getting to know and test themselves and the world they live in.  She goes on to carve an independent identity for herself beyond being just a mother.  The boys discover the ways of the world and become strong independent people living authentic lives.

If instead she chose to be the rich man – ever-vigilant, demanding, having unrealistic expectations of obedience and domesticity, it would cause this family undue trauma.

Being Practical in Relationship

An attractive, well qualified, employed young woman in her late 30s is desperately seeking her life partner.  She wants to start a family.  Few men can match up to her expectations.  Like a rich man, she has been shopping around.

If she saw herself as a maid servant, she would check out her options by prioritizing her needs, as would anyone who were seeking out terms of employment.  Does she have the required skills?  Is she willing to commit?  What does she expect in return?  When does duty end?  Are her skills aligned to the task at hand?

Few of us ever want to look at relationships with such practicality.  Being giddy headed, and swept off one’s feet is the desired norm in romantic relationships.  Its outcome is usually enormous loss, heartbreak, pain, loss of selfhood.

Using High Rank Congruently

An engineer working in a software company is being constantly dumped on by her male colleagues.  Her traditional Indian upbringing – to be obedient, docile, quiet, taking care of others and looking out for their preferences and needs – no longer serves her well in the corporate environment.  All was well when she was the maid servant in her father’s house.  As a manager, she needs to embrace the identity of the rich man.  She must now consciously connect to her high rank and take ownership of it.  Once she becomes conscious of her maid servant demeanor, she will be able to embrace the rich man within her, switch roles, and become an exemplary leader in the organisation.

Role Switches Impact Society

In the age of the pandemic, one of the biggest difficulties has been for the rich man to be the maid servant.  As an entitled society enjoying our freedoms and privileges, we resent being told what to do and how to do it.  The need to be a rich man is deeply engrained in us.  We fear that if the rich man goes away, we will be nothing.  The fear and uncertainty lead us to indulge in risky behavior.

If we were to feel less entitled, we wouldn’t mind being the maid servant now for the time being.  As a maid servant, we would carry in our hearts our very own real homes that we would one day return to and so we’d feel secure and complete even as we toed the line and followed new rules.

My Personal Rich Man and Maid

This saying is a truism in my own life.  In my 30s, I was the entitled rich woman with a great career, a picture-perfect family, economic security, and social status.  Halfway through my 40s when things began to unravel in my own life, I realized that I was being the maid-servant; much to my horror!  In my 50s, Process Work has taught me that I am both the rich man and the maid servant.  This means that I can choose to now enjoy my riches, knowing I must do my duty with due diligence as a maid servant.

Crossing the edge from rich man to maid servant or vice-versa is difficult.  When we cross it, understand that we are both the rich man and the maid servant simultaneously, it helps us to navigate life better.  Knowing which role to take on when, is the path to a better way of being.


By Kalpana Tanwar, MSW, Dipl. PW

Kalpana  has an MA in Medical and Psychiatric Social Work from Tata Institute of Social Sciences,  and has worked for 20 years in the field of qualitative market research in the 80s and 90s in Mumbai, India.

From 2002-10, she lived in Portland, Oregon, to pursue her MA and Diploma in Processwork.  In India, from 2010, she introduced and taught Process Oriented courses and workshops for nine years at the Srishti Institute of Design in Bengaluru, and has been in private practice working with individuals and families.

In her vlog, Navigate with Kalpana, she shares her wealth of experience and expertise as a psychotherapist, conflict facilitator, and educator.

Photo credit: Pixabay

Befriending Spiders: Corona and Unpredictable Fields

by Peter Mascher

When the school and kindergarten in our small village was closed on March 13th this year, the practical consequences of the Corona pandemic reached us as well.

I have to say that Heckenbeck, a village of 500 inhabitants has not experienced a single illness to date, so I am writing from a very privileged position, with only a partial knowledge of how much other people are actually affected, up to and including an existential and health threat.

The Fear Everywhere Feels Like War

The news affected me and even more impactful is the fear that was constantly felt everywhere, that is now arising anew with the approach of autumn.

