Gerry Gilmartin Blogs | Brighton and Hove Psychotherapy

Understanding sexual fantasy

January 11, 2021 by BHP Leave a Comment

Love and family

The family is our first social group. It is the crucible in which our passions are born and our capacities to love and to live are shaped – and misshaped. The family imbues its members with its own specific culture, habits and attitudes.

As an organism, it too is shaped by the cultural moment and the social environment, the hopes, fears and attitudes of the day. It is the bedrock of our most durable and intense emotions and the fertile soil of our satisfactions and discontents. The family reconfigures with each new life that enters and exits. Constantly changing, constantly staying the same it is both dynamic and flexible, coded and predictable. We are all indelibly touched, one way or another by its authority. We learn to love in the context of ‘family’, each in our own idiosyncratic way. Every family has its own cast of characters ((step)parents, grandparents, (step) siblings, aunts, uncles etc). All players in a unique drama. Family is a stage where universal themes are navigated, power, sex and money, hierarchy and democracy, passion and ambivalence, in all their dark, tumultuous, devastating and innocuous glory.

Universal themes

From Greek myth to Shakespearean tragedy, the depths and breadth of family relations provide a turbulent, brooding backdrop to moral, ethical and philosophical considerations of a universal scale. So often in these epic tales, we are reminded what an unruly emotion love is, indeed how uncomfortably close it resides to its shadowy counterpoint hate. Disowning his most beloved youngest daughter Cordelia, King Lear in a fit of vanity and rage is consumed by vengeful hate, abdicating love and reason in its wake he casts her out. Her failure to satisfy his insatiable need for flattery and primacy, to go against her own nature, disrupts their bond, unleashes chaos and eventual tragedy. This is an epic tale of family conflicts, of power, love and greed. Most family dramas do not play out on such a grand scale, but remain hidden in the shadows of secrecy, shame and trauma, creating a legacy that can trickle (or cascade) down through generations to come.

Changing Families

Whilst the major human themes endure in families across generations, the architecture of family life and living is continually changing with the socio-political and economic tides. Every generation spawns its own raft of experts on the family and its constituent members, from the institutions of religion, state, medical and social science and philosophy. The current moment, in particular, is one in which the couple is the central organising pillar upon which the success of the family depends. Bred in ever smaller numbers, the modern child is also a major focus of scrutiny and opinion. As the birth rate has decreased so children’s value has increased. Parents invest heavily in their offspring financially, emotionally, educationally etc. We dedicate ourselves to their health and happiness, often discounting our own in the process. As an antidote to our high tech fast-moving, demanding lives we create a utopia of childhood and perhaps (without knowing) locate many of our own unmet hopes and passions in our beloved and precious innocents.

Love them or hate them (and indeed it is within our families that we learn about both) idealise or reject them it is within the context of the family that we learn about the social world and our place in it. It is in this original grouping that we have our first experience of grief and loss, it is where we learn to trust (or not) and to express (or inhibit) our desires. Family life is fraught with misunderstandings and pain and is the vessel in which our virtues are forged, kindness, loyalty generosity and fortitude. Interestingly, even when we grow up and leave them we will most often seek out another with whom we wish to form a family. At this very particular COVID moment, we are all forced to reconsider what family means to us.

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Further reading by Gerry Gilmartin

Fear and hope in the time of Covid

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Fear and hope in the time of Covid

November 23, 2020 by BHP Leave a Comment

Understanding Sexual Fantasy

The exploration of sexual preference and fantasy in therapy can be a portal to our inner psychological landscape. Unlocking the unconscious logic of sexual fantasy is one way of casting a light on our internal world and of understanding the emotional and psychological difficulties that may have prompted us to seek therapy in the first instance.

Our sexual scripts are formed in infancy, long before the onset of mature sexual desire. Our early attachment experiences and the familial and cultural context into which we are born inform the psychological maps and templates for being (in the world) to which we both consciously and unconsciously refer as we develop and grow. We are evolutionarily wired and sensitively attuned to the moods and feeling states of our caregivers absorbing them all through a process of psychological osmosis.

The conflict of growing up

Whilst our lust and capacity for pleasure (according to the Freudian account) are instinctual, the road to pleasure is more often than not a complicated one. We are likely to experience myriad obstacles along the way (many that will later inform our sexual fantasies) guilt, shame, fear, rejection may all stand in the way of our experience of pleasure. We all (consciously or otherwise) feel guilty about something. Life is fraught with conflict – and from the get go. The conflict (for example) between our attachment to our families and to the developmental imperative to grow up, individuate and leave them is fraught with guilt and worry. We bring these unresolved and largely unconscious conflicts into our erotic lives.

The creativity of fantasy

The child of a depressed parent may grow up with a powerful sensitivity to and identification with the sadness of others. It may be hard for such an individual to fully connect to their own aliveness and vitality as sexual excitement is fundamentally incompatible with depression. In the imaginative realm of fantasy such an individual may be released from the burden of caring by populating their fantasies with dynamic carefree people, aroused, excited and turned on. It is not hard to understand, in this scenario, that when everyone is having a great time (and no one is depressed) the fantasy serves as a creative permission to connect, without guilt or shame to one’s own desire.

