Tuesday, November 19, 2024

Sex, death, and food.

 Dainin Katagiri Roshi admonishes Issan!


This life we live is a life of rejoicing, this body a body of joy which can be used to present offerings to the Three Jewels. It arises through the merits of eons and using it thus its merit extends endlessly. I hope that you will work and cook in this way, using this body which is the fruition of thousands of lifetimes and births to create limitless benefit for numberless beings. To understand this opportunity is a joyous heart because even if you had been born a ruler of the world the merit of your actions would merely disperse like foam, like sparks. from Tenzo kyokun: Instructions for the Tenzo by Eihei Dogen zenji 


Let’s talk about death while we’re still breathing. Talking about it after we’re dead might  be challenging.


A dying Isaan told me something Katagiri Roshi said to him when they were both very much alive. I find myself revisiting this conversation about impermanence and death. And while I’m at it, can I also include a conversation about sex? They’re both dead and can’t have that conversation, or we’re not privy to it, but I will try to do it for them. 


And I’ll even stick my tongue out at you, Katagiri, even though you may only be a ghost.


And now, in reverse order, sex, death, and food


During one practice period at Tassajara, Issan ran the kitchenthe position of tenzo is highly respected in Zen monasteries thanks to Dogen weaving a spell about the cook’s practice of making food. Issan told me he’d been working night and day in the kitchen. According to the Founder of Soto Zen, this is really good practice: “Day and night, the work for preparing the meals must be done without wasting a moment. If you do this and everything that you do whole-heartedly, this nourishes the seeds of Awakening and brings ease and joy to the practice of the community.”


But Katagiri Roshi called him in. 


Of course he went. The Roshi asked him why he was missing so many periods of zazen. Issan said he felt he had to explain himselfhe was terribly busy; there were a huge number of students to cook for; directing the preparations required an enormous effort; and, cut to the chase, Issan  admitted that he was challenged working with some of the students as well as not complaining about foodstuff he didn’t think was terribly wonderful to begin with. 


Katagiri sat stone-faced. Then he said, “Yes, we work hard long hours. Then we die.” That was it. And as they say in the koans, Issan bowed and left. A true koan exit.


Issan told me this story just months before he died. In both his smile and the bright tone of his voice, I could sense his gratitude for the decades old warning. The certainty of death added urgency to his story. HIV was ravaging his body. He knew he was dying. His body felt it. Denial was no longer possible, but I didn’t hear even the faintest note of resignation in his voice, rather a note of surprise that seemed as fresh as the day of that meeting. Past and present seemed to merge.


He never forgot those few words. They changed his life. They were a blessing. They shook something loose. They turned every excuse and explanation upside down, and released unexpected wonders.


A conversation about food ended in death. Issan spoke honestly. He was dying as the direct result of a sexual encounter with his longtime boyfriend. What did he have to hide, and how could he hide it anyway? Despite the fact that many people loved Issan, they also found his relationship with James troublesome, not particularly because it was gay love, but the love of his life was a man addicted to methamphetamines. 


I began to look for other things Katagiri might have said about death, and found several. The old horse always found his way back to the barn. The words of a beloved and respected master have a way of creating their own currency. In Zen the phrase “turning word” points to a phrase that helps a student refocus his or her attention, perhaps even prompt a realization. In turn students circulate a good turn of phrase. 


Steve Allen told me that when Katagiri visited Suzuki Roshi just before Suzuki died, Katagiri cried out, “Please don’t die!” Another version of his plea is more personal and direct, “I don’t want you to die.” I had also heard that Katagiri’s last words were, “I don’t want to die,” but that may just have some sincere student either misquoting, conflating or confusing time and place. I can find no solid confirmation, but none of these statements are what you might expect from a Zen master. They certainly don't fit any sentimental notions of a master’s death poem.


But each version of the story rings of something real, gut emotion crying out. I accept the invitation to get real. 


Onto Questions about Sex!


Dosho Port quotes you, Katagiri, as saying: "After my death I will come back and haunt over you, checking on your practice."* Yes, for me, Roshi, even though I was not your student, you have come back to haunt my practice, but not checking it as you did Issan’s work as the tenzo. I find myself weighing the value of your words. They have some punch, but is it a strawman? If I deflect the impact of your admonition about dying with the volatile ammunition of sexual scandal, am I ducking the question?


