InternationalAssociation ofCounselingHypnotherapistswww.hypnotherapyassociation.org

inside:

Irene ReeseFeatured IACH member 2

The Skills of Love-Stephen Gilliganby Pamela Gawler-Wright 5

Intuition and Integrationby Sandi Loytomaki 9

What’s On 11

Reviews 12

Editor’s Note 13

Members Section(IACH members only)

Membership 14

Member Resources 15

Standards & Ethics 15

Finances 16

Sandi Loytomaki exploressecond sight on page 5

the script

Welcome

president’s letterSHELDON BILSKER

On May 26th the IACH will be 1year old and we should have 50members. We have 47 currentmembers at the time of this writing.

When I first had the idea of forminga new association I had concernsabout whether I really wanted to takesomething like this on and evenwhether it would actually happen.However, during the last few yearsof a 22 year span as a Director ofanother association, I felt that muchof what I wanted to accomplish wasnot going to happen in that context.It was time to create something newand I began to phone and e-mailpeople sharing with them the visionI had of this new association andasking for feedback.

It didn’t take very long to realize thatI was not alone. The more people Italked to the more positive responseI received and after a number ofbrainstorming meetings, monotonousamounts of paperwork and a great

deal of legwork we were incorporatedon May 26th, 2004.

Without that initial informal groupand their unpaid effort the IACHwould not have become a reality. Iwould like to thank the followingmembers of that group: MelodyTurner, Jamie Billingham, TheresaDupuis, Danielle Smyth, MoiraCampbell, Elaine Hopkins andMumtaz Mihta.

The Executive of the IACH thanksall of our members, new and old fortheir support and in many cases forvolunteering their time as directorsor in supporting the work of ourvarious committees.

I would also like to thank thefollowing members of the executive:Byron Miki who as MembershipDirector also produces our

She

ldon

Bils

ker

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the script Spring 2005

Describe your training, experienceand qualifications.

In 1988 I took a course inHerbal/Nutritional Symptomology &Iridology and completed trainingsessions on Issues of Child SexualAbuse, Police and Court Procedure,Peer counselling and Facilitation. In1997, I completed certificates forHerbal Consultant through Nature’sWay Herbal Health Institute andHerbalist from the Alpine HerbalCentre. I am also certified in Touchfor Health, Therapeutic Touch, Reiki,and Shiatsu. In 2000, I startedtraining in Counselling/Hypnotherapywith the Orca Institute and throughthis have also taken Joe Solanto’sPTSD workshops; I’ve takennumerous other workshops includinga couple facilitated by ElaineHopkins. I worked with the mentallyhandicapped in Maple Ridge, 100mile House, and Sardis.

How would you describe the workthat you do?

I aim to act as a catalyst or bridge byfacilitating and guiding the clienttoward his/her own empowerment tofinding their inner wisdom and thehealer. My hope is that they are able

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A peek into the mindand practice of...

Irene ReeseQuestions by MOIRA CAMPBELL

to realize that we are all truly ourown healers, that we can and shouldtrust our intuition and abilities andthat we are all connected to TheUniversal Source/higher self, inaccordance to each individual’sbeliefs. I incorporate whateveradditional healing modalities areagreed upon by the client and myself,and are relevant to their issue.

How much do you charge?

$50.00 per session, even if it goesover an hour or other modalities ofhealing are incorporated into thathealing session.

Describe your work space.

I work out of our home; Right now,we are re-arranging rooms so, mywork space is somewhat chaotic.Since we live a fair ways out of town,I often go to the client’s home to workwith them. Some prefer this, as theyfeel more at ease in the comfort oftheir familiar surroundings. Othershave told me that they find the drivetherapeutic, and the atmosphere atour place a healing part of the process.

Tell us about your greatestchallenge as a counselinghypnotherapist.

Lack of confidence. I have lingeringfears that the client won’t feel thatany strides have been made, that theywill be unhappy with the outcome ofthe session, not feeling that they havebeen benefited, that my mind will goblank and I won’t be able to think upa scenario to fit their issue, or that Iwill forget something crucial,worrying, stressing, replaying thesession over in my mind.

…and your greatestaccomplishment.

Doing this work despite my lack ofconfidence, thereby over-comingsome of my own issues. Trustingthat all will work out in the right

certificates, membership cards etc,Jim Vieth and Mahmud Nestman fortheir time and energy in serving onthe IACH Board.

Moira Campbell has been producingour newsletter since our inception.Due to personal circunstances shecan no longer continue in thatcapacity. It is my view that this isone of the best newsletters I haveseen. This association thanks her forher talent and dedication. She haslaid the groundwork for anothermember to continue the high standardshe has set.

As we move into our second year weare beginning to have a solidfoundation and can start to consideroptions which were not available tous before such as holding events thatwould be of benefit to our members.We will also be working on twoprojects; providing advertising at nocost to any Resident or above memberon our web site and creating an onlinelibrary of pre-researched links. Pleasefeel free to offer your suggestions.

Last but not least it will soon be timeto pay your yearly dues. Invoices willbe sent out shortly. The money wereceive from dues are essential tokeep this association running andprogressing. When we began asurprising number of members notonly paid their dues but generouslydonated much needed money forstart-up costs. Please make it apriority this year to pay your dues ontime and help to build even more onwhat we have accomplished so far.

Contact Sheldon Bilsker atpresident@hypnotherapyassociation.org

president’s letter continued

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‘order of things’ and in the way thatwill best benefit all who areinvolved. Trusting my intuition,knowing that it always serves mewell when I let go and ‘just allow’.

