International Journal for the Advancement of Counselling 20: 131–139, 1998.  1998 Kluwer Academic Publishers. Printed in the Netherlands.

The teaching well: Experience, education, and counselling CHRISTOPHER J. RYBAK & LORI A. RUSSELL-CHAPIN Bradley University, Peoria, IL, U.S.A.

Abstract. Wellness classes based on Eastern and Western philosophical concepts were offered to graduate level counselling students as a means of helping them to integrate and clarify their views on counselling. Through experiential activities, students learned to more fully activate inner creative resources for an enhanced sense of wholeness. The concepts and methods learned have practical application to counselling.

Counselling students are traditionally expected to learn an array of theoretical and treatment approach perspectives, but may struggle when it comes to selection, integration, and practice. The authors each designed one semester hour long classes focused on elements of wellness and wholeness to help graduate level counselling students with such struggles. One class was primarily focused on Western examples of wholeness, while the other class was primarily focused on Eastern model of wholeness, yet each course incorporated important concepts and techniques from both approaches. Both classes were experiential in design, so that students were free to discuss their own perspectives and to build personal meaning from the courses. This article describes the integration of concepts within both classes, but does not compare the two approaches. The process by which instructors draw on their own still-growing experiences, knowledge, and creativity to formulate stimulating course content can be considered “the teaching well.” As conceptualized by the authors, “the teaching well” is the deep reservoir of personal creativity from which human beings draw their insightful, original, and reconnective methods for everyday life including teaching, counselling, self-renewal, and healing. “The teaching well” includes a modeling process in which students learn to pass on to clients the concepts that they learn in class and in the teacher-student relationship. Ultimately, the students realize more fully that they are their own teachers, just as clients can eventually look to themselves for guidance (Bohart, 1996). “The teaching well” served as the basis for two classes designed by the authors to assist graduate counselling students to develop their understanding and conceptualization of wellness and wholeness. The model offered to one class was based primarily on Eastern concepts of wellness and wholeness from Buddhist, Taoist, and Hindu traditions as well as Western concepts. The model presented to the other class was primarily focused on Western concepts of

132 wellness. In both classes, students learned an integrated model of wholeness. The Eastern Model of Wellness flows from a basic attitude and attention to mindfulness or a purposeful and nonjudgmental attention (Kabat-Zinn, 1994). Such an attitude and attention serve as a model of health for inner and outer relationships, including the counsellors’ relationships with clients and the clients’ relationships with themselves. The Western Model of Wellness focuses on the degree of self-fulfillment in various dimensions.

Wellness East In comparing Western models of mental health with Tibetan Buddhist concepts, Goleman (1991) observed that Buddhism contains “perhaps the most sophisticated psychology” (p. 91) and that it “really overreaches and extends, in a very powerful way, our own notion of mental health” (p. 91). Goleman further remarked on the longevity of this tradition in that it dates back some two thousand years. The focus from this point of view is on the stream of mental states which occur from moment to moment. These states are differentiated and named. The states which are considered to be healthy are those which contribute to calmness, meditativeness, equilibrium, and the achievement of enlightenment. The states of mind which detract from these characteristics are considered to be unwholesome (Goleman, 1991). Examples of unhealthy states include delusion, clinging, ill will, conceit, indecisiveness, and perceptual distortions. Wholesome mental states are diametrically opposite to the unhealthy states and include certainty, detachment, compassion, energy, equanimity, conscientiousness, and nonviolence (Goleman, 1991). Practices that tend to promote the identified wholesome states are meditation and mindfulness. A key distinction for the Eastern model of wellness is the process focus as compared to the content focus of most Western models (Goleman, 1991). Brazier (1995) described the buddhata, or buddha nature, which exists in everyone. Buddhata contains a self-transcending ability to arise above a personal ego which inevitably includes a host of deflated or inflated factors which unnecessarily limit one and creates suffering. Accessing the buddhata allows one to achieve a more spontaneous and harmonious relationship with life.