"But I kept my mouth shut"

Can I take you seriously? Revelations about your sexual misconduct have come to light after your death. I am unsure if you actually lied about your relationships with women in your community, and there was no accusation that you were abusive. But keeping your mouth shut is not entirely honest either. I get that your reputation did depend, to some degree, on the perception of your being a steady family man. Perhaps you felt that if you were not directly confronted, your silence would serve the dharma. You are often quoted as saying that a good Zen student kept his or her mouth shut, followed directions, and sat upright. Roshi, I am told you were a good sitting monk, that you followed directions, well mostly; your form was good; and you certainly kept your mouth shut.

I have also tried to keep my mouth shut. I have not commented on your sexual dalliances, Roshi. As a matter of fact, I wouldn't even judge themif it were left to me, I would allow you any sexual expression you felt drawn to as long as it didn’t hurt others. But you were not fully transparent about your affairs. Did you really think that they would not come to light? Your naivete has come back to haunt us.

I am obliged to add your name, Katagiri, to the list of teachers who have abused their position. Of the more than 450 Zen teachers in the United States, the amount of oxygen taken up by the small proportion who have been involved in sexual scandals is enormous. The distraction alone gravely harms the teaching.

I will name names: Issan’s own teacher, Richard Baker,* Joshu Sasaki, Taizan Maezumi, Eido Shimano, Dennis Merzel. High profile Tibetan teachers whose names have been dragged into the same mud include Sakyong Mipham and Sogyal Rinpoche. These men, and they are all men, truly hurt us in real ways.


Po-chang and Huang-po: "The Buddha-Dharma is not a small affair”*


When the hurt goes away, does it mean that we have understood? I’ll stick out my tongue!


One day the Master [Po-chang] addressed the group : "The Buddha-Dharma is not a small affair. I twice met with the Greater Master Ma's 'K'AAA! ' It deafened and blinded me [for] three days."


Huang-po hearing this, unconsciously stuck out his tongue saying "Today, because of your exposition, I have been able to see Ma-tsu's power in action. But I never knew him. If I were to be Ma-tsu's heir, afterwards I'd have no descendants." 


The Master Po-chang said, "That's so, that's so. If your understanding is equal to your teacher's, you diminish his power by half. Only if you surpass your teacher, will you be competent to transmit. You are very well equipped to surpass your teacher."


Roshi, you were saved by the queer guy! Issan fished some sound practice advice out of a muddy pond and passed it on. He wasn’t blinded or deafened by a few words. but he wasn’t blindsided either. He carried them in his heart for more than three days. In fact he used them till the day he died.


Your dharma heir, Teijo Munnich, quotes you, Katagiri, “Please don’t call me ‘Zen Master.’ No one can master Zen.” And you also said, “Do not make me into a god after I die.” 


Don’t worry, Roshi. I won’t. Thank you.


Maori Haka


The Maori people of New Zealand have created a ritualistic dance, the Kapa Haka,
in celebration of light triumphing over darkness.

_______________________


* Tenzo kyokun: Instructions for the Tenzo by Eihei Dogen zenji 


*Dosho Port,  Me in Your Heart a While: The Haunting Zen of Dainin Katagiri


* Bivins, Jason C. “‘Beautiful Women Dig Graves’: Richard Baker-Roshi, Imported Buddhism, and the Transmission of Ethics at the San Francisco Zen Center.” Religion and American Culture: A Journal of Interpretation, vol. 17, no. 1, [University of California Press, Center for the Study of Religion and American Culture], 2007, pp. 57–93, https://doi.org/10.1525/rac.2007.17.1.57.


*following the Ming version as translated by Cleary. Also quoted in Zen's Chinese Heritage

The Masters and Their Teachings by Andy Ferguson 


Sunday, November 3, 2024

The Ontological Odd Couple—The Origins of the Fischer-Hoffman Psychic Therapy Process

Originally posted July 31, 2004, 1st revision 9/16/2006, 2nd revision 6/6/2011, 3rd revision 5/18/2021

© Kenneth Ireland, 2004, 2006, 2011, 2021, 2024


I began research for this paper, “The Ontological Odd Couple, the Origins of the Hoffman Process” when the current owners of Hoffman licensed intellectual property began to rewrite their marketing copy. They recast Hoffman and his Process, editing out the contributions of many people who worked hard and selflessly to help Hoffman flesh out his rudimentary insight..