The baker in the neighboring village spoke of a war situation and there were plenty of slogans of perseverance.  However, the “enemy” was hardly to be grasped and could only be felt when one was already infected.

It is like a completely unpredictable atmosphere, a field that reminded me of some documentaries of Nazi Germany.  When the Gestapo, the secret state police, knocked at the door, it was too late for escape.

Again, people today are manipulated with this fear of unpredictability, driven out of their inner balance and thereby fall into existential distress.

My Childhood Dream

This reminds me of my first recurring childhood dream.

It was short and clear: many spiders were running towards me approaching me from several directions.  I was very scared.

I woke up and called for my mother, who then calmed me down so I fell asleep again.

It wasn’t clear in my dream which of the spiders would possibly bite me, it seemed more like an extended threat, like a “web” from which I couldn’t escape.

In my inner work I connected this dream with my family environment at that time, which was characterized by tensions between my parents.  These tensions unconsciously transferred to me as a child and escalated in later years.  The role my mother took was also ambivalent; she reassured me, but she was also the source of much of the tension in our family.

The experience of an uncertain field around me seems to have accompanied me all my life and has now been revived in these Corona times.

Integrating the Spiders’ Powers

Over many years, with the help of wonderful Processwork therapists, I developed a positive relationship with the spiders and sufficiently integrated their strength and message.  There is a certain power in these animals and the ability to build webs and thus provide for themselves.  In some of my more lucid dreams I enjoy flying around like Spiderman.  This heroic cartoon figure and I make sure that dangerous figures are safely wrapped in nets.

I learned something about my task in this world, to create webs of support that are virtually invisible and nevertheless constantly available to us humans everywhere.

On the spiritual level these are blessings, or “stardust”; the subtle messages of the universe, which we often ignore during our daily activities and simply wipe away.

Is it possible that the corona virus wants to teach us to perceive more of the subtle signals and structures of our complex reality?

Would it be possible to encounter an unpredictable field so early that there is less powerlessness and fear?

The Sentient Message in the Virus

Now I remember the Big U; the possible path of love, as I think of Arnold Mindell’s words in the context of a second training seminar in Tokyo in 2004.

I go deep into a sentient practice.

Since the virus brings with it an engagement with sickness and death, I follow this energy and go into minimizing impulses and into the perception of subtle signals.

In my imagination, the virus penetrates me and changes something inside of me.

During this time my breath is also minimized and I move into stillness.

It is a journey into the deep essence of my being.

Just like the spiders from my childhood dream, the virus is no longer my enemy.

The message becomes clear: “Accept change and learn to trust your fine sensory perception; your sentient awareness.  It leads you to your wise inner place and at the same time far out into the universe.“

The fear of illness and death disappears in me.  I feel a deep connection to the processmind, a non-local intelligence that permeates all the processes of my life and constantly provides for change.

Does that help in the practical handling of the corona field?

Yes, I allow myself to be manipulated much less by the fears and beliefs of other people without ignoring the “consensus reality” of the actual events.  I also feel much more connected to the people who actually need help.

Relating to my Inner Child

My relationship to myself has also changed.

I asked myself, what part of me is actually having the experience, and what part of me is particularly evident in the inner work?

It is not the adult in me who is afraid of corona, but the child in me who is afraid of this unpredictable danger, as in my early spider dream.

My “inner child” remembers the uncertain situations in my childhood and now wants to be noticed and held.  I experience it as essential that my “adult me” from the closeness to the essence level offers my “inner child” a space of acceptance and a feeling of being well cared for.  It is my experience that my inner nurtured child helps me to better engage with the challenges and conflicts of life.

It is not only my adult identity that accepts the challenge, but the child within me appears as an inner dream figure and sets a process in motion that would otherwise have remained hidden and secondary in the background.

As soon as our early childhood roots experience healing in this way, our “tree of life” grows with new strength in a wonderful magic way.

“Children we love become adults who love.”  It is never too late for that!