An Eastern model of wellness The Eastern model of wellness presented to one class was a mandala of the Six Realms of Existence from the Tibetan Buddhist tradition, also described The Wheel of Life Mandala. The Six Realms of Existence represent significant areas of life in which growth may on one hand be stifled, or on the other hand psychologically integrated for continued personal growth. The word

133 “mandala” is derived from the Sanskrit word for “circle” and “center” (Arguelles & Arguelles, 1972) and will be discussed in more detail. The realms are: the Human Realm, the Animal Realm, the God Realm, the Hell Realm, the Realm of the Jealous Gods, and the Realm of the Hungry Ghosts (Epstein, 1995; Trungpa, 1976). The Human Realm is concerned with the incessant search for identity, frequently narcissistic and occasionally transcendent. When caught by this realm, one tends to exhibit a passionate, intellectual grasping for objects from which one feels separated. Fear of one’s own insubstantiality or insignificance underlies this realm. The Animal Realm has to do with the instinctive biological drives for gratification through food and sexual activity. Excess in this realm is typified by stupidity. One operates in a perpetual loop on the basis of self-justification in which the basis for one’s motivation is projected onto others. The Animal Realm becomes problematic to the extent that it is not fully integrated with the personality. In the God Realm, peak experiences serve to dissolve boundaries which separate humans from the fullness of experience, but oftentimes the quest for these peak experiences can serve to create and harden such boundaries. Excess in the God Realm can lead to a trance-like state of existence. The Hell Realm is associated with humans being consumed by unwanted feelings such as anger or fear. The more the individual resists acknowledging and fully experiencing such feelings, the tighter they remain locked into those feelings. A typical reaction to acting from the Hell Realm is exhibiting an aggressive hatred once those feelings are released. The Realm of the Jealous Gods is concerned with the will to overcome obstacles in one’s path, but frequently missing entirely the inner and ultimate obstacle of one’s own unawareness. Paranoia based on the outward projection of all obstacles exemplifies being engulfed in this realm. The Realm of the Hungry Ghosts is an intense attachment to the past based on the self-created fantasy of obtaining an absolute sense of relief from the pain of the distant past by the impossible but complete annihilation of the past events or situations which contributed to the pain. This realm is represented by low self-esteem associated with a desperate longing.

A Western model of wellness The Western model of wellness presented six wellness dimensions as defined by Hettler (1980). Each dimension was explored: physical, emotional, intellectual, social, occupational and spiritual. Wellness from a Western model, was defined as a “conscious and deliberate approach to an advanced state of physical, psychological and spiritual health” (Ardell, 1984, p. 5). It has often been difficult to operationalize wellness goals. Many types of objective measurements were discovered ranging from short brochure-like

134 checklists to extensive computerized questionnaires (Leafgren, 1986). In this case students were asked to define clearly their individual wellness goals. To do this, each student self-administered the brief, self-scored Lifestyle Assessment Survey (Chapin, 1988) to provide a quantitative, behavioral baseline assessment of personal wellness goals. The Lifestyle Assessment Survey (LAS) yielded seven scores; a total or overall wellness score and six subscale scores. The subscales were physical health, emotional well-being, intellectual enrichment, life work satisfaction, social effectiveness and spiritual awareness. According to Chapin, Russell-Chapin and Lauterbach (1995), the subscale definitions were as follows: Physical Health

Practicing healthy exercise, diet, personal care, relaxation, and sleep habits. Avoidance of harmful substances and high risk behavior. Emotional Well-being Maintaining a healthy self-concept, communication skills, problem solving ability, sexuality, and a positive attitude toward life. Intellectual Enrichment Enhancing the mind in areas of science, culture, creativity, and current events. Self-enrichment change found in informal education. Life Work Satisfaction Feeling a sense of interest, value, achievement, or positive feedback from life activities in education, work, home, retirement, or volunteer efforts. Social Effectiveness Achieving successful adaptations, involvement, and sensitivity in intimate and nonintimate interpersonal relationships. Commitment and respect for community and physical environment. Spiritual Awareness Exploring, discovering and expressing a sense of meaning and purpose in life. Seeking out sources of inspiration and acting within a personal or group ethical code.

Once LAS scores were calculated, students were asked to develop corresponding behavioral and measurable goals for each wellness component. The survey was readministered at the end of the course to see if respondent understanding and awareness could reflect a change in lifestyle behaviors. While this data is more anecdotal than a controlled research experiment, all students showed an increase in overall wellness scores. Many students stated that just acknowledging and committing to a cognitive wellness attitude motivated them to changes. Others suggested that a consistent daily or weekly class on wellness assisted them in focusing and remembering about a wellness lifestyle approach.

