Joy – Expanding Human Awareness William Schutz (1925-2002) was an American psychologist who practiced at the Esalen Institute in the 1960s, then later taught at Tufts University, Harvard University, UC Berkeley, and the Albert Einstein College of Medicine; he was chairman of the holistic studies department at Antioch University until 1983. He also wrote books such as , , etc. [NOTE: page numbers refer to the 223-page hardcover edition.]He wrote in the Prologue to this 1967 book, “Perhaps we can recapture some joy, regain some of the body-pleasures, share again the joy with other people that once was possible. This book strives to make an inroad in that direction, by presenting some thoughts and methods for attaining more joy. It is an attempt to provide a framework for various approaches to joy and the development of the human potential. These methods come from psychotherapy… human-relations training… from the arts, especially dance and drama; from Eastern philosophy and religion; and from existential philosophy. My conviction is that the time is right for most of these methods to be presented to the general public… The methods presented in the book involve doing something, not just talking. In this sense they often diverge from more traditional psychotherapy… Now some words of caution. The experiences described here are in no sense panaceas… The fact that no one method works well for everyone creates a need for a multiplicity of methods.” (Pg. 10-12)He wrote, “Joy also arises from the full development of personal functioning. The parts of the body may be taught and trained, exercised and sharpened.” (Pg. 17) He adds, “our ‘realized’ man … must be able to relate to other people in order to achieve the most joy… This theory asserts that our needs from and toward other people are three: inclusion, control, and affection.” (Pg. 18-19)Of the “No Exit Dyad,” he says, “At a workshop that lasts for one or two weeke, people are placed in dyads … and asked to meet together for about an hour each day… The essential condition is that they continue to meet no matter how difficult their relation becomes. This requirement puts them in a situation that rarely occurs in everyday life, where a common reaction to strife is withdrawal. Remaining together forces new modes of dealing with the situation, modes which normally have been used only rarely. This allows for an expansion of typical behavior, and forces perseverance in an interpersonal relation.” (Pg. 77-78)He observes, “These methods help to clarify feelings of power, competition, strength, and effectiveness, and provide situations where the use of a more than usual amount of competence and strength is required from an individual. The effective use of his own resources allows a person to develop his coping ability and increase his feelings of competence and potency.” (Pg. 173) He adds, “When a person actually surrenders his whole body to others and finds that they will take care of him, he must examine his feelings toward them in a new way. The experience of giving to a person through these physical means also usually proves very rewarding… Cooperating with others in the circle brings about a feeling of togetherness in the common task of giving pleasure to another.” (Pg. 185)The 1960s are long over, and these kinds of “encounter group” methods are considered passé. Still, our psychological health has certainly not improved in the last fifty years, and these ideas from an earlier generation might still have some things to teach us.
William Schutz (1925-2002) was an American psychologist who practiced at the Esalen Institute in the 1960s, then later taught at Tufts University, Harvard University, UC Berkeley, and the Albert Einstein College of Medicine; he was chairman of the holistic studies department at Antioch University until 1983. He also wrote books such as , , etc.He wrote in the Prologue to this 1967 book, “Perhaps we can recapture some joy, regain some of the body-pleasures, share again the joy with other people that once was possible. This book strives to make an inroad in that direction, by presenting some thoughts and methods for attaining more joy. It is an attempt to provide a framework for various approaches to joy and the development of the human potential. These methods come from psychotherapy… human-relations training… from the arts, especially dance and drama; from Eastern philosophy and religion; and from existential philosophy. My conviction is that the time is right for most of these methods to be presented to the general public… The methods presented in the book involve doing something, not just talking. In this sense they often diverge from more traditional psychotherapy… Now some words of caution. The experiences described here are in no sense panaceas… The fact that no one method works well for everyone creates a need for a multiplicity of methods.” (Pg. 10-12)He wrote, “Joy also arises from the full development of personal functioning. The parts of the body may be taught and trained, exercised and sharpened.” (Pg. 17) He adds, “our ‘realized’ man … must be able to relate to other people in order to achieve the most joy… This theory asserts that our needs from and toward other people are three: inclusion, control, and affection.” (Pg. 18-19)Of the “No Exit Dyad,” he says, “At a workshop that lasts for one or two weeke, people are placed in dyads … and asked to meet together for about an hour each day… The essential condition is that they continue to meet no matter how difficult their relation becomes. This requirement puts them in a situation that rarely occurs in everyday life, where a common reaction to strife is withdrawal. Remaining together forces new modes of dealing with the situation, modes which normally have been used only rarely. This allows for an expansion of typical behavior, and forces perseverance in an interpersonal relation.” (Pg. 77-78)He observes, “These methods help to clarify feelings of power, competition, strength, and effectiveness, and provide situations where the use of a more than usual amount of competence and strength is required from an individual. The effective use of his own resources allows a person to develop his coping ability and increase his feelings of competence and potency.” (Pg. 173) He adds, “When a person actually surrenders his whole body to others and finds that they will take care of him, he must examine his feelings toward them in a new way. The experience of giving to a person through these physical means also usually proves very rewarding… Cooperating with others in the circle brings about a feeling of togetherness in the common task of giving pleasure to another.” (Pg. 185)The 1960s are long over, and these kinds of “encounter group” methods are considered passé. Still, our psychological health has certainly not improved in the last fifty years, and these ideas from an earlier generation might still have some things to teach us.