There was another purpose behind my writing. I was trying to resolve my reservations about Hoffman and his work by simply recounting facts and events. However, after trying to disentangle Hoffman's bizarre and abusive behaviors from the modality of the Process itself, I see nothing original or other-worldly about his insights or his methodology either as presented nearly 40 years ago or in their current iteration. I'd advise anyone to undertake an ordinary course of therapy with a licensed professional rather than the HQP.

 

I also have to note here that my observations are colored by a sexual and emotionally abusive relationship with Hoffman.



Introduction


When creating a historical account, you have to start at the beginning to get it right. If you’re lucky, some facts, times, and dates can be accurately reconstructed and pinpointed in documents, letters, transcripts, and personal calendars. Some of the messy parts of bringing something new into the world will inevitably be buried and lost. The current owners of the Hoffman Process have recast, revised, and distorted the history. They need to create a compelling narrative to sell the Process. I do not rely on the process for my livelihood, which lifts some of the constraints on telling the truth.


I will argue that they are following Hoffman’s own steps in creating the narrative of a distinguished psychotherapist appearing in a psychic event to resolve his botched karma and making a plausible claim that a tailor from Oakland could be the source of complete psychological treatment.


Bob Hoffman created the original Fischer-Hoffman Psychic Therapy (FHPT) between 1968 and 1973. Claudio Naranjo, the Chilean psychiatrist who introduced the “Enneagram” into Western psycho-spiritual conversation, is the best-known of the professionals who contributed to Hoffman’s Process, but there were many others. Hoffman sought input from many sources (who sometimes did not even know that he was talking to others about the same issue). But he always attributed the final product to his spirit guide, Dr. Fischer.


The myth that the Process came full-blown from a pure source and neglected people who did the difficult work of bringing something new into the world is false. In addition, fostering outrageous expectations creates false standards for evaluating personal experience and makes it more difficult to use one’s own inspiration to gain self-knowledge and liberation. In other words, it undermines what it sets out to do.


No course of psychotherapy can produce real changes in people if it remains only theory. It changes. It reaches into areas that its creators cannot predict. If promises and expectations cannot be fulfilled, they have to be modified or eliminated. However, this evolution is distinct from marketing. Sadly, in our culture, promoting a brand name, writing persuasive copy, will prevail and in the process the contributions of many talented people are cut and lost. Their contributions were marginalized and their value neglected or attributed to others.


If nothing else, what follows can be an inclusive footnote to the revised story.

My Purpose and Sources

I propose to outline the early development of the FHPT from the basement ‘reading’ room in Hoffman’s clothing store on 15th Street in Oakland to the SAT group process. I will not cover any of the subsequent additions and deletions since the creation of the seven-day format. My focus will be the 13-week process, the exercises, and mind trips (now called ‘visualizations’) that remain the framework of the HQP to see if this yields an insight into how a very simple insight became an expensive course with a sequential series of scripted emotional events, a product in the human potential market place.


The primary source of information about the early development of the FHPT is my own experience. In 1972-73, I was in the first SAT group that Naranjo used to create a group process to accomplish “a loving divorce from mother and father” that Hoffman promised. Later in the spring of 1973, I was one of approximately 55 people Hoffman invited to be in his first 13-week group that he himself “took through” the Process in Tolman Hall on the UC Berkeley campus. The following year I was trained as an FHPT therapist and group leader, which became my primary work for several years. I led the 13-week processes for PSI, and later, I worked privately with smaller groups for another three years.


Another source is Hoffman himself and my conversations with him from 1972 until his death in 1997. Our friendship was strained and painful. While he was alive, I could not talk about my observations that gave me some insight into his inner workings, puzzles, and deep-seated unhappiness. Extremely concerned about his public image, he asserted that he had to present himself to the world as straight. Most people close to him, certainly those who worked with him, knew that Hoffman was gay, but he never publicly acknowledged his homosexuality. In this day of liberation and acceptance, his deception and his closeted life, cannot be overlooked. A good case could be argued that the process itself grew out of his conflict about being a man who loved men, his difficulty forming and nurturing close relationships, his creativity and sensitivity, and perhaps some of his inner doubts about the worth of his work.