Having someone say after a session,“That was interesting and veryrelaxing, but I wasn’t actuallyhypnotized and I don’t think the goalwas accomplished.” Only to phonea few days later to tell me that, “Ohmy God, it actually worked!” Whensomeone says that they don’t believethat it worked for them, I now leavethem with the thought or suggestionthat they may notice things over thenext little while, and generally theydo.

The knowledge, after a session, thatsomething greater was at work,helping and guiding us through theprocess and that I/we have tappedinto the realm of spirit/energy/higherconsciousness; these times makeme feel like I have accomplishedsomething great.

What are your spiritual orreligious beliefs? How do theyimpact upon your work?

I am not religious at all, especiallyin the ‘organized religious’ way, butI have respect for the beliefs of othersand an interest in what all religionshave to teach and offer us. I amespecially interested in the truthsshared by many of the greatreligions. I’m more spiritual thanreligious. My belief is that we areall spiritual beings and I like to feeltapped into the infinite energy/Godthat surrounds us and all things, andis within us. I am careful in myapproach with clients andconsiderate of their beliefs and tryto work with them from whateverreligious belief system they arecomfortable with. I feel that we tendto meet each other on an energetic

level and that we have a sense as towhere a person’s heart lies. This, Ibelieve, can often help overcomemany barriers or differencesin belief systems.

How have you evolved spirituallyand mentally since becoming acounseling hypnotherapist?

I have always been spiritual and thisis part of what attracted me to takingthe counselling/hypnotherapycourse.

Some very interesting phenomenahappened for myself and others,which I attribute to the hypnotherapyprocess and to the combination ofpeople involved. In one instance,we had an uneven number of peoplein class. I became the observerfor the client and therapist,taking notes so that I couldcomment on the session. Idecided to try to follow alongwith the therapist and see howI felt and if it worked for meeven though not directed atme. I was actually seeing,what felt to me, to be what theclient was seeing in his mind. Iwrote down what I observed andhanded it to the therapist before theclient said anything about hisexperience. She read it to herself asthe client began to tell what hisexperience had been during hissession, it was word for word whatI had written. This was a powerfulspiritual leap for me in trusting inwhat I see and in my intuition.

What book, if any, do you findmost useful in your practice?

I am embarrassed to admit that Ihave tons of books, lots onhypnotherapy, but have not had thetime to read. I keep buying themthough, and am hoping to absorb theinformation through osmosis. I haveused ideas from ‘HypnotherapyScripts’ by Ronald A. Havens &Catherine Waters. I incorporatedthe story of ‘Protective Ants’ into

Irene Reese continued a session that was very powerful for aclient with cancer. ‘My Voice Will GoWith You – The Teaching Tales ofMilton Erickson, with which I got agood response using the story ‘Cacti’in a group setting for issues relating toalcohol. I also like Bernie Siegel’s,‘Peace, Love and Healing’ which haswell articulated ideas that can beincorporated as suggestions. I haveused ideas from ‘You Can Heal YourLife’, by Louise Hay. Ted Andrews’s‘Animal Speak’ and ‘Animal Wise’are often helpful when people getimagery around nature and animals.These books have great insights to themeanings of the images, which usuallycarry messages that make sense to theclient.

If you had to pick a favourite, whatcounseling hypnotherapy techniquewould you choose, and why?

My favourite technique is to go downa country path or through the woodsthen into a meadow or clearing, leavingthe colours, sounds, textures andimagery open to the client’simagination. I will often usesuggestions, stories or metaphors atthis point, pertaining to the clientsissue, then give them the opportunityto step into a healing waterfall that iscleansing/clearing/relaxing andenergizing/washing away any residualstresses or worries. Before comingback, I allow for time to notice anyideas/revelations/messengers/images/gifts that are here and suggest thatthey can bring these with them andreturn to this place of healing andknowledge, that is safe and uniquely

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When someone says that theydon’t believe that it worked forthem, I now leave them with thethought or suggestion that theymay notice things over the nextlittle while, and generally theydo.

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their own, at any time that they choseto.

What would you like to see changein the field of counselinghypnotherapy?

Hypnosis has gotten a bad rap frommovies and stage shows that portraymad hypnotists taking control oversomeone’s mind and making them dobizarre things. It is important forpeople to learn the facts and I believethat this mode of healing is makingstrides at this time. There have beenmany articles in popular magazineslately that are written about thepositive effects that hypnosis can haveon one’s life. I think that moreeducation of the general public isneeded about the myths and benefitsof hypnosis.

Who is your hero(ine)/mentor/guruand why?

Oh dear, Who isn’t? Honestly, I haveso many. There are the famous onesthat movies are made of and booksare written about (Mother Teresa,Gandhi, Rick Hanson, Terry Foxetc…) and the everyday people thatare equally full of insight, inspiration,wisdom, kindness and determinationto fight against all odds. Many peopleinspire me every day.

How do you unwind/rebalance?

We live on acreage out in the boonieswhere there are creeks, streams, ponds, trees and all kinds of wildlife. Thisis a very balancing environment forme. I like to go for walks out backwith the dogs, taking deep breaths,and taking in the beautiful naturalsights and smells. I like to sit by astream and let it carry my thoughts.It is meditative. I also bike, exercise,drink a steaming cup of tea, docrosswords (not too hard or they’rejust frustrating) or word searches andyard work.

What did you dream last night andwhat did it mean to you?