By Peter Mascher, Dipl. PW

As a professional musician for over 30 years, Peter Mascher has had a lifelong affair with his beloved instrument, the viola.  During that time, his self-realization as a musician grew into a spiritual quest.

He is passionate about working with people and supporting them to contact their personal wisdom and essence states of consciousness.  His non-dual perspective of our world forms the core base of his training for conflict resolution, health and relationships.

He has his own practice in his home village, Heckenbeck/Germany working as a facilitator and innovative coach with clients and groups within the private and business sector.

His book, “Dreaming Rocks-Journeys on the Inner Mountain” will be released this fall.

You can read more about Peter and his work at,


Photo Credit: Egor Kamalev

Rhinos, Fires, and Pandemics

(This post was written before the murders of Ahmaud Arbery, Breonna Taylor and George Floyd, and the uprisings across the US. So it does not address the pandemic of police killing black people and institutionalized racial violence.)

by Lane Arye

It is a time of upheaval, uncertainty, financial collapse.  Of fear, sickness, death, grief.  Of isolation, self-protection, selfless service, slowing down, going inside.

While COVID-19 is decimating communities of color in the US, highlighting and amplifying systemic oppression, and so many people are losing their jobs, I have the huge privilege to live in a house with my healthy family, see clients on Zoom, and work on myself.  Unfairly, it’s a time of incredible growth for me.

Working on Worst Fears

I spent the first week of the pandemic welcoming and fully experiencing the fear in my body, letting it tremble until the shaking was a vibration resonating with the vibration of the universe.  Then I worked on my worst fantasies of being deathly ill with the virus, alone in a hospital room, my lungs filled with scars, unable to take a breath.  I took in the physical suffering, the terror.  I felt my aversion to it, fighting against reality.  I felt my fury, loneliness, self-pity, and entitlement.  “Why me?  I am too important to be having this experience!”  Then I let all of that die.  What remained was freedom.  Acceptance.  Equanimity.  An ecstatic joy.  Huge gratitude for this breath, this moment.

Flowing with the Current

This reminds me of a Taoist tale.  Confucius, on the edge of a turbulent river, sees an elderly man apparently fall in.  The master orders his disciples to rescue the man.  They find him standing downstream, unharmed.  When Confucius asks how he fought against the dangerous whirlpools, the man laughs.  “I didn’t fight.  I let the vortex take me to the bottom; then it pushed me back up.”  This ancient wisdom is at the core of Processwork.  Rather than resisting what is disturbing or scary, we follow it to the bottom.  When we flow with the river of process, our troubles become teachers, leading us toward something valuable and meaningful.

Triggered Childhood Trauma

Even with such deep experiences, I sometimes still get triggered into old trauma.  Much of my life has been ruled by fear.  Childhood taught me the world is not safe.  Those who should have taken care of me were themselves life threatening.  Lack of safety somehow got projected onto germs.  That guy just coughed into his hand.  He touched that doorknob.  Someone else is touching the doorknob, and now she’s coming toward me!  I’ve healed so much of that trauma, and yet it still lives in my body, waiting for a trigger.

Fire and Rhinos in my Dream

In the first weeks the coronavirus was spreading through California, I had a dream.  In the dream, I’m living in an old farmhouse.  I go outside and see my gate is open.  I’m angry that someone opened my gate.  I see a bunch of rhinoceroses standing in my front yard, and I know it will be impossible to move them.  I go back inside and a homeless man is in my kitchen, setting small fires all around the outside walls of my house.  I scream “what the f#@k are you doing?!” and I run to the kitchen to get water to put out the fires.  I can’t find a container to carry the water in.  I know I’ll never put the fires out, which by now have multiplied and grown.  I wake up in a panic.

Reflecting on it, I saw that the “me” in the dream (what Processwork calls my primary process, the part I identify with and that’s most known to me) was angry and scared.  It wanted to close the gate, get rid of rhinos, and put out fires.  My secondary process (the part that’s disturbing to me or definitely “not me”) included the rhinos, the open gate, the homeless man, and fires burning down the walls.  How could I possibly follow these disturbances?  I felt too shaky to even try.  I anyway couldn’t go further at the time.  It was time to buy food for my family, my first shopping trip in the time of Covid-19.