An antidote to trauma

Many sexual fantasies can seem puzzling and hard to understand. One person’s turn on is another’s turn off after all. Arousal for some may come through being tied up and whipped, another’s from phone sex, group sex, sex with a stranger(s), etc, etc. All are plots of desire, many are attempts to draw on and transform past trauma. When someone is cruel or aggressive in their sexual fantasy or practice it is not because they are inherently sadistic but rather that they are trying to solve a problem. It may be useful and illuminating to consider and understand why the normal pursuit of pleasure may require a particular imaginative scenario in order to be safely experienced.

Empathy and ruthlessness are important aspects of a healthy sexual relationship. Too much empathy (for the other) may be a dampener to our own desire and too much ruthlessness may render sex mechanical and devoid of emotion. Sexual fantasies can be attempts to counteract or transform beliefs and feelings that may interfere with sexual arousal and can provide an elegant ( if not always politically correct) solution to the problems of ruthlessness , guilt and shame.

When we understand our sexuality we understand ourselves.

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August 10, 2020 by BHP Leave a Comment

Fear and hope in the time of Covid

The coronavirus pandemic has interrupted our lives and disrupted the status quo – that which confers normalcy and (feels like) security. As we have in recent months reorganised and adapted our lives to halt the virus in its destructive tracks we have been derailed from our personal and collective sense of forward motion (progression). Forced sideways into new territories (socially, emotionally, physically and economically) some of us find our individual plans compromised and in many instances, in tatters. Confronted by an inescapable sense of uncertainty our coping mechanisms have been given a significant stress test. The covid ‘reset’ has demanded a refocusing of our priorities and our attentions.

Disrupted from our familiar rhythms and rituals and suddenly with multiple roles overlapping (and potentially conflicting) parent, teacher, partner, carer etc, most of us have experienced a significant blurring of more familiar boundaries. Under ‘normal’ circumstances different parts of our identity have different social settings, work, school, gym etc. Without the scope for differentiation that all these settings and contexts confer we may feel somewhat untethered, cast adrift. “Who am I now?”

The illusion of individualism

The comforting illusion that we may be masters of our own destiny is now creaking beneath the weight of new and uncomfortable evidence. Our interdependence and connectedness were never more clear. When we experience a loss of control and feel the fear that it evokes we are confronted by our best and worst selves. We have all witnessed (in recent weeks) and been moved by, acts of supreme neighbourliness, altruism and humanity. We may have experienced these capacities newly in ourselves and felt enlivened by our capacity to express them. More disquieting, lurking somewhere in the dark recesses of our individual and collective psyches (activated by the same fear) lives its shadowy xenophobic counterpart, suspicious, wary and often hostile…. to difference, to change, to ‘the other.’

The uncontrollability of the corona virus may reflect something of the uncontrollability of a globalised world. Both highlight our mutual dependence and by implication our mutual vulnerability. At a time when a sense of universal unity might be prescient it is also a time at which it seems extremely unlikely. In a state of fear the instinct is to contract mentally and physically, to batten down the hatches against a real or imagined enemy. In a state of fear we may abandon our capacities for hope and for trust…. on a global as well as an individual level.

The necessity of conversation

The truth (about anything) may only emerge at the end of a long conversation (always subject to review). That is to say, a genuine conversation, not a series of scripted monologues (in disguise) masquerading as conversation. A genuine conversation is one in which neither party is certain of knowing what the end will be, since in the process of conversation each party is shaped by the other.

This notion seems antithetical to current political discourse. At a time when our political leaders seem unable to agree on a path ahead how important it is that we steady ourselves in the face of such polarisation and uncertainty.

What are the conversations we need to begin having…..with ourselves, with our partners, our children, our families and our community? How might these conversations become fertile explorations of what matters now? Whilst the disruption caused by the virus has undoubtedly brought tragedy to many, perhaps (in spite of itself) it might also bring opportunity. Fear and hope are inextricably linked, each counterbalancing the other. When there is no easy path ahead how do we retain a sense of equanimity and trust? How might we stay open to the important conversations that need to be had without closing down… our minds and our hearts. How do we retain our humanity when we fear for our lives. How do we hold on to hope?

Further reading by Gerry Gilmartin

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March 9, 2020 by Brighton & Hove Psychotherapy Leave a Comment

Relationships, networks and connections

How many of us are seldom more than an arms length from our mobile phone? Our bags, clothing, even our sports wear is designed with special pockets for its’ safe keeping. For most of us it has infiltrated every sphere of life, a constant companion. Staying connected has never been so easy. Mobiles are for people (like us) on the move – always contactable – but never confined. As long as we are never too far from a power source and a signal we can bridge the gap between together and apart. It is a familiar modern experience to encounter, in a public space, a café, a bus, a pedestrian walkway, others, eyes down ensconced in their device. For many of us it feels jarring, not least because we know that we are not immune to the same behaviour. We no longer seek the eyes as a point of entry into the world of another.

Virtual proximity

Ours is a time when proximity no longer requires physical closeness just as physical closeness no longer determines proximity. Virtual proximity renders human connection simultaneously more frequent and more shallow, more intense and more brief. Getting in touch is no obstacle to staying apart. Notions of community have shifted with the tides of of socio political, economic and technological time. So too has our relationship to home. We now slip into our separate houses, more often our separate room’s bypassing the shared spaces, seeking ‘our own space’. The virtual ‘network’ is now the place we gather, the new village square, the new community, residing behind each closed door. We are lonelier than ever… more connected than ever.