I do not know all the people who contributed to the development of Hoffman’s work. There are many. I have not included hearsay material from people with whom I did not work or with whom I didn’t have focused conversations. Many disappeared after working with Hoffman and making a significant contribution to the Process, such as Dr. Ernest Pecci, M.D., a psychiatrist who founded PSI, The Center for Psycho-Spiritual Integration, to present the 13-week Process. I trained as a therapist under Pecci and worked with him for more than two years in the 70’s. Pecci’s psychotherapeutic model was influenced by New Age spirituality. My last personal contact with Pecci was a phone call about 1977 when he told me that Hoffman was going to sue everyone that he, Pecci, had trained unless we ceased to offer the Fischer-Hoffman Psychic therapy to the public. (Nearly everyone who was offering some version of the FHPT ceased under Hoffman’s threat of legal action, with the exception of one or two practitioners who had split with Hoffman before PSI, substantially altering or modifying it. He was also not successful in shutting down the Anti-Fischer Hoffman Process that was offered in the Bagwan Shree Rajneesh’s ashrams in Pune and Antelope).


Some key people are dead. Julius Brandstatter is the man who coined the word ‘Quadrinity’ to reflect the four aspects of being human—physical, intellectual, spiritual and emotional. I met Julius and his wife Miriam when they returned from Israel in the 70’s; their work with Hoffman continued through the re-casting of the Process into the current seven-and-a- half-day format. In the opinion of most observers, their contribution was never fully acknowledged by Hoffman. I had several long conversations with Miriam in 2006. It was she who created the organization and flow for Hoffman’s early sessions. Hoffman would call Miriam in Israel and tell her what he presented that week with SAT, and later in Tolman Hall. Miriam, a trained psychotherapist, then returned what she had presented in Israel, as an orderly, effective outline, which Hoffman filed and used for the next Process. Both Julius and Miriam are now dead.


The most important person in this story is dead before Hoffman gives birth to the Process. Dr. Siegfried Fischer assumed the status of legend and myth in the story of the Process as Hoffman’s guide. His name was removed from the original title when his son filed a lawsuit. He said that Hoffman had been his father’s patient and that his professional reputation was threatened by Hoffman’s claims. I will briefly examine both claims below.


Many of the people with whom I had extensive conversations were estranged from Hoffman, among them Ilene Cummings and Stanley Stefancic, who both served as Executive Director of the Institute after Hoffman’s return from Mexico. Besides long and thoughtful discussions about the origins of the Process and the contributions of various players, Stefancic showed me several documents, lists of the unique terms and phrases that were intended as teaching tools in the HQP (e.g. “negative love,” “giving to get,” “illogical logic, nonsensical sense”), as well as descriptions of several elements in the Processes, (including the bitter sweet chocolate ritual, and spirit guide and sanctuary mind trip), that Hoffman and his lawyers prepared when he was considering lawsuits against those he considered pirates. (I have used quotes around words and phrases that Hoffman habitually used to describe either his methodology or the concepts that were derived from the Spiritualist Church.)


Other people were constant friends and supporters from their first meeting with Hoffman until he died. Although I know these people and had many conversations with them, I have not used anything they told me in my presentation because I do not have their permission. Cynthia Merchant, personal assistant to Hoffman and Hoffman Quadrinity Teacher, worked as editor of the lengthy transcripts of Hoffman’s presentations that became the core of today’s Process. Ron Kayne, an early supporter by Hoffman’s admission, created the “guide and sanctuary mind trip,” as well as being the ghost writer for Hoffman’s book, Getting Divorced from Mother and Dad, and the first version of The Negative Love Syndrome.


When I became serious about uncovering and documenting the origins of the FHPS, I interviewed several of the members of Naranjo’s first SAT group who had worked individually with Hoffman. Ron Deziel gave me important information about the bare bones of Hoffman’s initial work heavily laced in psychic practice borrowed from the Spiritualist Church.