I don’t remember last night’s dreamand the night before is a jumbledmess. But, lately when I meditate, Ifind myself in my healing waterfalland my arms fall off then my skinstarts to fall off in chunks and myentire physical body begins to fallapart. This was freaky the first timeit happened, but I stayed with it to seewhere it was going. It ends with meradiating a wonderful glowing energy,so bright that I can hardly look at it. I am experiencing this at the sametime that I am watching it. My ‘fleshand bone’ me stands looking at the‘spirit’ me in shock and thenamazement. Then I come back to thisreality.

I believe that this is good. The oldphysical attachments are falling awayleaving the spirit in all its genuineness,beauty and brilliance. Free and voidof the human drama, pain, baggageand other things we cling to in thephysical. It is like both a preview ofwhat we are and what we can aspireto become and a reminder to let goof my self-limiting ways. It’s a signof personal change and growth.

What place in time and space ismost special to you?

The same meadow and waterfall asdescribed above. I have had manymagical experiences here. Thebenefits to my physical and emotionalhealth and to my spiritual evolutionhave been tremendous. I amcomfortable here and when I introduceclients to their own healing place, Ican do so with confidence and beliefin its value.

What is your greatest hope?

That I do this work with confidence,have the ability to be creative anddynamic, able and capable to tap intomy intuition and knowledge as neededto guide and facilitate, and be flexibleenough to change my approach withthe needs of my clients and wise

enough to know what tools to use andwhen. To be a catalyst in the client’shealing and to learn and grow in myown awareness and healing as well.I aspire to be shaman minded and abetter person in every way, hoping tomake a positive difference in theworld and with all those with whomI cross paths.

…your greatest fear?

The opposite of above. Not beingable to tap into what I need, when Ineed it; being disconnected fromenergy/Spirit/that great source ofUniversal Good.

Is there anything I haven’t askedabout that you’d like to share?

Pass

Irene Reese can be contacted at 250-679-8757or email t.ireese@telus.net.

Irene Reese continued

Our commitment is to createan international organizationof professionalhypnotherapists and thoseinterested in this healingmodality, to continue toincrease public awareness,acceptance and support in thetherapeutic and ethical use ofhypnotherapy througheducation and promotion.

InternationalAssociation ofCounselingHypnotherapists

missionstatement

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Stephen Gilligan

the skills of loveBy PAMELA GAWLER-WRIGHT

Stephen Gilligan is the world'sforemost modeller of MiltonErickson. A member of thathallowed circle of individuals whowere in the original Bandler/Grinderset at the UCSC, he soon departedfrom the pure structuralist approachof fledgling NLP to study with theman himself. Having received 5year's of free hospitality in Milton'shouse, he never paid a penny for thetuition he received in that legendarygarage in Phoenix. Milton Ericksonasked for just one thing in return -

"Pass on what you have learnedhere."

In January, Pamela Gawler-Wrightwas there when Stephen was doingjust that.

As you read this, I'd like to let youknow that I thought of you, whoeveryou are, as I sat in a warm, fragrantroom in an old farmhouse at the footof the Cumbrian mountains. Iwondered how reading this couldoffer you a drop of the soul's nectarthat I was drinking in at that moment.How to cup it into words and serveit with a good, belly-filling helpingof the practical experience thataccompanied it? I can only offeryour imagination an invitation.

Stephen Gilligan begins and endshis training days with poetryreadings from the likes of Rumi,David Whyte and Rilke. "Thelanguage of hypnosis is a poeticlanguage," he says. It weaves betwixtthe grammatical chains of thinkingand the sensory forms of physicalknowing. It can beholdcomplementary truths as existing atthe same time. It is born of ablending of perceptual energies thatcomes from the moment by moment

attendance to another's unique innerbeing, expressed through the fluentnon-verbal language of their somaticintelligence. It comes from acceptingeverything offered by another andgently entering into their systemwith love and wonder. As I listen tothese descriptions, Stephen's voiceseems to be resonating in my heart.It is a definite physical sensation. Ifeel my mind coming to rest as iffrom a long journey. It is the samefeeling I had the first time Iaccidentally found an obscure tapeof an American psychiatrist calledMilton Erickson. It feels like cominghome.

This is Georgina's house. When thehistory of systemic NLP is writtenin years to come, I believe this housewill be remembered and willacquire its own mildlylegendary status. For the lastten years Georgina Evers ofLong Close Farm, Keswick,has been opening her houseand her heart to small groupsof people to study with theneo-Ericksonian masters of thehypnotherapeutic arts. StephenGilligan, David Grove, Ernst Rossiand, by fascinating contrast, MichaelYapko, have offered manyresidential intensives here, to groupsof 18 or less people at a time.

From the moment Stephen beginsto speak something uncommon ishappening in the room. A charismathat requires no tricks but reachesout in humble warmth seems toinstantly draw us together in somefield of collective energy. I havewatched shamans and spiritualleaders do this, but this guy isquoting the Grateful Dead alongsideSam Keane, Bob Dylan and"Mission Impossible"! This easy,

irreverent charm is not just the resultof years of trying to be MiltonErickson (a quest that lead him toride round campus in a purplewheelchair) but the effect of a humanbeing reaching out from his authenticcentre.