Reflection

This is not a a condemnation of technology or technological innovation, how ignorant and foolish that would be. Rather it is an expression of concern about a gradual erosion of social and relational skills, of face to face, up front and personal human interaction. The more our attentions are absorbed in a virtual kind of proximity do we risk losing these skills ? Might we fail to learn them in the first place or reject them all together. Are we choosing to replace intimate proximal partnerships with virtual networks – and where may it lead us?

Quantity v quality

The language of ‘connections’ subtly usurps the language of ‘relationships’. Connections are ‘virtual relations’ entered and exited at the press of a button. In a virtual network connecting and disconnecting share the same status, are made on demand and broken at will. In a virtual network we are free to roam as we please and to terminate those connections which no longer interest or satisfy us. The old fashioned networks of ‘kinship’ and ‘partnership’ and ‘committed relationship’ are far more slow moving, clunky and messy than their virtual counterparts and certainly far more difficult to exit. Turnover is the cardinal measure of success in the consumer world. Consumer life favours lightness and speed. Variety and novelty are valued over durability. Commitment and sharing in this context lose their meaning and our appetites for interpersonal risk taking (relating) decline.

There is no doubt that in infinite ways technology improves and enhances our lives as individuals and communities. It is true too that wherever there is something gained there is inevitably something lost. So let us all remember to keep the bonds of human connection alive. Look up, make eye contact, maybe smile or say hello to the next person we stand next to in a queue or a lift. Face time for real! Let’s switch off our devices from time to time and not automatically grant them space at our tables when we commune with real life friends and family. And let’s leave them outside the bedroom door at the end of the day and reclaim that space for rest, restoration and good old human connection.

Further reading by Gerry Gilmartin –

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October 28, 2019 by Brighton & Hove Psychotherapy Leave a Comment

Is Love a Tameable Force?

Death like birth is a one off life event. We cannot learn through our experience of either to “get it right” next time. Love on the other hand (or the act of ‘falling in love’) is an event amenable to repetition. As such it is also available for re-definition by the forces of culture – political, philosophical and economic.

We no longer imagine or indeed contract for that (romantic) notion of love “till death do us part.” A vision in part predicated on (now outdated) kin-ship structures. These days it seems we care less to tie ourselves into lifetime contracts, or at least not without the freedom to change provider.

Love in a consumer age

One factor involved in the consideration of any investment is the risk attached. The ‘hookup’ model of relationship is a way of keeping (emotional) risk to a minimum. Its strategic focus is on convenience and short term satisfaction. It requires a particular vigilance to any (unruly) emotional undercurrents, with cost/benefit analysis consistently calculated and reviewed. When the initial (emotional ) investment is small there is protection against future insecurity in what can be a highly volatile market.

In his book, ‘The Art of Loving’, Erich Fromm describes how satisfaction in love cannot be attained “…without true humility, courage, faith and discipline” a vision at odds with the consumer age. Now the structures and forces of the market place promise something different. We can barely move for ‘expert’ relationship advice and books, articles and podcasts abound to coach us in the practice of relationship consciousness. In the online marketplace, the otherwise busy consumer may choose from an extensive menu of mouthwatering relational options. Available with an ease of access (and exit) and an abundance of choice, previously unknown. The new ideal of instant satisfaction takes the wait out of wanting with all risk insurance and money back guarantees there to catch us if we fall.

Love and uncertainty (uncomfortable bedfellows)

Love though is an unruly force and resists attempts at mastery or design. Love finds its own meaning in a continual state of becoming. Its creative forces are fraught with risk and like any creative force, we may never be sure where it will end. When we ‘fall’ in love, we enter into a great unknown, we feel untethered from our usual moorings and suddenly vulnerable in the force field of another’s freedom. Indeed, love navigates a fine line between security and freedom and is threatened by both. ‘Too much security’ may feel like fusion or possession, stifling the creative urge. ‘Too much freedom’ (and a deficit of security) may lead to an overwhelming and agoraphobic sense of uncertainty.

There is then an inescapable duality in love and any attempt to surmount it ends only in its destruction. This paradox lies at the heart of loving. Eros forever haunted by Thanatos like an iron hand clad in a velvet glove.

Love seduces and emboldens us (at least in its opening gambit) to dive into the uncharted waters of ‘otherness’ and engage with the unknown. Love as an antidote to death soothes the ever present human dilemma of separateness. The blessing and the curse of individuality makes a mockery of us and all lovers seek to foreclose the space that separates them from their beloved. It is though in this very act that the death knell to love is sounded. Whatever else love might be a commitment to it inevitably involves the certainty of uncertainty.

To love is to risk and there is no algorithm to square that particular existential circle. The last word on love may perhaps always be best left to the poets.

Source – Erich Fromm, The Art of Loving(1957; Thomson’s, 1995)

Further reading by Gerry Gilmartin –

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August 12, 2019 by Brighton & Hove Psychotherapy Leave a Comment

Paying attention to stress

We are evolutionarily wired for stress. For our early ancestors, inhabiting a natural world beset with predatory dangers the flight/fight response was crucial to survival. The same alarm system exists today for the same survival purpose evolution originally intended.