Grocery Shopping During Covid

The store was crowded.  I was nervous to touch the food, wondering if the virus was on it.  When someone came near me, I felt angry and scared, and quickly walked away.  I was hypervigilant, my body tense, my eyes scanning for danger.

Waiting in line to pay, the guy behind me kept coming too close.  My muscles tightened, ready to push him or run.  Then I remembered the rhinos.  My body immediately settled.  I was as huge as they were, as grounded and immovable, my thick skin impenetrable as armor.  In that moment I remembered the fires, and I let the fires burn down my walls.  Suddenly I looked around and saw people, who all looked scared.  I was filled with compassion for them.  They were no longer threats.  They were human beings like me, and I loved them.

I was reminded of a poem by Mizuta Masahide, a 17th century Japanese poet and samurai.

“My barn having burned down, I can now see the moon.”

From Trauma to Freedom

What happened there?  When I walked into that store, my old trauma was triggered, and the little scared boy was in the driver’s seat.  I was seeing the world through his hypervigilant eyes, feeling through his tense body.  Long gone was Lane the processworker, who meditated on his death, opening his lungs and his being to the virus.  My body in hyperarousal, I was in fight/flight mode, ready to yell at or run from the people coming too close to me.  Like in my dream, I wanted to close my gates, protect my property, not let in anything that could hurt me.  But gratefully, the rhino was inside my gates, in my body.  When I felt the rhino’s grounded invulnerability, the scared boy settled down.  I no longer needed walls to protect me and was happy to burn them down.  Then I could see the beauty all around me.  I was homeless, with nothing protecting me, nothing needing protection.  The river had pulled me to the bottom and lifted me back up, with treasure in my pockets.  My barn having burned down, I could see the moon.


By Lane Arye, Dipl. PW., Ph.D.

Lane Arye is a senior Processwork trainer and a founding faculty member of The Processwork Institute.  Whether teaching, working in private practice, facilitating community and organizational conflicts, he partners with people to help create more inner and outer freedom, inclusion and wholeness.  A process structure geek, Lane has a process oriented, neurobiologically informed way of framing and working with trauma reactions.  He researches whiteness, and leads groups for white folks about race, resilience and repair.  Lane lives near San Francisco with his wife and two teenagers, who help him grow his heart every day.

Learn more about Lane or contact him at:


Image credits

Fire: pixabay

Rhinos: pexels

Intervening in Racism; Key to Cultural Change

As Black America stands up and refuses to take any more government licensed brutality, joined by other people of color and white allies, all of us are called to assess our values and what we contribute to immanent cultural change.  Over the past four years, I have been pessimistic about the direction of that change.  Now, the abundant energy of the Black Lives Matter protests, fueled by the financial deprivation and confinement of the Covid crisis (which disproportionately hits African and Native Americans) gives me real hope.


Racial oppression, beginning with colonialism, genocide and slavery, and continuing with mass incarceration of people of color today, is an integral part of US and global culture.  It shares common roots with all the scourges of our world: misogyny and rape culture, homo-and-transphobia, capitalist greed and poverty, cultural genocide, ableism and environmental destruction.  It is far broader than the horrific murders of George Floyd, Breonna Taylor and so many others.  Everyday racism, from physical violence to microaggressions that white people don’t notice on systemic and personal levels, is a constant pressure on people of color.  It is a massive public health crisis.

Racism has been with us a long time.  It is taking, and will continue to take, a lot of work to uproot and change.  White people need to step up more, face our responsibility and work harder for that change.

Cultural Myths

C.G. Jung worked with individuals on lifelong patterns through the lens of a life-myth, symbolized in an early dream or memory.  In Processwork, we also apply this to groups, organizations and whole cultures.

Our cultural myths appear in the stories we tell.  Novels, movies and songs can be seen as our collective nighttime dreams, while the bigger tales; religious texts and origin stories are symbolic of our cultural trajectory.