Born to a Californian Irish/Italianfamily, Stephen learned abouthypnosis as a child, like many usingdissociative trance to cope, in hiscase with an alcoholic father and thesilent grief of a family who had lostthree babies. At the age of eight theboy had an early experience ofspontaneous "Trance Identification",letting his consciousness leap fromhis body into that of another,perceiving the infinite subjectivityof multi-framed reality. Back in hisown identity, the eight-year-old hadmade a decision. He wanted to givehis life to explore the eternal wonderof human experience - so he studiedpsychology.

At University California in SantaCruz, his proficiency and interest intrance work lead to much extracurricular research, including thework of Raikov, a Sovietpsychologist who had developed aprocedure that he called "ArtificialReincarnation" (1). Stephen proposedto John Grinder that he, Stephen, dothis process, identifying as MiltonErickson. Stephen is surprised bysome people's impression that it wasBandler and Grinder who selectedhim and trained him to be Ericksonfor their own testing of theirmodelling project. He is aware ofhow much was his own livingprocess and how much of his learning

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“The language of hypnosis is apoetic language. It weavesbetwixt the grammatical chainsof thinking and the sensoryforms of physical knowing.”

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came directly from Erickson. "Thatold man set my soul on fire and Ihave never been able to put it out -though I've tried many times."

Following doctorate studies and hisown psychotherapy practice, Stephenwrote several of the books that havebecome classics in the field (2). Aperiod of tremendous personalchallenge, including the death of hisfather, mobilised Stephen to realisethat the behaviour that had won himattention and respect, that ofmodelling his personality utterly onMilton, was in some way detrimentalto his own personal development.Years after Milton's death, Stephenwas browsing through a book thatMilton had given him and found aninscription in his handwriting: "Steve,Does it profit that after I depart Ishall linger on?” It felt like a letterhad been posted to him through time,"Which is just the kind of thing hewould do".

Stephen accepted finally that he hadto do more than merely copy Milton,but to dare to take what he hadlearned right into his own being andallow it to be spoken in his, Stephen's,own voice, from his own soul. Miltonhad never much liked people tryingto be him. His consistent messagewas to be what you are and be allthat you, and only you, can be.

So he began to rework himself andhis approach to EricksonianHypnotherapy and to develop hisown expression of psychotherapy,what he calls "Self-Relations". Thiswork has influenced many of the keyfigures in NLP, especially Stephen'sold UCSC pal, Robert Dilts, whocentralises the concept of personaland self-sponsorship (meaning "topledge solemnly"). Stephen's workhonours the original values ofErickson, Perls and Satir, in thatecology of process is prioritised overbrevity and uniformity of procedure.

None-the-less, Self-Relations canspark momentous breakthrough in amoment, as we on the courseexperienced. Although it may onlyinvolve one therapeutic intervention,its aim is to activate an ongoingprocess for the client, changing theirrelationship with themselves andoffering new conscious and hypnoticlife-skills.

Stephen explains that Self-Relationsencourages an end to what he calls"self violence". Violence against theself occurs when we label symptoms,behaviour or uncomfortable feelingsas "negative", "irrational","destructive" and when we offerattacks upon ourselves in demonisingthese aspects of ourselves, trying to"get rid of it" or make it "disappear".

In alignment with Erickson's coreprinciple and resultingpresuppositions, Self-Relationsregards symptoms as expressions ofvital healing process, and sees moreartful solutions than psychicamputation. The act of "acceptance"is not an analytical reconciliation toan inevitable dissatisfaction - but apsychic act, offering peaceful

the skills of love continued sponsorship to the isolated andbanished parts of ourselves, andother people.. If this seems akin toCore Transformation (4) or six-stepreframing, yes, the presuppositionsare similar and the approaches arehighly compatible. Both theseprocesses however concentrate ontranslating the somatic signals(feelings, behaviour, symptoms) intocognitively acceptable forms andvalues. Self-Relations works tocreate an energetic bond betweencognitive self and somatic self,bringing acceptance and sponsorshipto and from each to each.

The "fressen" energy (German; toeat like an animal) of theunstoppable, integrity of our natural,somatic self will take life and lovehowever it can get it. Sponsoringand nurturing this energy with ourhuman presence into "essen" energy(to eat like a person), liberates theseenergies into a relationship thatfosters "human, artful expressions"(5)This creates what Stephen callsthe Relational Self, which is "theexperience of both selvessimultaneously, without anidentification with either" (6). It isalso "a shared field with otherpersons, so that the deeper unitywith others may be sensed andrealised in many ways" (7). Thebasic sensitivities, tools and preceptsof Self-Relations are compatible toalmost any therapy model and, Ibelieve, a deep enhancement to thepractice of any therapist.

The principles and skills of Self-Relations are at once simple andcomplex, weaving many aspects ofhealing tradition into a multi-coloured whole, offering specificand general enhancements to aperson's relational skills,communications and choices.Stephen's latest book "The Courageto Love: Principles and Practices of

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Self-Relations Psychotherapy" (8) isboth a practical manual and a movingtestimony to what it is to be human.

One of Stephen's key learnings fromMilton was the difference in thehealing property of associated trancecompared to the escaping quality ofdissociated trance. Though vital aspart of a set of psychic choices andperceptual options, dissociation canbecome detrimental if this becomesa person's default response touncomfortable emotion. Miltonhimself always said that he learnedabout hypnosis at a time when hehad lost all capacity for speech ormovement, due to a savage attack ofpolio, that he miraculously survivedonly to be completely paralysed. Itwas through the process of re-embodying his consciousness thatthe young Milton honed hisextraordinarily receptive relationshipskills, his tangible connection withhis and other's somatic intelligenceand mastery of the poetic languageof the unconscious mind.