Application to counsellor education While there are several metatheoretical approaches to organizing theoretical perspectives on human behavior, Epstein (1995) identified the use of the “Wheel of Life Mandala” as a unifying conceptual tool for organizing various Western theories of counselling. First of all, Freud’s views which focused on unconscious and overpowering biologically-based drives were associated with

135 the Animal Realm and the Realm of the Hungry Ghosts. Self-psychology focused on the Human Realm by looking at the early formation of human relationships and the implications of those established patterns or later relationships. The Realm of the Jealous Gods were considered through the work of ego psychologists, cognitive psychologists, and behaviorists who looked at the formation and possible release from self-established inner obstacles. The work of Melanie Klein (1957) focused on the experience of the anxieties and aggressive tendencies during childhood dealt extensively within the Hell Realm. Finally, the God Realm was the venue of humanistic psychology which examined the ideal and the transcendent aspects of human beings. Taken individually, Western theories do not consider and treat all six realms of human existence as outlined in the Wheel of Life Mandala, but tend to be fragmentary in this respect (Epstein, 1995). Western models which integrate wellness and wholeness can overcome this limitation. Buddhism as well as other Eastern philosophies offer a comprehensive understanding of the whole person as well as possibilities for treatment of core human difficulties such as narcissism (Epstein, 1995; Goleman, 1991). However, teaching students both philosophical perspectives offers wellness strategies which seem to be complementary, allow for personal choices, and build on students existing knowledge.

Mindfulness and meditation Concepts such as mindfulness and meditation are considered to be central to wellness. Kabat-Zinn (1994) described the Buddhist view that ordinary everyday conscious states in which mindfulness is lacking are very restrictive to individuals’ awareness of the present moment. From this perspective, he wrote that “mindfulness means paying attention in a particular way: on purpose, in the present moment, and nonjudgmentally” (p. 4). The mindful eating of raisins (Kabat-Zinn, 1991) was a meditation used during one class. Through this exercise, students learned to slow down their activities in order to truly focus on the primary experience and multiple sensations of eating. The closest meaning for “meditation” from the perspective of Eastern languages would be something akin to “mental development” (Epstein, 1995). Meditation can be defined from the Buddhist perspective as a detached awareness of the ebb and flow of thoughts, emotions, and bodily feelings which cross one’s mind (Kabat-Zinn, 1994). Students were encouraged to experiment with promoting their level of awareness through such means as sitting meditation, lying meditation, and even walking meditation as well as guided imagery exercises.

136 Teaching well strategies Two classes were designed to introduce students to an integrated model of wellness and wholeness centered on practices of mindfulness, meditation and cognitive reframing. A variety of experiential classroom activities focused on these practices, drawing on the learning concept of praxis (Russell-Chapin, Rybak & Copilevitz, 1996; Saul, 1990) or reflection-on-action. Each class session was based on a praxis of an experiential activity followed by reflection and discussion. The participative environment offered students the opportunity not only to practice and test out their own responses to guided activities, but then to process the experience and personal meaning derived from those experiences to deepen individual understanding. Participative exercises used in the wellness training included mindful eating, guided imagery, mandala drawing, body scan meditation, and meditation to the ringing sound of a Tibetan “singing bowl,” and a wellness survey. Students completed and presented individualized projects to illustrate their personal understanding of wellness and wholeness. Students presented mandala drawings, wrote and read poems, wrote allegories, and provided instruction concerning special approaches to healing such as aromatherapy and body scan meditation. Several of the course projects are discussed below. Mandalas Mandalas are sacred circles that represent healing, especially Self-realization through reunification with the transcendent qualities of oneself. The creation of mandalas in itself can be curative in that previously fragmented portions of the personality are reintegrated in ways which express newfound unity and intuitive insight (Cornell, 1994). To initiate the mandala drawing, students were provided with a guided imagery process described by Arguelles and Arguelles (1972) in which they were directed to establish a center and coordinates surrounding themselves in their minds’ eyes, establishing a luminous sphere. After the visualization, students were directed to begin drawing their visions. The mandalas were to represent the students’ holistic view of themselves. The mandalas presented by the students at the end of class were each uniquely personal and quite descriptive of the individual student’s developing level of integration and transcendence of many aspects of their experience. As illustrations, student work examples of poetry and allegories are offered. Student permission was granted for the use of their work. Poetry Some students chose to present their integrative views of self through poetry rather than through drawing. All student works have signed consent forms for use. Student Staci Balkansky’s poem is presented:

137 Keys for the Future Envision the future as a wondrous door able to expose a hopeful new world. Acquire knowledge from the past, but do not allow it to dictate the future. Rejoice that you exist within a universe abounding with opportunity. Remain optimistic, for it is the key to success. Treasure the reality that you possess talents and expertise that are solely yours, and do not hesitate to employ them. Stand open to achieving your maximum potential. Pursue the advisement of others, but constantly remember that yours is the eventual declaration. Generate your own preferences, investigate your own being, discover your own ideal. Continue consistently on a course of action. Attempt to refrain from becoming disheartened when matters do not advance in your direction. Participate in any way possible to construct a superior environment within which to reside. Hold an awareness that life is not invariably obliging, but with perpetual rigorous work, it can evolve into everything you aspire it to be. Strive for wholeness and satisfaction. The future lies within you alone, awaiting to be forged into whatever shape you choose.

