e-book Negotiating for Self-Leadership in Internal Family Systems Therapy

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He has collected his writings on life purpose into an ebook Finding Your Life Purpose. Jay has created the Pattern System, a method for understanding interpersonal behavior and its underlying psychological issues, which is compatible with IFS.

It is used for personal growth, understanding relationships, and interpersonal assessment and treatment in psychotherapy. In Jay's work with people, he is known for his empathy and his ability to understand a client's feelings, issues, and world view without imposing his own personality or agenda. His insight into human motivation and psychological patterns enables him to help people understand both their strengths and how they block themselves from getting what they want.

Because of his own life-long journey of personal growth, his interest in the nature of human consciousness, and his success in creating a passionate and satisfying life for himself, his clients trust him to understand their struggles and spiritual longings, and to support their search for excitement and meaning in life. Jay has a Ph. He has been in private practice as a psychotherapist working with individuals, couples, and groups since Jay's commitment to his own personal development has led him to participate in a wide variety of therapeutic and growth endeavors over the years.

He has a loving, successful 20 year marriage and professional partnership with Bonnie Weiss. He is a long-time student of the Diamond Approach of A. Almaas, a spiritual path that integrates psychotherapy insights and techniques with wisdom traditions in a unique Western approach to spiritual realization. As a result of his research on human social evolution and its relationship to our current global predicament, Jay has published a number of articles plus the book, Transforming Human Culture: Social Evolution and the Planetary Crisis, SUNY Press.

He was active in the peace movement as a member of Interhelp and Psychotherapists for Social Responsibility, where he led workshops which integrated psychological, spiritual, and planetary concerns. Study of the process by which people discover and actualize their life purpose led Jay to wri Books by Jay Earley.

Case studies

Trivia About Negotiating for S No trivia or quizzes yet. Welcome back. They can transform into their wisdom-aspects and continue to serve the system. IFS Processes as Tools for Actualizing Buddhanature In addition to providing a new language to serve as a bridge between western psychology and Buddhist theology, IFS also provides processes that can help Buddhist practitioners directly access and actualize their Buddhanature.

IFS Presentation by Joy Ferney on Prezi

In this sense, IFS is upaya or skillful means. IFS also offers processes for conflict managements and transformation and how to use IFS in intimate relationships. This discussion centers on those processes most helpful in bringing us into direct contact with our own buddhanature. The first step of IFS therapy is to become grounded. Then we 39 Schwartz, Intro, p. It is useful because of the very challenge that Ginter describes.

Mindfulness can heal, with time, just as a horse left to wander in a field will eventually find water, but IFS can guide the healing by bringing the horse directly to the water. Once one becomes grounded and turns inward, one waits for a part to present itself. During vipassana, we choose a focal point of investigation. In this case, IFS helps us personify that focal point as a part of our self-system, complete with desires, aversions, and delusions of its own.


There are two main processes when working with parts. The first involves working with protector parts such as managers and firefighters. We start by focusing on the part in order to see how it manifests. What sensations, thoughts, emotions, behaviors, or desires does it possess? Third, we feel curiosity and care for the part and the part feels care coming from our Self.

Internal Family Systems (IFS) Therapists in Charlestown, MA

If we start to feel anger, resentment, fear, or sadness towards the part, this is a clue that another part has come to the forefront of our minds. It has feelings 43 Hanh, p. When we feel open and curious towards the part, we be-friend it by inviting it to share its experience with the Self. We want to discover how the part came to be, what its purpose is, what it is trying to accomplish, and what it wants us to know. Protector parts often act from fear.

It is important to get to know what our parts fear so we can negotiate with that part and reassure it that the Self, our buddhanature, is wise and capable of caring for the system directly. That way, the part is heard, reassured, can relax, and eventually transform. By simply letting yourself be, as you are, you develop genuine sympathy towards yourself. From this ground, the Self has no agenda. Although it feels deep compassion for the suffering of its parts, it does not need to force any part to behave in a certain way.

As the part comes under the regard of our Self, our buddhanature, it naturally relaxes and allows the Self to guide it into a new role. When we find ourselves trying to force a part into compliance, to make the metaphorical horse drink, this is a sign that another part has come forward and our work begins anew. Buddhanature has infinite energy for such 46 Rogers, Frank. I do not mean to suggest that we all out to simply sit on our cushions until every part is healed! This is agenda-driven itself and not motivated from buddhanature. The second type of parts work involves restoring exiles.

These are the wounded parts of our system that have been cast out because we are afraid of their pain. We must start with protectors to ensure that the managers and firefighters that so frequently keep the exiles exiled are able to relax and allow direct contact with these tender places of our psyche.

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We first develop a caring connection with the exile, just as we did with the protectors. This allows us to witness the origin of the pain, often from a childhood incident. Finally, we integrate the exile with the system so that it feels connected to the Self and welcomed among the other parts.

We may be spurred to dig out keepsakes, visit special places, and change our daily patterns. In fact, this process will almost certainly and should have some tangible repercussions in the outward world. I turn once again to Trungpa to help relate this process to Buddhist teaching, as his language is similarly imaginative and metaphorical. We are constantly afraid of ourselves. They are afraid that if exiles overtake the self-system we will no longer be able to survive.

The Great Eastern Sun, our buddhanature, dispels that fear and heals our exiles, but only when we consciously bring it into contact with our parts. IFS is a process for doing just that. Conclusion Since learning about IFS, I have come into greater understanding of the Buddhist teachings on buddhanature.

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More importantly, however, I have come into direct contact with MY buddhanature. Through the contemplative exercises used by our instructor, Dr. Stewart, PsyD, is a nationally recognized expert in trauma and addiction with a unique interest in nature and the interconnectedness of all sentient beings. Learn more about accommodations and pricing.

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