Old Stories

In the oldest stories, humans are part of nature.  Other species have equal importance, and spirit is present and inseparable from the material world.  Native American nations of the southwest tell how Coyote creates the world.  In the northwest it is Raven, who also brings light.  In Indigenous Australian wisdom Dreamtime gives rise to our reality, co-created by animals, plants and rocks.  Nature is sacred, and humans are dependent on her.  Ancient Celtic stories, and old stories from African and Asian countries contain a similar profound reverence for all life.

The essence experience of wonder about existence, the awe and understanding that another being – whether flower or human – is as amazing as ourselves, is key.  When we live from this place, debasement and impersonal violence are not possible.

Myths That Disconnect Us

In contrast, the Judeo-Christian-Islamic story of Genesis places humans above nature and separates out spirit and wonder.  Many interpret Adam’s stewardship of other species as license or even a mandate to use, abuse and destroy.  Too often white people extend this to humans they see as different from themselves.

The elevation of white European style culture over nature and other peoples can also be understood from the many stories where a Christian figure destroys a wild beast.  These stories include Beowulf and Grendel, St George and the Dragon, and St Patrick expelling the snakes.

Until recently, science hasn’t given us a better alternative.  Our current materialism tells a sterile story of the big bang and a meaningless, chemical origin of life.  It’s a short step from this to nihilism and apathy.  Senseless consumerism and numbing to disaster and harm to others are not a necessary consequence of scientific materialism, but without dedication to humanist ethics, it is where many of us live.

New Return to Old Wisdom

It’s time for a new cultural myth, or return to old and indigenous ones.  There is room to reinterpret Genesis as God entrusting humans with responsibility to care for nature, not dominate her.  Christians can refocus on Christ’s actual core message; equality and love for all.

Quantum science and many psychologies are re-centering consciousness in our understanding of life.  Reflecting back wisdom present in Indian traditions for thousands of years, as well as indigenous knowledge the world over, new science tells us consciousness is the foundation of existence.

If we choose to live and relate from knowing all things are conscious, we will have a wondrous relationship to everything.  It will be much harder to cut off our innate sense of empathy, the curiosity and sense of connection that all children show.

We need to adopt global cultural myths that guide us to actively care what other people experience.

Practical Tools

On a more practical level, Processwork also gives us tools for understanding and working with the roles present in oppression.  These roles are similar whether on a systemic level, in a specific situation, or even within an individual.


The roles of oppression are victim, perpetrator and witness.  In systemic racism, those roles are inhabited by people of color, white supremacy groups including corrupt police and other agencies, and the public and political systems.  It is not enough that only people of color and some white people bear witness and understand racial oppression.  All white people need to shoulder our responsibility, be present and make change.

When the witness goes beyond observing and intervenes in the abuse, they change the whole story and shift us from the myth of disconnection into our essence of caring for all life.  They connect us to our new and ancient myths and create sustainable cultural change.

Role Transformation

As the witness tranforms into the intervener – and in the case of systemic oppression the public and political systems are by far the most powerful part – the oppression is halted.  The victim role can begin to transform to the thriver, and the perpetrator also has the opportunity to change.  If they decide to, the perpetrator can use their power for the common good instead of against it.  St. George, instead of slaying the dragon can choose to be a noble protector.

Inner Roles

These roles also live inside us as internalized oppression.  In her excellent TED talk, Zed Xaba describes working on internalized racial oppression.

White people who work to be allies also have racist parts inside us, as well as our own internal oppression, which comes out unconsciously and harms people of color.  We have to do our inner work too.

Inside the white supremacist, these roles also play themselves out.  It is traumatic to teach a child to hate other humans.  The adult that child becomes must continuously oppress their innate sensitivity to maintain that hate.

Change is Coming

In this moment, as I hear helicopters again over the protests in the city of Portland, our cultural witness role has stepped into the intervener against systemic racism.