What is different is that today the more likely sources of threat (at least for those of us living in the industrialised world) are emotional. Our biology, psychology and physiology are interlinked in subtle and complex ways, all with implications for our health and well being.

A stress response is activated when an event, physical or emotional is perceived as threatening. As human beings we make multiple assessments via our central nervous system to interpret a stimulus and prepare ourselves to respond. Our response will be a combination of physiological and behavioural adjustments commensurate with the perceived degree of threat. What is “commensurate” varies from person to person. Each stress event is experienced in the moment but may have resonance from the past. Our personal histories as well as our dispositions influence our response to a stressful event.

Acute v chronic stress

Whilst on the one hand stress can be understood as a physiological event vital to survival, on the other it is increasingly understood to have a corrosive effect that impacts negatively on our long term health. Here it is important to distinguish between acute and chronic stress.

Acute stress triggers immediate discharges in the nervous, hormonal and immune systems, activating flight or fight reactions that help us survive imminent danger. These are highly adaptive and highly effective responses. In the case of chronic stress, the same systems are activated(over and over) but without resolution. The effect is elevated cortisol and adrenaline levels which can damage tissue, raise blood pressure and undermine the integrity of our immune functioning.

For many people, functioning with chronically elevated cortisol and stress hormones is normal. The circumstances of our early lives, including our attachments may have necessitated a state of hyper arousal and vigilance. Without any conscious awareness our bodies stress responses can remain highly active. Indeed it may be the absence of stress that creates unease in the individual habituated to its hormonal high but such a state of addiction to our own stress hormones may have serious implications for our long term immune functioning and health.

When we are unaware of what is happening in our bodies we are unable to act in self preserving ways. The same is true of our emotional states. If we are unable to identify what it is we feel, we will struggle to communicate it. Our capacity to identify our emotional states will largely depend upon the messages that were conveyed to us early on by significant others. A child may conclude that “I am not ok when I am angry” for instance, based on the blatant or subtle (verbal and non verbal) responses of a parent/ group of which they are a part. In order to prevent the threat of rejection or shame the child will learn to shutdown or repress the unacceptable expression of anger. This repression if it is to remain successful will require constant vigil and adaptation, such that overtime the legitimate expression of anger will be compromised and confused.

Self awareness

We need to develop a degree of emotional competence and fluency in order to protect against the hidden stresses that can pose such a (ticking time bomb) threat to our health. This means being able to identify and express our emotions effectively, to assert our needs and maintain healthy (physical and emotional) boundaries. It means being able to distinguish between past and present realities such that we cultivate awareness (and compassion) for unmet childhood needs. Remaining disconnected with these aspects of our personal histories can contribute to hidden stress with potentially serious implications for our physical and emotional health and well being.

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May 13, 2019 by Brighton & Hove Psychotherapy Leave a Comment

Why does empathy matter?

When you begin therapy you enter into a particular (perhaps peculiar) type of relationship, one with well-defined boundaries and ethics. Beyond its method and structure, at the very heart of this relationship lies empathy.

As a therapist empathy means doing all you can to understand your client from inside their own experience. It requires an ability to communicate this understanding in ways that are sensitive, meaningful and useful, both verbal and non-verbal.

It is a powerful experience to feel understood, listened to, cared for and respected. Over time it can make it easier to have empathy for yourself, to take your own personal pain and suffering seriously, to judge it less, as trivial, stupid or simply a product of your own personal weakness.

When we begin to take our own struggles seriously, we gain access to another layer of empathy: compassion for the child that we were, often a child who made sense of what troubled them by deciding that there must be something wrong with them – that they were the problem. In the context of an authentic and empathic connection with another human being the shame or disgust or guilt that has become so entangled in our sense of self can begin to make way for new feelings. Sadness (perhaps) for what was lost and loving regard for the child who did the best they could at the time. When there is more space in our imaginations for the reality of our own struggle, we can begin to see other people differently too. When we experience the power of feeling understood we may also experience greater internal space for new thoughts and feelings, both about ourselves and about others.

The therapist as the client

All psychotherapists have had their own experience of being a client in therapy. Sharing the most intimate and often painful moments of someone’s life is made possible when you have felt and expressed your own. It is not that as a therapist you become an expert on life (not even your own) but that having undergone your own therapy you will be more equipped with the clarity to differentiate your separate self and experience from that of another. To understand whose feelings are whose and to have the versatility and flexibility to step into and out of another person’s shoes.

The circuitry of empathy

Empathy is a complex system of mutual cues and responses that regulates each persons experience of self and others. We observe this very clearly in parent/ infant interactions. How attuned a parent is to the (myriad/micro) communications of an infant will inform the infant’s reciprocal response to the parent.

It is not that in ideal world infants and young children would be perfectly attuned to at all times. Over-attunement can be stifling and intrusive. What’s more important is the experience of an ongoing relationship in which misunderstandings and mis-attunements can be repaired.

Emotional neglect and emotional intrusion are flip sides of the same coin. Anyone who has suffered either will have good reason to believe that they may never be understood.

As a therapist we cannot “know it all” for our clients, we cannot tell someone how it is they feel or what is true for them. What we can provide is an open-ended, respectful curiosity for our clients and a willingness to share in the important project of “getting it.” Paying close attention to the unique form of connection that exists with each client means understanding empathy as a mutually influencing system. From this perspective, the communication of empathy becomes much more a mystery to engage with than a tool to master.