So, what if you are not Erickson andyou don't have the good fortune tocatch polio? The "EricksonianFunction" is born of skills and valuesand can be learned, says Stephen.Stephen describes hypnotherapy as"a performance art" because itrequires "a moment by momentchannelling of life force through thesenses, accepting all of one's ownand the other's human presence", andrespectfully engaging with it through

"the skills of love".

This is not "fast food" training.Bhuddist and Toaist concepts areinterwoven into the training, not as amere intellectual icing, but as tangible,nourishing practices, making the fruit,nuts and grains of the cake.

It is a relief to find a trainer inhypnotherapy who grounds the workin developing the body as refinedinstrument, demonstrating andcoaching the use of voice as adirecting of vibrational energy.Entering another's field requiresrespect and sensitive placing ofphysical and mental energy, withskills and flexibility that take practiceand experience. Holding anothersafely, "Not too tight, not too lose"is a dynamic, changing relationship,guided by kinaesthetic sensitivity. Adisciplined cultivation of "the terrible,pleasurable intensity" of refinedsensory channels is vital to be witnessto unconscious events andcommunications and to utilise themin a shared (between client andpractitioner and between conscious

and unconscious intelligence)redirection of energy.

The mastery of these skillsrests in the authentic,individual journey, ofpractitioner and client, toembrace all of our emotionaland psychic energy, balancingthem in a dynamic yet solidtriad of tenderness, fiercenessand playfulness. This enablesone to extend one's energy to

embrace another while remaining ina safe, centred and embodied state.

Milton taught Stephen that "not alltrances are created equal". Some arerestorative of the communicationbetween cognitive (conscious) andsomatic and intuitive (unconscious)intelligence. Other kinds of trancesmay be the very basis of problematicconditions, when the conscious mindloses rapport with the vital, non-linear,

the skills of love continued somatic multi-intelligences that canhold different truths simultaneouslyand thus open new possibilities thatthe conscious mind cannot makesense of yet. If separated from thecreative and healing state of paradox,the cognitive intelligence gets boxedinto "rational" either/or thinking. Itgets confused by othercomplementary truths, banishing thecommunications of the unconsciousmind ("symptoms") from the domainof what is considered to be usefuland good.

Stephen's mastery of the peacefulmartial art of Aikido (literally: theway of reconciling the energy ofdifferences or opposites) groundsthe work in physical discipline,training the body/mind to naturalflexibility in yin (accepting andholding energy) and yang(penetrative and redirecting energy).It is a very intimate experiencewithin the group, without driftinginto "touchy-feely hippyshit". Theopportunity to touch and embracethe physical and relational fieldsoffers a vital chance to explorethrough test and feedback theappropriateness of connection. Usinghuman presence responsibly tosponsor support and interactionwithin the individual's process, ratherthan to control or fix them, requiresa courage to love that comes froma place of grounding our own beinginto a safe sheathing of awareness.

Stephen asserts that operating as atherapist from the delusion of"objective", disassociated diagnosis,what NLPers would call "campingout in 3rd position", is unethical.Abuse can occur when a therapist,trainer or manager - self-identifiedas outside of the system (group orclient/practitioner) - protects theircognitive consciousness in modeland theory, from a rigidly dissociatedplace. From this position a person

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Stephen describes hypnotherapyas "a performance art" becauseit requires "a moment bymoment channelling of life forcethrough the senses, acceptingall of one's own and the other'shuman presence", andrespectfully engaging with itthrough "the skills of love".

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is separated from the emotionalresources and other somaticintelligences that are the riches ofthe highly sensitive feedbackmachine that is our mind/body.

It has at times reflected unfavourablyon NLP, and it frustrates many whoidentify as EricksonianPsychotherapists, that some peoplehave mistaken the surface structurelanguage patterns of Bandler andGrinder's "Milton Model" forEricksonian Hypnotherapy. Thisperception is a bit like believing thatputting on a grass skirt will teachyou all you need to know to be ahula dancer, or using trigonometryto dance a waltz.

On reading the subsequent booksBandler and Grinder wrote onErickson, Gregory Bateson, who hadmade the original introduction, saidhe regretted having done so (3).Bateson believed that Bandler andGrinder had studied his friendMilton's work from a Westernepistemology, of observer operatingon the system from outside. It hadbeen presented therefore as anexternal ego applying a bag of tricksonto a system (the client). Batesonobserved Milton's work instead asentering so thoroughly andreceptively into the client's system,that by the time he acted within it hewas not an ego separate from thesystem but actually woven into thewhole, part of its ecologicalcomplexity.

Thankfully for us in the NLPcommunity, the modelling of

Erickson did not end with Bandlerand Grinder. Modelling itself has beengreatly developed and refined beyondthe, then fashionable, confines ofstructuralism and the opaque labelsborn of a hybrid of various traditionaland radical schools of linguistics. Wehave so much to thank Robert Diltsand Judith DeLozier for, and thosewho have since contributed to thecultivation of excellence in modelling.Modelling is a natural humanbehaviour that, previous to NLP, waslargely instinctive and intuitive.Modern NLP has recognised thatcomplex systems have dynamic andmulti-levelled structures - andErickson was a complex system. Allthe more so because of the dynamicsystem within which he joined, with

each and every one of theunique individuals who werehis clients and trainees, eachone their own dynamic andmulti-levelled system.