Most of what I will present is not easily reconciled with the image of an inspired “intuitive” or kindly and wise Jewish grandfather. However, I feel it vital to record another version of Hoffman’s inspiration and preserve it in a small corner of the universe, especially in order to note Naranjo’s contribution in some detail. Suppose we allow a story of real creation and inspiration to be sanitized. In that case, the contributions of this highly talented man who was present at a certain moment and responded wholeheartedly to Hoffman’s questions and requests without concern for his own personal gain and enrichment might be forgotten.

The Inspiration

I heard Hoffman describe the inspiration for the Fischer-Hoffman Psychic Therapy many times. The rather bare outline of this bizarre otherworldly encounter never varied. In the middle of the night in 1967, the figure of a recently departed friend, the psychiatrist Siegfried Fischer, appeared at the foot of his bed and revealed to him the missing link in psychoanalytic therapy: the concept of Negative Love as the stream of negative behaviors unconsciously passed from one generation to the next. Then Fischer’s spirit-being took Hoffman through his own psychic therapy, uncovering the roots of his own inherited patterns of behavior and liberating him with a new understanding that reached into the depths of his emotional being. Hoffman said that he was able to forgive his parents for all the negativity he had experienced growing up. He knew that “everyone is guilty and no one is to blame.” He then severed his karmic connection to his parents’ negativity. Fischer disappeared with the promise to return and assist Hoffman in completing some of his unfinished work and his karma; and that Hoffman could help him “move on.” Hoffman said he heard the phrase “doors will open” when he asked Fischer how he, a tailor, would enter the world of professional psychotherapy and present this insight as the missing piece, an antidote to the endless cycle of analysis.


Who was Siegfried Fischer? Hoffman claimed that Fischer was an acquaintance, a friend of his wife’s family, a German psychiatrist who managed to escape the country in 1936, making his way to San Francisco. I confirmed the basic outline of the Fischer story from the public record. Siegfried Fischer did emigrate in the 40s and practiced psychotherapy at Langley Porter; he wrote Principles of general psychopathology: an interpretation of the theoretical foundations of psychopathological concepts, (New York, Philosophical Library, 1950).


Hoffman presented a scenario of convivial after-dinner conversations with Fischer. They chatted and argued about the existence of the psychic realm, life after death, and questions about the efficacy of psychotherapy. I can’t overemphasize the Spiritualist Church’s doctrine: “truth” spoken by disembodied spirits to spirits inhabiting human bodies, satisfying karmic obligations. Fischer was a scientific materialist and would have had none of it. Hoffman’s telling had the feel of an apocalyptic battle between the forces of good and evil, psychotherapy vs. a psychic tailor, the psychic declaring victory after death.


After hearing this part of Hoffman’s story, with slight variations, innumerable times, I began to feel that Hoffman had an ax to grind with the enterprise of psychoanalysis that he had probably had a failed experience in therapy himself. I began to suspect that he had been Fischer’s patient and quit, still in transference. I asked Hoffman if he had been Fischer’s patient, and he said yes, that he and his wife had seen Fischer for family therapy with their son Michael. I have confirmed through reliable sources that Hoffman was Fischer’s patient “for years.” Still, Hoffman lied about his personal friendship with Fischer in order to present himself as a reliable source.


Fischer’s son maintained that he was never a close personal friend of Hoffman or Hoffman’s wife. Hoffman continued to use “Fischer-Hoffman Psychic Therapy,” and Fischer's son, David, filed a lawsuit against Hoffman. Hoffman did not contest David’s claim and changed the name of the FHPT to the Quadrinity Process. However, Hoffman still claimed, both in private conversation and group presentations, a personal friendship with Fischer and that Fischer was his spirit guide. 


Hoffman claimed that Fischer guided him as he began to work with people who started to come to him for psychic readings. From my conversations with several people who did psychic therapy with Hoffman in the “reading room” of his 15th Street shop, Hoffman’s initial work contained the following elements. After some discussion of the problems that were plaguing a person’s life (and legendary “forceful” persuasion), and making lists of his or her parents' negative traits, Hoffman instructed clients to write an emotionally-charged autobiography of their life from birth till puberty. Then he began to direct the “prosecution” of Mother and Dad for programming a defenseless child with negative emotional traits. An “anger letter” to his or her parents capped the prosecution which provided some release as well as giving Hoffman an opportunity to evaluate the depth of the client’s emotional state.