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March 18, 2019 by Brighton & Hove Psychotherapy Leave a Comment

What is Relational therapy?

A central idea of relational psychotherapy is that our thoughts, feelings and behaviours (healthy and unhealthy) are directly related to our interpersonal relationships. It is therefore about our self-with-other experience. We are all creatures of familial, social and political contexts, continuously formed (and forming) through our interactions with others.

Relational therapy can be an effective treatment for a whole range of psychological and emotional problems, understanding as it does that so many of them are rooted in troubled relationships past and present. Telling one’s own relational story in the presence of a carefully attuned empathic listener can be a powerful experience, generating shifts in self-understanding and ultimately in symptoms.

Not a medical model.

A relational therapist is not a doctor, there to administer a cure to someone’s emotional pain. This may seem disappointing to some clients. Rather s/he is a fellow human being, ready to engage with and understand the longings and the losses, the hopes, fears and struggles that might have brought a client into therapy.

Not individualism.

Relational therapy does not hold with the notion that each of us is responsible for our own happiness. It rejects the tyranny of self-help models that suggest that it is only by “working” on ourselves will we claim our power, increase our self-esteem, become fully evolved etc.

Instead it believes that we all need good connections with others in order to feel good about ourselves. Individual power, agency and wellbeing are only achieved in the context of healthy interpersonal connections.

Not Rationalism.

Relational therapy does not subscribe to rational, linear, cause and effect explanations of how change happens. We are complex systems of thoughts, feelings, beliefs, self-states and energies, all interconnected. Relational therapy takes a systemic, non-linear view of change. Having a new experience of oneself in the context of the therapeutic relationship may lead to new experiences of self and others outside of therapy as well.

Who needs Relational Therapy?

Anyone who has questions like “How do others see me?” “Am I good enough for them?” “Am I worthy enough?” might consider seeking a relationally oriented therapeutic approach. When your own answers to the questions above aren’t good, you feel bad about yourself and when you feel bad about yourself you are diminished.

A relational therapy will look at your everyday relationships with people in your life right now and seek to understand what it is that happens there that leaves you feeling bad about yourself.

Understanding the (repetitive) patterns of feeling bad in your life might be a reminder of earlier relationships. Consideration of these earlier relationships may help in developing an understanding of the sense you made of them, the sense of who you are and what you’re worth.

The here and now relationship between therapist and client is also kept in mind and attended to as part of a relational approach. As a relational practitioner I am always noticing the subtle shifts within and between myself and my client(s). The moments when a client might feel misunderstood or judged by me are important to “catch.” Understanding what goes on between “us” might be useful in understanding what goes on “out there” with “them.”

Therapy offers the possibility to reflect on what forms us and to make room for the changes we hope for. A relational approach understands the relationship itself between client and therapist to be a fundamentally important element in realising such change.

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January 2, 2019 by Brighton & Hove Psychotherapy Leave a Comment

Finding Intent in Criticism in Couple Communication

Cultural context

We are at a particular moment in our cultural and political narratives of relationship and identity where democracy itself seems under threat.

The assertion in some spheres of the perceived “right” to not be offended is at odds with the right (principle) of free speech in which there is always a risk of offence. We live increasingly in an age of “safe spaces” “trigger warnings” and narratives of victim hood and oppression. Now more than ever we need a relationship culture in which giving and receiving criticism is understood as a way to deepen connection and intimacy whilst simultaneously fostering emotional and psychological resilience.

In my last blog I wrote about the evolutionary context of criticism. How criticism could lead to ostracism, posing a threat to livelihood and even life itself. Whilst killing the criticiser is part of an evolutionary survival instinct, so open and compassionate listening in response to criticism is now an essential part of our evolutionary future.

In myriad subtle ways as social beings we organise ourselves to avoid the (life threatening)sting of criticism. We seek approval from our social groups through acts of conformity or denial. It is more often in our most intimate relationships that we reserve the right to unleash our most critical and savage selves… all in the name of love. Where there is love there is dependence and where there is dependence there is power.Understanding the balance and imbalance of power as a fact of life and love is important.

Power dynamics

Focusing solely on the content of our routine and familiar arguments with our partners is a way of missing the expressions of power and the underlying vulnerabilities they obscure. A major theme often at play is that of fear. For some this will translate as fear of losing the other(abandonment) whilst for others the fear will be of losing themselves (engulfment). This may translate into a relational dynamic in which one person, fearing abandonment is more likely to pursue or demand more (contact,closeness etc) from their partner whilst the other, fearing intrusion (exploitation) is more likely to maintain distance. We all emerge from our childhoods with different tolerances for connection.

When we perceive criticism from our partner it is all too easy (natural) to react defensively. How, in these moments might we become less reactive and more reflective, less combative and more collaborative? Firstly of course you have to decide that this is indeed what you would like to do…to lay down your weapons, so to speak, to relinquish the need to be “right” in favour of the desire to understand and value the other such that you might deepen your connection rather than remain locked in a state of division. When this becomes your shared intent you each take your responsibility for the health and well-being of your relationship.