I sympathise with Bandler andGrinder's task. Attempting totranscript my tapes ofStephen's workshop defies the

laws of punctuation and a voice thatbeat in my breast bone like a funkybass line is almost imperceivably softon recording. Yet to be there was tofeel like the listeners had become thebeat and cadence of a song that eachmember of the group had a sense wasbeing sung to them. Looking roundthe room of participants it is like aflashback to the shaky videos ofErickson's workshops. Each is in theirown trance, some eyes closed, someprized open, some with tears rollingdown their face and I don't think it'sbecause they are unhappy. Stephenloves to talk and he talks well. As welisten we are not passive, but ouractivity is internal, individual andmulti-layered.

Stephen offers cogent processes, self-monitoring tools and a wealth ofexercises to develop self and to offeras interventions, suitable for workwith individuals and couples. This is

the skills of love continued process-lead training, whereadherence to the course contentcomes secondary to the learningopportunities that come up throughthe issues presented by the group'sexploration of the material.Demonstrations of electrifyinghypnotic and healing intensity areoffered and demonstrate thatStephen's "Self-Relations" is morea process of activated principlesrather than a scripted procedure.Extra-curricular videos (for the reallykeen) help to highlight theindividualised response of eachclient and the flexibility required ofthe practitioner. For those who havea more procedural metaprogramme,a clear and comprehensive manualof processes is part of the packageand I have found this to be a useful,cognitive reminder and a valuableworkbook to continue myexploration.

A profound level of personal healingwork was promoted through thisworkshop and Stephen served as amodel in his tireless demonstrationof sponsoring the group membersthroughout the four days and nights.I feel rejuvenated with my work asa therapist, more deeply affirmed ofmy values and beliefs as ahypnotherapist andNLPsychotherapist, and pushedthrough to another level of refiningmy skills base. In the last couple ofweeks I've witnessed thebreakthroughs of several clientsusing Self-Relations. To see somepreviously very stuck individual'sbe able to quickly absorb the skillsof Stephen's processes into their ownindividualised method, with resultingbreakthrough outcomes, convincesme that this is learning that can andwill be passed on.

Reproduced with permission fromStephen Gilligan and PamelaGawler-Wright. To contact Pamela,email pam@beeleaf.com. For moreinformation visitwww.stephengilligan.com

... it frustrates many who identifyas Ericksonian Psychotherapists,that some people have mistakenthe surface structure languagepatterns of Bandler and Grinder's"Milton Model" for EricksonianHypnotherapy.

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Reflection

intuition and integrationBy SANDI LOYTOMAKI

Intuition is a skill that is availableto all people. It is an ability that isnot readily acknowledged inmainstream North American society.However, it is also an area wheremany people are turning to look foranswers. All one need do is toperuse the myriad of books availablein self-help or new age sections ofa bookstore to see the interest thatis developing in this area. It is also,now, not uncommon forcomplimentary medicinepractitioners to have intuition as oneof the skills they employ in theirservices.

In this time of great technologicaladvances and access to information,there is much information andmisinformation available to people.Historically, intuition has beendownplayed and disregarded inmainstream society. Thereforeintuition and related processes haveoften been shrouded in mystery orlack of understanding.

Intuition is a normal, natural process. It is a process that in some societies,for example, indigenous knowingsystems, is not referred to as such,but rather simply communicatingwith the world around you. In othersystems of thought, it is describedby other means such as: extrasensoryperception, enlightenment, touchingGod, inner knowing, knowingwithout using the mind, sensing,anomalous cognition, andclairsentience to name a few.

Intuition is often discussed as beingthe inner guide, or the inner languagethat helps us. This word derives fromthe latin word intuitio, meaning ‘alooking at’, which is the pastparticiple of intueri, meaning ‘tocontemplate’. It is said that intuition

will always guide us in our higherpurpose. It will sometimes be loudand clear for us, and at other timespiecemeal and foggy. It can comein fullness or arrive in little snippetsspread out over time.

Intuition can be experienced throughany of our senses, including our sixthsense. People may have theexperience of: a body felt sensation,a voice, an image, an emotionalsensation, a whisper on the wind, aknowing, a taste, a smell, a gutfeeling, or an instinct, to name afew. An individual’s experience ofintuition is as unique as theindividual themselves. In this way,intuition is an individual experience.

There are schools of thought whichwill teach you how to interpret theinformation you receive. Thisinterpretation or, development ofmeaning, is most effectivewhen it is personal, or rather,when it occurs in relation toindividual truth. As there aremany dimensions within anindividual, there are manydimensions to intuition aswell. Remembering thatindividuals are both material(physical) and non-material(energetic or spiritual), this broadensthe scope of these dimensions.

With so many dimensions andvariations, this is where the realmof intuition becomes intriguing forsome, and negating for others.As the experience of intuition isindividual, so to is the pursuit.Historically, apprenticeship trainingfostered the development of innerknowing, hand in hand with otherskills. In mainstream society, overthe last few hundred years, thisfostering of intuition was discounted.

We have then necessarily lost someof the skills, principles and ethicsthat were once in place. And yetmany people, unspoken, have usedintuitive abilities for their ownpurposes:

- The mother or father thatknows something is wrong with herchild when it is not physicallyobvious.

- The doctor who orders a teston a gut feeling.

- The business person whomakes that deal, when everyone isadvising not to, because his gut tellshim to.

- The person who walks intoa room and feels uncomfortable soleaves.

Although we do not necessarily talkdirectly about intuition, we often canfind ways in our life where we arealready using it. Bringing thisawareness to consciousunderstanding is often what trainingprograms or courses in intuition offer.