Everyday people are flooding the streets of 430 US cities and many other cities worldwide in sustained response to the brutal murder of George Floyd.  Many city and local governments are responding to this call.  Our current federal government may not be able to hear, care or shift, but as described in the Chinese classic the I Ching, in times of change, what is too rigid will eventually break.


Take Action:

Please consider donating to Black Lives Matter, or to a local organization such as Don’t Shoot Portland

Support black owned businesses countrywide and local to Portland

Further Resources:

Join this online anti-racism training by Raggi Kotak, Challenging the Dynamics of Racism

Learn about racism as a public health crisis at Right to Health

Learn about internalized oppression from Zed Xaba

Reading and other resources, and other organizations to support can be found here, here and here



by Elva Redwood, MA, PW Dipl., Managing Editor

Elva Wolf Redwood is a Processwork Diplomate practicing with individuals, couples and organizations in Portland, Oregon, USA, and on-line.  They are a writer and a lover of dogs, fermented foods and knitting.  They repeatedly commit to intervening in oppression of all kinds, wherever they find it, and to work on climate justice.  They are drawn particularly to work with artists, activists, culture changers and anyone addressing developmental trauma.

Pronouns: them/they/their

Engaging the Inner Critic; Toward a Fluid Inner Ecology

by Rhea Shapiro

All of us with an abuse or trauma background, especially in early childhood, live with the remnants of these parts of our lives in different ways.  A common result is an inner voice that is anything but kind or supportive.  This voice echoes the tyrant or “ism” that we lived with and endured with no power to stop them.  If we have survived into adulthood we have that tyrannical and critical voice inside us.  It doesn’t stop.  We have to work it.  We have to work against it and with it.

This is a mythic challenge represented by the “wrathful deity” of Tibetan Buddhism.  We can learn to interact, wrestle, kill, re-educate, change and finally even love this inner part of ourselves.  I recall Pogo, the comic strip character’s famous quip: “ I have met the enemy and it is me!” which is completely applicable here.

Hayagriva is a fierce emanation of Amitabha (infinite light) Buddha, from the Tibetan Buddhist tradition.

How do we notice, work with, and transform these voices, including the habits and repeating loops we develop?  After all, these critics usually have all the secondary powers our primary identities are searching for.

The process of creating a more fluid inner ecology takes time; working back and forth, up and down, in and out, repeating, forgetting, re-repeating and slowly our inner atmospheres can shift.

Noticing Comes First

For many, this voice actually hides in its everyday form.  We are so used to an inner climate of negativity that we don’t question it.  We are hypnotized by the normality in our inner world; not expecting to do well or to be liked or loved; actually expecting to fail or be rejected; never doing well enough to satisfy this voice.

Where once this voice might have kept us safe from an abusive adult that frightened or negated us – we learned not to speak out, disagree or rock the boat – now it is just this old familiar loop that no longer serves us.  It keeps us from actualizing our full potentials and enjoying a life that a human being is meant to live.

Pulling back our projections is also noticing.  A good rule of thumb (because we internalize oppression); if it is happening outside, it is also happening inside.

Creating Relationship: Wrestling
The inner critic usually operates in the inner auditory channel, through our often unconscious ideas and thoughts about ourselves.  Creating a new relationship with this inner role means engaging this voice and practicing inner relationship work.  This includes standing up, fighting with that critic and recruiting allies, real and imagined.  We use our creativity and all perceptual channels here:  movement, sound, language, art and feelings – both body and emotion – as we create a more fluid relationship with this spirit.

These critical voices are not used to being challenged and can be quite rigid and mean.  Up to this point, it has been top dog in an open field with little resistance.  Keep going.

The critic is an inner role that can shift.  With time and work, you can create a new relationship with it, and a more fluid and sustainable atmosphere inside yourself.  Remember, as a 4 year old once announced to me:  “I am the boss of myself!”

Going Deeper

After challenging – and challenging and challenging – the inner critic, we can begin to dialogue with it.  We find out what exactly it is saying, thinking and feeling.  Critics are often too general, and when really challenged they get to the edge of their known world.