Allegories Some students chose to tell stories symbolic of their quests for wholeness and their paths to wellness. One such story was written by student Nancy Hessling who reported that she awakened one morning well before dawn, sat at the computer, and “the story wrote itself.” An abridged version of her story is presented: Going Out to Go In This is a story about a modern woman called Lora. It is also a story about losing one’s self and about going out in order to go in. When Lora was growing up, she lived with her parents in a large old country home surrounded by green lawns and a forest of trees. In her side yard, a huge old tree grew. Lora believed that this was her tree even though it had been there for almost a century before she was born. As time went by and Lora grew, voices and people and events began to influence her. They told her that nice young ladies did not cavort all over the lawn. They told her that young ladies did not go bare footed. They told her it was absolute silliness to talk to a tree. Lora did find someone to love and care for her and she did have a child and she did give herself to her family. Sometimes Lora would have an overwhelming feeling of longing and

138 loneliness. At those times, Lora would push herself harder at her job. Lora and her husband worked hard to insure that their child was well taken care of. In time, the words between Lora and her husband changed from soft to harsh. Then the words were spoken in anger and finally in bitterness. One day he left and Lora began raising her child alone. She pushed herself to excel at her job and in caring for her home and for her child. One night, while Lora slept, a soft wispy white mist came into her dream and turned slowly around and around like a lazy fish. From this mist came some words so softly offered that Lora felt them rather than heard them. The mist said, “Seek the child.” The next day, Lora was again very tired when she went to bed. When the vision came again, it was as if Lora was waiting for it. The vision was now in the definite shape of a woman and when it spoke, the voice was strong and seemed familiar. The voice said, “You must go back to go ahead.” Lora pondered the words for a long time. A few weeks later, Lora took her child home to visit her parents. In bed that night, the vision who had not come back for awhile, returned and spoke again. It said, “Go out to go in.” This time the vision was solid and Lora recognized her face. She jumped out of bed and ran to her window. It was early morning but the sun was already lighting up the side yard and her tree. Still in her nightgown and in her bare feet, Lora ran down the stairs and out into the side yard. Lora began to run around the yard in no particular direction and in all directions. The wet grass was welcome and solid under her feet. Soon, she found that she could not tell where the grass ended and she began. She found a small puddle from yesterday’s rain and jumped into it. She felt the water spray her legs and the mud squish between her toes. She stood still in the puddle until she could really feel it. Next she took a turn on her swing. She went back and forth until she blended in with the swing and could really feel the air. Finally, she ran to her tree and threw her arms around its huge trunk. It didn’t matter! She hugged the tree for a long time and became one with it. When the breeze blew her hair it sounded the same as the wind blowing the leaves over her head. After some time, a bird’s call brought her back to the yard. Suddenly, she felt cold and wet yet elated and free. Lora sat on the porch steps in a patch of sunlight to let the sun warm and dry her. The words from the mist came back to her. She had indeed found the child and reclaimed her self. She had come back home in order to go ahead with her life. She had gone outside in order to go in to find herself. She had recognized the mist today. It was her face and her voice. She knew that she had many changes and hard decisions to make about her life. She promised herself that she would never lose her self again and would spend some time every day listening to herself. The voices and people and events had been rights about one thing. She did not own the world; she never had. But she did share it with all living things and that was more than enough.

Conclusion “The teaching well” model described in this article was based on an integration of Eastern and Western philosophical concepts that began with mindfulness. These concepts and their usefulness to the human condition were developed through models of wholeness symbolized by the Wheel of Life Mandala (Epstein, 1995) and Six Wellness Dimensions (Hettler, 1980). Western philosophical wellness constructs were integrated throughout the classes demonstrating potential behavioral changes. “The teaching well” involves the process of praxis by which budding counsellors can learn to inform their own developmental processes and ultimately the developmental

139 processes of their future clients. It is a highly creative process though which individuals access their own deep inner resources. This process is nurtured through the personally experiential activities as well as the cognitive understanding of those personal experiences within the context of wholeness and wellness. Having learned the creative use of these approaches for themselves, students take with them blueprints for creative and insightful approaches which can be tailored to fit the needs of their clients. Praxis is a life-long learning technique which is applicable at any developmental stage. Exercises and activities are easily adapted to match the developmental level of the client or student at any point in which it is important to internalize and integrate the information being discussed.

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