In this light, it is one thing to use ourintuitive abilities for our self, andanother to use our intuitive abilitiesfor another individual. How is itpossible with all of these variationsand dimensions that a person is ableto use their intuitive abilities to assistothers? This is a fine line, one thatsome people readily take on and onethat some people reluctantly take on.Knowing our self – how we receiveinformation, how we processinformation and how we interpret or

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Knowing our self – how wereceive information, how weprocess information and how weinterpret or put meaning to theinformation – will assist us intrusting, using and acting onwhat we receive.

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put meaning to the information – willassist us in trusting, using and actingon what we receive. Intuitioninvolves use of all of our faculties.When we are in service to others,using all of our faculties will oftenbe a natural development for us. Asthere are many dimensions to ourintuition, and many dimensions toan individual, when we use ourabilities with others, we areexponentially increasing thedimensions of our experiences.

Intuitive abilities will requirediscipline (regular practice andpersistence) in their development.This is a process which continuallydevelops. Intuition is not a stagnantpool of water rather it is like the fullcycle of flowing water. Therefore,how it is used and how it isexperienced within a setting ofserving others will also continuallychange and develop. Understandingthis can assist practitioners who havechosen to integrate intuition into theirservices.

Naturally from this development,and the historical development ofserving people, if we do not carryour intuitive abilities, as we wouldother abilities, with responsibility,respect and ethical conduct, we do adisservice to our self and others. Inthis way, a practitioner can focus onrelating information as it is received,without placing personal

interpretation upon it, therebyallowing all the dimensions ofintuition to be expressed as they needbe expressed. After relating theinformation, the person being servedcan be facilitated in developing theirown meaning. Attaching one’s ownmeaning to the experience will resultin a more power filled experience –an experience that has the potentialto touch all aspects of an individual’sbeing.

Listening (with all of our senses) isa fine art and a skill. It is this abilityto attend which can assist thepractitioner with both their ownintuition and applying their intuitiveabilities within a practice. The abilityto listen is rooted in awareness -awareness of where you are at anymoment in time and what you areexperiencing at that moment in time.Awareness is the recognition of whatmoves through your system and ofwhat is experienced.

In the beginning, this can be alaborious process, requiring one tofocus intently. Some find movementinto a relaxed state of beingadvantageous – creating theenvironment of open reception. It isin this altered state of consciousness,or non-ordinary awareness that wesimultaneously remove unwantedinformation, like the street trafficoutside an office, and amplify otherinformation, like the energies of ourclient.

Developing a routine for moving intoa non-ordinary state of awareness canassist this process. Examples are:lighting a candle, closing eyes,meditating, visualization andmovement. This routine or ritual mayrequire a fair amount of time in thebeginning, or occur outside of sessiontime, as preparation. As one practicesand repeats the ritual, the ability tomove into this state and heighten thereception of information, will becomeeasier and require less time.

Intuition and integration continued When the information received isfoggy or splintered, some find itvery useful to breathe (forcedrelaxation) and focus specifically onthat piece of information that isarising. It is this movement throughthe microcosm and macrocosm,changing focus and attention thatallows for the dance of informationto occur. When information arrivesin a brief moment of time, it isbeneficial to remember that time isirrelevant to intuitive abilities.Thereby, one may simply jump backon the timeline to retrieve the‘missed’ piece of information. Onceinformation has arisen, it is alwaysaccessible. Similarly, pushing forthe information or meaning ofinformation, may not yield results. Sometimes information arises withpauses in between. A push maynegate the reception of the next pieceof information. Again, breathingwhile maintaining contact with theclient’s energies, or pausing for amoment before doing anything canbe a valuable asset. Finding amentor, a person who has moreexperience in this process and inintegrating intuition into a serviceis also beneficial.

The extraction of meaning or theinterpretation of information maynot always occur immediately uponreceiving information. Doingnothing with the informationfollowing the receipt of it issometimes a very useful tool whichallows for synthesis and integrationto occur at a conscious level.Amplification of information canalso occur through journaling,drawing, collage creation and colorto name a few tools. Some people,those who live in their body, findgreat benefit from moving (walking,running, biking, dancing) andthinking of the information, in orderto develop meaning or insight.

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The experiences and tools you havedeveloped, which enhance yourintuitive abilities can be shared withthose you serve. In this manner youcan encourage your client to listento their inner resources. We canlearn much from the stories andexperiences of others. Remindingyour clients of the process ofdevelopment will assist them inaccepting and trusting their self andtheir intuitive abilities. Havingresources on hand to share, beingopen to answering questions, askingfurther questions and referring themon when you do not have the answersare all beneficial practices.

With intuitive information – it is onething to listen, another toacknowledge, a third to accept theinformation, and a final step to acton the information. Each step in thisprocess requires practice, persistence,and patience. When we can alsobring a sense of play to ourexperience, we can enhance ourlearning ability. Do you rememberlearning to tie your shoes or ride abike? And you may now haveforgotten all the hours and effort itrequired to accomplish these tasks,which are second nature. Enjoy yourexploration of intuition and theprocess of your intuitive abilitiesbecoming second nature!