Joy – Expanding Human Awareness William Schutz (1925-2002) was an American psychologist who practiced at the Esalen Institute in the 1960s, then later taught at Tufts University, Harvard University, UC Berkeley, and the Albert Einstein College of Medicine; he was chairman of the holistic studies department at Antioch University until 1983. He also wrote books such as , , etc. [NOTE: page numbers refer to the 223-page hardcover edition.]He wrote in the Prologue to this 1967 book, “Perhaps we can recapture some joy, regain some of the body-pleasures, share again the joy with other people that once was possible. This book strives to make an inroad in that direction, by presenting some thoughts and methods for attaining more joy. It is an attempt to provide a framework for various approaches to joy and the development of the human potential. These methods come from psychotherapy… human-relations training… from the arts, especially dance and drama; from Eastern philosophy and religion; and from existential philosophy. My conviction is that the time is right for most of these methods to be presented to the general public… The methods presented in the book involve doing something, not just talking. In this sense they often diverge from more traditional psychotherapy… Now some words of caution. The experiences described here are in no sense panaceas… The fact that no one method works well for everyone creates a need for a multiplicity of methods.” (Pg. 10-12)He wrote, “Joy also arises from the full development of personal functioning. The parts of the body may be taught and trained, exercised and sharpened.” (Pg. 17) He adds, “our ‘realized’ man … must be able to relate to other people in order to achieve the most joy… This theory asserts that our needs from and toward other people are three: inclusion, control, and affection.” (Pg. 18-19)Of the “No Exit Dyad,” he says, “At a workshop that lasts for one or two weeke, people are placed in dyads … and asked to meet together for about an hour each day… The essential condition is that they continue to meet no matter how difficult their relation becomes. This requirement puts them in a situation that rarely occurs in everyday life, where a common reaction to strife is withdrawal. Remaining together forces new modes of dealing with the situation, modes which normally have been used only rarely. This allows for an expansion of typical behavior, and forces perseverance in an interpersonal relation.” (Pg. 77-78)He observes, “These methods help to clarify feelings of power, competition, strength, and effectiveness, and provide situations where the use of a more than usual amount of competence and strength is required from an individual. The effective use of his own resources allows a person to develop his coping ability and increase his feelings of competence and potency.” (Pg. 173) He adds, “When a person actually surrenders his whole body to others and finds that they will take care of him, he must examine his feelings toward them in a new way. The experience of giving to a person through these physical means also usually proves very rewarding… Cooperating with others in the circle brings about a feeling of togetherness in the common task of giving pleasure to another.” (Pg. 185)The 1960s are long over, and these kinds of “encounter group” methods are considered passé. Still, our psychological health has certainly not improved in the last fifty years, and these ideas from an earlier generation might still have some things to teach us.
William Schutz (1925-2002) was an American psychologist who practiced at the Esalen Institute in the 1960s, then later taught at Tufts University, Harvard University, UC Berkeley, and the Albert Einstein College of Medicine; he was chairman of the holistic studies department at Antioch University until 1983. He also wrote books such as , , etc.He wrote in the Prologue to this 1967 book, “Perhaps we can recapture some joy, regain some of the body-pleasures, share again the joy with other people that once was possible. This book strives to make an inroad in that direction, by presenting some thoughts and methods for attaining more joy. It is an attempt to provide a framework for various approaches to joy and the development of the human potential. These methods come from psychotherapy… human-relations training… from the arts, especially dance and drama; from Eastern philosophy and religion; and from existential philosophy. My conviction is that the time is right for most of these methods to be presented to the general public… The methods presented in the book involve doing something, not just talking. In this sense they often diverge from more traditional psychotherapy… Now some words of caution. The experiences described here are in no sense panaceas… The fact that no one method works well for everyone creates a need for a multiplicity of methods.” (Pg. 10-12)He wrote, “Joy also arises from the full development of personal functioning. The parts of the body may be taught and trained, exercised and sharpened.” (Pg. 17) He adds, “our ‘realized’ man … must be able to relate to other people in order to achieve the most joy… This theory asserts that our needs from and toward other people are three: inclusion, control, and affection.” (Pg. 18-19)Of the “No Exit Dyad,” he says, “At a workshop that lasts for one or two weeke, people are placed in dyads … and asked to meet together for about an hour each day… The essential condition is that they continue to meet no matter how difficult their relation becomes. This requirement puts them in a situation that rarely occurs in everyday life, where a common reaction to strife is withdrawal. Remaining together forces new modes of dealing with the situation, modes which normally have been used only rarely. This allows for an expansion of typical behavior, and forces perseverance in an interpersonal relation.” (Pg. 77-78)He observes, “These methods help to clarify feelings of power, competition, strength, and effectiveness, and provide situations where the use of a more than usual amount of competence and strength is required from an individual. The effective use of his own resources allows a person to develop his coping ability and increase his feelings of competence and potency.” (Pg. 173) He adds, “When a person actually surrenders his whole body to others and finds that they will take care of him, he must examine his feelings toward them in a new way. The experience of giving to a person through these physical means also usually proves very rewarding… Cooperating with others in the circle brings about a feeling of togetherness in the common task of giving pleasure to another.” (Pg. 185)The 1960s are long over, and these kinds of “encounter group” methods are considered passé. Still, our psychological health has certainly not improved in the last fifty years, and these ideas from an earlier generation might still have some things to teach us.