Working at that edge to create more specificity brings change, and power can shift.   To do this one must learn to really enter the critic’s role and walk in their shoes.  This is phase three of Arnold Mindell’s Four Phases of Conflict.

We are working to embody the energy of the critic, not the Consensus Reality figure from our past.  We explore the characteristics of the critic as a path to that energy.

Re-educating the Critic

As we begin to allow ourselves to embody the outer aspects of the critic, – masks and theater are helpful here – we may get to know the stories and feelings behind its meanness and small mindedness.

Critics hold our suffering in a different way than our primary identities, which usually identify as victims of the abuse.  Inner critics have internalized the power of the abuser.

Just as the victim can practice fluidity and begin to more consciously use the power of the abuser, so can the inner critic shift, develop and change.  This fluidity needs to be imagined as a possibility.  Then, in fits and starts, it can be introduced into the inner relationship between the victim and critic.  This is a good example of a “Path Made by Walking”, which is also the title of a great introductory book about Processwork, by Julie Diamond and Lee Spark Jones (now Caroline Jones).

As it says in the I-Ching; Perseverance Furthers!

You will be rewarded as this critical inner figure slowly develops into a critical awareness that works with you, supporting you to process your life experiences.

Practicing with the Essence Level

This is the inner elder who uses Big Mind and Great Compassion – phase four of conflict – to create more spaciousness and friendliness inside.  Working with the essence level tunnels underneath the polarity created by the critic.  There you find its essence, and you can use that to work with the critic itself.

There can be relief from the critic’s meanness when you dance the energies in the victim/critic polarity, and move into your nature spot and out into a universe dance.  (See Arnold Mindell’s The Universe Dance.)

The World Channel

Work in the world helps to integrate our newfound powers, as we use our critical awareness to process world problems and energies.

We all have the power to shift and grow this inner figure and develop a more fluid inner ecology.  May the force be with you!  And may you realize this great journey to yourself.


By Rhea Shapiro, Dipl. PW

Rhea is a longtime processworker living in Portland, Oregon.  Processing is her life’s continual joy and challenge.  Rhea’s favorite quotes from Arny Mindell are; “Oh boy, we’re in a mess now!”  and;  “Each of us is a full-time group-process.”  These quotes remind her to  remember process when working with clients and herself.  They bring an overall engagement, patience, compassion and even a sense of humor when working with so much life experience.

contact Rhea

Image credit:  Sergey Noskov, Fine Art America

Corona Virus Dreaming – We’re All In The Same Boat

by Barbora Sedlakova

I have never felt so alive and consciously connected to people and mother earth as over the last few weeks.  Since the novel coronavirus attacked the world and stopped our typical way of being, I have seen a multitude of changes in my personal life and throughout the world.

At this time, we are all in the same boat.  We cannot fully protect ourselves against this powerful wave and we do not know where it is taking us.  It confronts us with our deepest selves.  It forces us to question all aspects of our lives and our future.  We are in the unknown.  Our everyday routines; the world as we know it, are no longer the same.  From a Processwork perspective, we perceive the coronavirus as a secondary process that manifests in the world channel.

Primary and Secondary Processes

In Processwork we distinguish our primary process (who we identify ourselves with as individuals, couples, groups, organizations) from our secondary process (outside of or less known to our identity).  Our secondary processes usually include unintentional and disturbing things in our lives such as illness, inner or outer conflict, or the current pandemic.


Processwork, also focuses on the constantly changing flow of information through six channels.  Four of these are simple sensory channels: visual, auditory, proprioceptive, and movement.  The other two are composite: relationship and world.  The coronavirus affects the entire world through the world channel.  It also manifests in proprioception, as body symptoms, as well as our individual responses to danger, such as anxiety, paralysis, grief, action and humor.

For example, over the last few weeks I have woken up with anxiety almost every morning.  The world channel affects me and impacts me through proprioception, despite my consensus reality knowledge that I’m safe and healthy.