Sandi Loytomaki is a mother of twochildren and founder of On the Windsof Change Healing Services inGuelph, Ontario. She operates aprivate practice and is a teacher,seminar leader and workshopfacilitator in a variety of areasrelated to health and wellness. Thisincludes and is not limited to areasof self awareness (body, mind, spiritand emotions), energy medicine,healing journeys, Shamanicexperience, drum making, intuitionand integrating modalities. She can

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be contacted atwochange@albedo.net or visit herwebsite at

www.onthewindsofchange.ca

Intuition and integration continued

Summer Courses

2-4, 6-812 - Basic HypnotherapyCertification Course (intensive).Calgary, AB. Basic CounselingHypnotherapy Certification inVancouver, Kelowna, Chase, Victoriaand Calgary.

Advanced HypnotherapyCertification Course will be availableat the end of June 2005.For moredetails contact Sheldon Bilsker, OrcaInstitute at 800 665 6722, emailinfo@orcainstitute.com or visitwww.orcainstitute.com

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Please submit events that you feelwould be interesting to IACHmembers. Inclusion is free and atthe discretion of the editor.newsletter@hypnotherapyassociation.org

For your calendar

what’s on

Parents can access information about complementary

therapies like HypnoBirthing at the Holistc Birth Fair

in life our self-image and beliefsystem were built by the negativeinteraction with significant others andtheir perceptions about us. Thesenegative experiences lead us todevelop an inner voice of inadequacyand non-acceptance, which becomesa self-fulfilling prophecy restrictingour ability to deal with reality. Whenwe treat ourselves in the samenegative way we were treated byothers, we perpetuate our negativeself-image and poor self-esteem. Asthe author relates, since this self-image is not part of our essence, wecan rebuild our self-perception inorder to improve self-esteem changingour self-dialogue and belief system.

Briggs states that most of our conductin life are a copy of the models wehad in the past, and to substitute oldbehaviors and attitudes for new betterones we must continuously exposeourselves to positive models whohave the qualities we want to improvein ourselves. We may start this changeprocess by imitating the behavior wewant to develop and it will eventuallybe interiorized. The author alsoaffirms that, in order to free ourselvesto function at our full potential, wemust throw away our social masksand fears of non-acceptance. Whenwe have unrealistic expectations aboutthe world outside and within us, wemove towards suffering andemotional pain. According to theauthor, the means to achieve a positiveself-image is to keep focused on ourstrengths rather than on what iswrong.

This book is important to all healers,because it helps us we to identify andimprove our own shortcomings andself-esteem issues in order to properlyguide the counseling process. In somelevel, we all face self-esteemproblems without even realizing it.Therefore, it is advisable that all ofus, counselors, revisit our own self-esteem issues, so we will be able tomaximize our own potential asprofessionals.

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Reviews

the bookshelf

Celebrate Your Self: EnhacingYour Own Self EsteemBy Dorothy Corkhill Briggs

Published byBroadway Books,2001ISBN 0-385-13105-4226 pages

Reviewed by Luciana W Lopes

According to the author, most ofwhat we believe about who we areis an illusion; a distortion of our realSelves. This distorted perception ofthe Self is the core of low self-esteem. “Your self-image is learned;your Real Self is a given.”

Although this is primarily a self-help book on self-esteem andtherefore not directly intended to bea guide for the counseling practice,its content definitely can bebeneficial to it.

Based on the Transactional Analysistheory, the author guides us throughidentifying the source of our lowself-esteem and recognizing thetriggers to a self-destructivebehavior. Briggs explains how early

PresidentSheldon Bilsker

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Directors

Director at LargeMelody Turner

InternationalAssociation ofCounselingHypnotherapists

executive

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As we draw near to the end of ourfirst year as an organization I amhumbled by the talent and knowlegeof our members. My favourite partof the newsletter is “A Peek Insidethe Life & Mind of...” and I’mgrateful for the honesty and courageof those members who have kindlyparticpated in this section.

What strikes me most is howdedicated we are as a profession topersonal and professionaldevelopment. I hope the scriptcontributes to this process.

Earlier this year I was lucky enoughto have the opportunity to attend aworkshop on intuition given by therenowned healer Sandio Loytomaki.I am delighted that Sandi hascontributed an article writtenespecially for the script ondeveloping intuoition and integratingit into your practice.

This is my third issue of the script,

editor’snote

and I am ready to pass theresponsibility of editing ourassociations’s newsletter on tosomeone new. Our AGM will beheld on June4, 2005 (2-5 pm), and anew editor will be elected then.

Thank you to everyone who hasworked so hard (unpaid!) to makethis copy of the script possible - ourcontributors and the newslettercommittee: Diane Auld, David Greigand Lee-Anne Wiseman.

I hope you enjoy this third issue of thescript.

Moira Campbell can be contacted at 250480 6729 or emailnewsletter@hypnotherapyassociation.org

Moi

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Advertisements must be sent withfull payment (cheques made payableto IACH) to Moira Campbell, 1306Grant Street, Victoria, V8R 1M3.Acceptable formats: hard copy or.tiff/.jpeg on cd or via email. Fullcopy and payment must be receivedtwo weeks prior to the copy deadline.(31 August 2005 for our Fall issue.)

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NoticeThe IACH reserves the right to refuseany advertisements that, in theiropinion, contravene their Code ofEthics, or are judged inappropriatefor any other reason.

Except where specifically indicated,the opinions expressed in the scriptare strictly those of the author's anddo not necessarily reflect the opinionsof the IACH, its officers, directors,for employees.

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Transporter to the otherworld,stenght to "bare up" under the strainof difficult circumstances. the night,the moon, mystery, and magic.Nightmares, a name which isderived from that of the femalehorse, were thought by the Celtsto be brought by a visiting horseGoddess such as Epona or Mare.

Symbolic meaning

Horse