Relational practice

When in conflict with your partner try holding in mind their best intent, hear them out , resist interruption or the desire for distortion. One voice at a time. Keep your energy on your partners story rather than your own defences. Imagine that your partner cares! Check that you have heard them by clarifying what you have understood. Be aware of your body language….are you listening or pseudo listening? Notice what happens, energetically ,in you, in your partner.

None of this is easy, but all of the above are relational tools that require practice to refine. Of course they also have the potential to become weapons to deploy. We are less under threat from criticism perhaps then we are of our failures to listen to the communications beneath. If we value democracy we need to practice it in our relationships.

Gerry Gilmartin is an accredited, registered and experienced psychotherapeutic counsellor. She currently works with individuals (young people/adults) and couples in private practice in Hove.

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November 5, 2018 by Brighton & Hove Psychotherapy Leave a Comment

Are criticism and anger good or bad for a happy relationship?

Studies of happy marriages find that anger and criticism are expressed rather than repressed. However the way that they are expressed matters.

Most of us are uncomfortable with expressing anger and being critical. Anger and criticism generate rejection and everyone hates rejection. More often than not criticizing and complaining create a climate of negative energy before they create positive energy.

Why does criticism feel like attack?

Historically criticism could lead to ostracism that may in turn lead to death. To ostracise someone meant to not speak with them, trade, or engage with them in any way. Being the subject of criticism therefore could threaten one’s livelihood and reputation as well as that of one’s family. Our genetic heritage made it functional to kill the criticiser before the criticiser killed us.

Female vs Male anger

In a study on sex differences, when observers were told that the infant they were observing was a boy they were more likely to interpret “his” emotional expression as anger; observers told the identical infant was a girl were more likely to interpret “her” emotional expression as fear.

When we interpret a woman’s emotion as fear the instinct is to protect, when the same emotion expressed in a man is interpreted as anger the instinct is to fight or flee.

It may be that a double standard has lodged itself in our mindset and translates into our feelings about how to criticize a man vs. a woman. It is more often the case that a man’s criticism of a woman is met with disapproval whilst a woman’s criticism of a man is approved of and approximated with empowerment.

Most men have learnt to express anger and criticism toward other men, but have been socialised to protect women, to argue outside the home (with men) not inside the home (with women). Withdrawal is not the way men do battle with men. It is the way they do battle with women.

Genetic heritage

For millions of years, women have biologically selected men who were heroes. The word “hero” derives from the Greek “serow” from which we get our words for “servant” “slave” and “protector.” Servants and slaves were not expected to express feelings but to repress them, just like heroes.

Our genetic heritage, the socialisation process that led women to marrying killer/provider men and men marrying beautiful women, thus selecting genes from which the next generation of children were born is still with us.

With all this genetic and social baggage in tow, is it possible to create a safe environment in which to both give and receive criticism without fear of annihilation? Couples are often afraid to understand their partner’s point of view for fear it will diminish or discount their own and demand too much by way of compromise. This is understandable in an evolutionary context where survival was more dependant on combat than compassion.

Moving forward

Perhaps it is useful to understand relational dynamics as an art, to be engaged with and navigated without blame or shame. Especially so at a time when our relationships have become the organising principle of our lives and the couple the chief organising unit.

This is easy to say, but if communicating effectively were easy, we’d already be doing it! In my next blog I shall be considering what relationship tools, language and intelligence might look and sound like, such that anger and criticism may be expressed and received in ways that promotes relational growth.

Gerry Gilmartin is an accredited, registered and experienced psychotherapeutic counsellor. She currently works with individuals (young people/adults) and couples in private practice from Hove.

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July 2, 2018 by Brighton & Hove Psychotherapy Leave a Comment

On The Importance of Recognising Emotional Injury

If we could take a child’s logic and apply it to the arena of psychological injury we may be better equipped to deal with the emotional pain and suffering that is an inescapable part of being human.

None of us is immune to heart ache. We are relational beings and cannot help but be touched by the emotional connections and disconnections we have with others. We have clear methods and maps for understanding and navigating physical pain and disease. Physical injury is generally quite easy to identify. It is harder for us to acknowledge psychological dis- ease, even when ignoring it can drastically impact our lives.

Loneliness and self esteem

Loneliness is a case in hand. Research indicates a detrimental impact on health in the experience of chronic loneliness. It can elevate blood pressure and suppress immunity rendering people more vulnerable to disease. Indeed it has been estimated that that the likelihood of premature death may be increased by as much as 14% for those in the grip of chronic loneliness.

The experience of loneliness is subjective. We can feel lonely in the midst of a crowd, lonely in the context of our marriages and our families. When we feel lonely, we feel emotionally or socially disconnected from those around us. More often in this age of technological connectivity we may even feel a certain taboo about admitting our experience.

The disconnection we feel serves to alter our perceptions and our thinking about ourselves and those around us. It may lead us to believe that others care less about us than they actually do. When we think this way we are less likely to reach out. The stakes in so doing can seem high and we risk the additional pain of rejection. When our self- esteem is low, we are more vulnerable to stress and anxiety and when this is the case we are more likely to experience rejection, failure and loneliness as evidence of our inadequacies and shortcomings.

Rumination

When we ruminate we chew over, again and again, replaying upsetting or unpleasant events, we become slaves to our thoughts and our feelings and feel powerless to change. When trapped in this negative cycle we put ourselves at risk of developing depression and anxiety or of developing other unhealthy habits with food and alcohol for example. We harm ourselves.