Then Hoffman “psychically read” the emotional history of the client’s parents, living or dead, describing events without prior knowledge, often including times and places, that explained and cemented difficult emotional traits into their emotional makeup. This was the parents’ “defense”: to see that negative love was passed from one generation to the next. This is the concept of “negative love”: that his or her parents had unwillingly “adopted” these negative traits themselves, driven by their own emotional history, and therefore could not be blamed. These deep, psychically verifiable understandings led to the experience of forgiveness and compassion for one’s parents. “Everyone is guilty, and no one to blame.”


Finally, through the mediation of Fischer and their personal spirit guide, the client got “Closure” by cutting the psychic ties to his or her parents. In a “mind trip,” the client yanked out the umbilical cord that connected his or her emotional child to their parents and allowed them to grow up to their chronological age. As an emotional adult, the client could, for the first time, experience unconditional love for their parents. The tools for breaking the habit of negative behaviors, now just phantom symptoms of imagined hurt, were a repetition of positive traits, a process called “recycling,” and avoidance of negative behaviors by “putting your awareness on your awareness” using rudimentary self-awareness exercises. There were also tapes of sessions with Hoffman and written negative trait lists and positive alternatives for reinforcement.


According to Ernie Pecci, the original elements of the Process were the prosecution of the Mother and then the defense of the Mother, the prosecution of the Father and the defense of the Father, and the “Closure.”


One other piece was introduced into the FHPS before Naranjo took on creating the group process with Hoffman. The imagined conversation between the client’s emotional child and the emotional child of the parent came from Transactional Analysis. Hoffman no longer psychically “reads” his patients to uncover his or her own parents’ emotional history. Hoffman found facilitators trained in transactional analysis and adapted an existing technique, a path that he was to follow many times throughout the creation of the Process.

The Development of the Group Process

I have attempted to describe the huge emotional breakthrough that I had over several weeks in that first SAT group in Bob Hoffman—#GayMeToo. I also talk frankly about Hoffman’s predatory behavior towards me, which included sexual abuse as well as my difficulty dealing with it. I’ve written about his clear violation of ethical and legal conduct as well as my struggle with it in several places, including "Bob Hoffman was a criminal. Simple." But that is not the subject of this article.


This was the very beginning of the creation of the Group Process. Hoffman’s written notes in Stefancic’s possession clearly show that Hoffman credited Naranjo with transforming the FHPT into a group process. Every interaction between them that I witnessed over more than 20 years also clearly shows that Naranjo always regarded Hoffman as a modern-day shaman. 


Lacking psychological training, Hoffman needed Naranjo’s validation, but he never trusted the techniques that Naranjo introduced to yield insight. He felt that psychotherapy was, at base, a misguided enterprise, and any kind of self-observation was, at best, far too slow and, at worst, a head game. His style was to evaluate and attack people, then point to their emotional reactions as examples of negative programming, almost always violating the boundaries of professional behavior.


Naranjo was absent from Hoffman’s group interactions and, I suspect, just let Hoffman conduct himself in any way he chose. However, Naranjo crafted the interactive exercises for most of the sessions. I will discuss two exercises in some detail, the “bitch session” and the “child/intellect confrontation.” They highlighted Naranjo’s major contribution to the Process and laid the groundwork for the experiential HQP.


Hoffman instructed us to list our parents’ negative traits. He defined a negative trait as any behavior that was “giving to get,” “buying love,” “withholding love.” This warped economy of love thwarted the free exchange of affection to satisfy our innate desire to love and be loved. (Naranjo examines Hoffman’s view in The End of Patriarchy). As we listed our parents’ negative traits, Hoffman insisted that we had adopted them, every one of them, even if we had rebelled against them as children and they occurred as negative reactive behavior. He insisted that this was the sum total of what we knew about love, that our emotional life was infantile, and that we gave emotional love in the vain hope of having it returned, deprived of our birthright to give and receive love freely. This simple model became the foil that Hoffman used to reflect our behavior back to us, a rudimentary self-observation: the memory of past behaviors in relation to our parents revealed how we conducted our emotional life. Our list of negative traits became his confrontational tool. In the SAT group, Naranjo also used dyads and other tools of self-observation, notably the study of the Enneagram, meditation, and methods adopted from Gestalt, but Hoffman considered those techniques cumbersome and slow.