Levels of Reality

On the consensus reality level, things appear concrete and we more-or-less agree on them.  For example, the basic facts of the current pandemic.  Another level of reality is called dreamland.  It includes roles, polarities, symptom makers, and dream-figures (similar to Jungian archetypes) that we all share.  Yet dreamland emerges though unique experiences for each one of us.  Even deeper there is a third level of reality: the essence level.  This is the unity from where everything emerges.  It is the space-time where we don’t distinguish between me and you, where we feel connected to something bigger that goes beyond ourselves.

Facilitating Inner Relationships

In Processwork we facilitate the relationship between the more known and lesser known parts of ourselves.  With this in mind, I ask myself what I should do with my anxiety?  The feeling is so strong, it’s not easy to ignore.  Rather than trying to marginalize it, like we do with many secondary processes, I listen to it carefully.  It helps me to act, to protect myself and others, to take my responsibility in the world seriously.  The anxiety comes back later, but it feels different now.  I feel more fluid between what used to be my everyday-self and the anxious part of me.

Holding Contradictions

There are a variety of responses to this pandemic and each of us reacts differently.  Some of us have contradictory responses at the same time.  Recently, I have learned from Lane Arye about experiencing strong inner contradictions.  For example, feeling both fear and humor, life and death, working and not working, being in contact with others yet also isolated, paying attention to the news and being detached.  How can one be in between these polarities?  This is where a meta-position (an ability to perceive the situation objectively in its wholeness) is helpful.  When we experience such strong contradictions, taking a meta-position is akin to sailing in a boat while it is calm yet stormy.

Letting Go

Julie Diamond writes that what we are currently experiencing is also normal for the world.  Everything is always in a state of change.  For some, this comes in the form of wars, raging wildfires, and previous pandemic diseases.  For me personally, this is all new.  The current disruption is unprecedented in its impact on human lives, but many of our ancestors went through similar crises and worked hard to achieve something in their lives.  We must, however, also be prepared to let things go.

To let go… And let the earth move your body to allow something new to emerge, something we haven’t been in touch with yet.  This is something that I have been repeatedly learning from Arnold Mindell and other Processwork teachers.  To allow myself to go beyond my everyday-self and belief system and see what wants to emerge for me and for the world.

Innerwork Exercise

I would like to share a short exercise with you.  You might do it with a friend or by yourself.

(Inspired by Kate Jobe’s work on the Chernobyl disaster in 1986 and Max Schupbach‘s Black Swans – Black Rabbits seminar.)

  1. What is your biggest fear about the current crisis?  What part of yourself is disturbed by this fear?  What does the threatened part of yourself need?  How can you care for this part of yourself?
  2. Let yourself become a bit foggy, relaxed, and playful.  If the virus were a dream figure, what would it be?  What qualities does this figure have?  What is the essence of it?  Imagine you have just landed on a new planet in a universe where everyone has this quality.  What message would the beings from this planet relay to you and the world you come from?
  3. How could you integrate the experience from steps one and two into your everyday life?
  4. What is your greatest hope for the world?

The Pandemic is Also an Opportunity

We are all in the same boat now.  Really, we have always been in the same boat, but the corona virus reminds us of this.  Processwork allows us to dive deeper into the dreamland and essence of the virus and other disturbances and find something positive and useful there.  My biggest hope for the world now is that we can take this crisis as an opportunity to learn and open ourselves up to something new as individuals, communities, and humanity.


By Barbora “Bara” Sedlakova, M.A., M.Ed

Bara holds MAs in both Psychology and Special Education.  She is a facilitator, dancer, researcher, and lover of nature and adventure.  She is a phase two Processwork diploma student at IPOP in Prague, Czech Republic, a PhD student of Clinical Psychology at Palacky University in Olomouc, and currently completing a long-term internship at the Process Work Institute in Portland.  She is constantly developing her skills in the fields of mental health, body symptoms, crisis intervention, and dance.  She appreciates a diversity of challenging life situations and is passionate about finding different ways to bring awareness on both individual and collective levels.

Pronouns: she/her

Image credit:

I would like to thank Elva Redwood, Cathy Bernatt, and Jolene Lloyd for their ideas and help with editing in the English language.

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