Our thoughts and feelings are not always the reliable arbiters of reality we imagine them to be. More often the critic within will speak with the voice of an absolute authority whilst delivering the worst kind of propaganda. Rarely does our critical voice have something genuinely new to tell us.

Confusion and suffering may indeed be our birthright, but wisdom and well-being may also be available. When we recognise and attend to emotional injury and struggle, (by reaching out and finding out) we become pro-active, as opposed to reactive. Catching our unhealthy and unhelpful psychological habits puts us in with a chance of changing them.

Psychological health and resilience is the reward.

Gerry Gilmartin is an accredited, registered and experienced psychotherapeutic counsellor who is available at our Hove practice. She works with individuals and couples.

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April 23, 2018 by Brighton & Hove Psychotherapy Leave a Comment

Is Psychotherapy about Questions or Answers?

People often arrive in therapy looking for answers to life’s difficulties. This might seem like a reasonable proposition. However, it pre-supposes that there might be such a thing as a simple answer to any of the thorny challenges life presents, and, indeed, that the therapist is an “expert” on life, uniquely qualified in their provision. Solutions are at best only ever partial and must always remain subject to review. I believe that it is often more useful to attend to the nature and quality of our questions. A good question is generous and generative and often far more useful than a tidy answer, alluring as the latter might seem.

The Art of Listening

Remaining curious and open to the humanity of another which lies behind their words is an art to be cultivated through listening. Learning to listen is more than simply being quiet while another person speaks, waiting your turn to say your piece. Listening at its best is a willingness to be vulnerable, to be open to surprise, to relinquish assumption and to enter the realm of ambiguity.

Arguments so often have a quality of familiarity about them, in civic as well as personal life. Culturally, as is so prevalent in current political discourse, conversations polarise around notions of right and wrong and winning and losing. When we enter debate from the perspective of competing certainties, I believe that the conversations it is possible to have become immediately impoverished.

Modern Living

We may experience this dynamic of polarity most often in our intimate relationships. The pressures of work, of raising children, and of paying the bills, among other issues, often render us less than perfectly attentive versions of ourselves. The quality of our conversations with our loved ones often deteriorates under such duress. Managing and prioritising (triage style) the demands of modern life may leave intimate connection forced to the bottom of the pile. When we find ourselves enraged about whose turn it is to do the washing up or encounter one of the myriad incendiary touch points that can inflame separated parents, we know that we are between a rock and a hard place. We are (in part) caught in an inevitable existential bind, tethered between freedom and responsibility, yours and mine. We must find ways to catch ourselves and the conversation before it degrades into one of accusation and blame. If that happens, everyone is at once diminished and relegated to positions of victim-hood.

Opinion Versus Experience

While we may disagree with the opinion of another, we cannot disagree with their experience. When we get closer to understanding the experience of another, we enter a more relational dynamic. In this dynamic, we can be more open to complexity and more tolerant of difference. The quality of our listening changes. We become more generous, less defended and ultimately more compassionate.

Difference of opinion is something to celebrate and defend. After all, it is an expression of our human rights of free will and free speech. When we shut down, deny or disqualify the opinions of others, we enter dangerous totalitarian territory.

Back at the Kitchen Sink

When we find ourselves (as we all do) entrenched in our competing stories of reality, played out amid a greasy cast of pots and pans, perhaps this is a moment for a different kind of question. “What else might be going on for me/you right now?” “What am I /you not expressing/ hearing?” “What is the story we tell and believe about ourselves/ each other in this moment?” Generative questions are more likely to evoke answers in their image and serve to demonstrate our interest, curiosity and respect for each other.

Gerry Gilmartin is an accredited, registered and experienced psychotherapeutic counsellor who is available at our Hove practice.

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How does attachment influence parenting?

November 13, 2017 by Brighton & Hove Psychotherapy Leave a Comment

What is Intimacy?

From ‘the family’ to ‘the couple’

There has been a historical shift from ‘the family’ to ‘the couple’ as the central organising unit in contemporary life, with an emphasis on intimate connection. The ‘ideal’ couple of today are both friends and lovers immersed in a disclosing intimacy of mind and body. For previous generations, the modern discourse on intimacy would be an anathema. Where once we may have ploughed the land together, bound by a common task to a shared end, today we talk. Rather than being a by-product of a long-term relationship, intimacy is now a prerequisite for one. Today, we expect much more of our intimate relationships, including personal happiness and sexual fulfilment, yet we lack the role models for the new intimacy we seek. No longer bound together simply by survival needs, and with sex separated from reproduction, our closest relationships become conduits for ‘higher’ intimacy ideals.

Our early experiences of intimacy

Our understanding of intimacy and intimate connection is grounded in our social, biological and psychological histories. In the evolutionary account, ‘attachment’ is a biological imperative rooted in an infant’s need to maintain physical proximity to its caregiver to ensure survival. Our early emotional attachments, though, are not simply about protection from present danger. They are also about the emotional and psychological human need for a secure base. Our physiological and mental development always takes place in a relational context. Our emotional responses are organised and regulated through our formative relational experiences of the presence and absence, sounds, smells, gaze and touch received from our caregivers. Herein our attachment styles are forged, informing our later capacities and appetites for intimacy.

We receive our initial cues about how the social world works in our families, and here too, we learn the rules of intimacy. We learn whether we are supposed to be strong, competitive, angry, sad or tender. We treat as truth the things we learn about love, trust and life. We make decisions about the world and ourselves on the basis of these truths. Many of these decisions (made out of conscious awareness) will have great bearing on our adult emotional lives. When our attachment experience is secure, we are less likely to struggle with psychological issues of self-worth. When it is not, for myriad reasons, such as traumatic experience, loss, separation and fundamental failures of attunement, we are more likely to develop core beliefs about ourselves as not being ‘lovable’, ‘enough’ or any number of injunctions against being important, being visible or belonging. These will inevitably play out in our intimate adult relationships. The developing infant is continuously learning about the boundaries between self and other at the same time being schooled in the power dynamics of intimacy. We all bring the legacy of intimate childhood relationships to our adult pairings, activating our original relational templates to confirm old and new beliefs about our value and worth. We navigate a perilous path between ‘too much’ and ‘not enough’ proximity and distance, me, you and we.

How couples therapy can help

Our need for meaningful connection remains throughout our lifespan. In its absence, symptoms from physical illness and depression to addiction may develop. Therapy can support couples in tracing the lineage and source of their beliefs and assumptions about intimacy and in an exploration of their disappointments and discontents, as they are experienced in the here and now context of their relationships. The couple willing to risk the emotional vulnerability of open-ended conversations about the tensions, conflicts and failures in their relationship be they sexual or domestic are indeed brave. True intimacy requires the recognition and will to balance the dual imperatives of individuality and interdependence, amongst other things.

Gerry Gilmartin is an accredited, registered and experienced psychotherapeutic counsellor who is available at our Hove practice.

Further reading on this and related subjects:

Aims and goals of couples’ therapy

Relational therapy – a view

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June 6, 2017 by Brighton & Hove Psychotherapy Leave a Comment

Love, commitment and desire in the age of choice

Throughout history, the institution of marriage and our understanding and expectations of committed relationships have shifted with the socio-political and economic tides. Where once marriage was primarily an economic arrangement to maintain patriarchy and secure lineage, by the end of the 19th century, new id

eas about romantic love were emerging. Whilst love was not yet understood as a precondition for marriage, it was now considered that marriage was a viable arrangement in which it might flourish.

The social and cultural revolution of the ’60s saw sex liberated from reproduction with the advent of the contraceptive pill. With the rise of feminism and the gay movement, sexuality was redefined as a property of the self and sexual expression as a fundamental human right.

The age of individualism has coincided with an erosion of the old structures and traditional institutions of extended family, community and religion. In the West today, the couple has become the central unit in our social organisation.

Disconnected from many traditional resources, the modern couple is thrown back upon itself to sustain the emotional connection and protections once provided by much larger social networks. A tall order, therapist and author Esther Perel suggests, to find all of this located in one person. We are freer then ever before and yet, paradoxically, also more alone.

Romantic love and desire is now the cornerstone of commitment in modern relationships. Definitions of commitment are largely organised around assumed notions of monogamy. As Perel reminds us, where once monogamy meant one sexual partner for life, it is now understood as one person at a time. In modern marriage, the new monogamy principle contains an implicit commitment to no longer pursue sex with others.*

The demands on the modern couple are immense and complex. How do we reconcile a need for safety with a need for adventure, and can we find them both in one person? Can we desire, Perel asks, what we already have?

Consumer ideals of personal satisfaction, happiness and fulfilment drive and perpetuate the myth of “the one” perfect partner with whom we might find completion. Seductive as the notion is, it perhaps does more to fuel dissatisfaction and disappointment, as the statistics on divorce might reflect. Indeed, the consumer principle depends upon dissatisfaction, and inevitably and conveniently, peddles the cure. In the digital age, we are drowning in an ocean of relentless choice and the tantalising promise that opportunity and fulfilment could be just one swipe away. Our anxiety is rising in proportion. What impact does this have on modern relationships?

It is so often the case that couples come to therapy as slightly diminished versions of their true selves. Indeed, relationships can feel so burdensome at times, so filled with worry and responsibility that there may be little space to connect to a sense of ones self at all. Loneliness in the presence of another abounds.

Couples therapy can offer a refuge for couples to pause and reflect, to consider and understand the cultural constraints, constructions and contexts of modern love. It can support people in an understanding of their personal emotional histories and how they inform and shape the people they have become. In our original family, we learn how to feel about our bodies, our gender and our sexuality. In couples therapy, we can explore the impact of then on now.

Whatever else love is, it is a story, and one we might be wiser for reminding ourselves that can be reviewed, re-visioned and retold. Perhaps it is time to cultivate new conversations about love and desire, to set them within an ecological narrative that acknowledges complexity and nuance. One in which we might learn more and fear less the natural tension that exists between the erotic and the domestic and the contradictory longings of modern relationships, such that we can remain alive to our partners, our selves, and our world.

* I speak here in very broad terms and acknowledge newly emerging paradigms in sexual identity and relating. To be explored in future blogs.

Gerry Gilmartin is an accredited, registered and experienced psychotherapeutic counsellor who is available at our Hove practice.

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