We were then instructed to take the list of negative traits and recall scenes from our childhood, before puberty, where we had experienced these traits exhibited by our parents, and write down our reactions. Our emotional autobiography was to be as emotional as possible; we were not to censor ourselves as we wrote. (The Emotional Autobiography is no longer used—Hoffman told me that it was unnecessary, but I suspect it took too much time for the compressed version).


That first Fall, at least five weeks were dedicated to this prosecution of Mother. It was mid-October when we began the bitch session. I mention this because it was the first time I noticed Hoffman’s urge to move the process ahead while it appeared to me that Naranjo was testing psychological methodology as applied to the FHPT. My observation was, of course, obscured by the fact that I was a participant with enormous transference already underway, but when Hoffman ended the SAT group process before it was even half complete, it was evidence of their tension.


The bitch session, which replaced the “anger letter,” was an experiential expression of anger, directed at a parent, using explicit language, physical motion, beating pillows, and screaming. It was first conducted with the group members observing the person on the “hot seat” and then providing feedback about the depth and expression of the anger. (A personal note here: this experience was, for me, one of the major breakthroughs in my entire adult life. It took weeks for me to really allow myself to express my own anger, but when I finally did touch the depth of my rage at my mother, it altered the course of my life. It was as if a huge veil had been lifted and I had to admit that I was an angry person. But more importantly, I recognized that I had a range of feelings I’d struggled to avoid all my life and a set of defenses I had constructed to avoid these feelings. At that moment, I became solidly engaged in my exploration to achieve some degree of resolution and freedom.)


The introduction of the “bitch session” was important to Hoffman. It was his first experience of psychological work, allowing a person to experience the level of emotional release that he had been unable to achieve with his “anger letter.” It also, in my view, pointed to a rapid way to induce the level of feeling and emotion that is the hallmark of the current version of the HP. Later Pecci introduced another technique for inducing very early infantile feelings, the “primal,” an adaptation of Reichian bodywork, borrowing its name from the then-popular Primal Scream Therapy; it also continues, I think, to exist in some form in the current HQP.


The next of Naranjo’s contributions that I would like to discuss is what is now known as the “Child/Intellect Bitch Session.” This does not follow the chronological sequence because it actually occurred after Hoffman had begun to do his own work. While I worked in the first FHPT Process, I continued my participation in the SAT group. One night I took the hot seat when Naranjo himself was doing Gestalt therapy. In the FHPT, the client visualizes his or her self as composed of four parts: the physical self, the intellectual self, the spiritual self, and the emotional self. The emotional self can assume whatever age where the client or patient feels some block or experiences some incident that remains unresolved. In a dream sequence that I began to act out, alternately taking the role of a stern mother and a vulnerable child, with Naranjo’s coaching, I experienced myself at war with myself, perpetuating in a kind of stalemate, hiding from my sexual feelings and repressing them fearing my mother’s disapproval. Anger and frustration surfaced, and the solution that I had crafted, the choice of the celibate religious life, began to look like just that, a solution I had crafted and not the vocation that I was trying to follow. As a follow up, it was suggested that I try to craft another kind of truce between the emotional child and the intellectual self, represented in the session as my disapproving mother. I was among the first of several people who used the persona of the child and intellect on the hot seat. Very soon, Hoffman introduced an exercise in which the emotional child and the adult intellect alternately expressed anger and frustration, eventually arriving at a kind of truce. This became known as the Child/Intellect Bitch Session and continues to exist in a different form in the HQP today.


By the end of November, Hoffman ended the group experiment with SAT. He told us that he would take us to a place where we could stop—the defense of mother, and that he would conduct his own 13-week group process in Tolman Hall on the UC Berkeley campus. (I later learned that he had been diagnosed with bladder cancer and was going to retire to Mexico to either heal or die; that he had made the decision to entrust his group process to Pecci; and that the training in Tolman Hall was to introduce a pool of people to the group process who might be trained as therapists, or ‘teachers’ as we were called.)


A hallmark of the 13-week process was the order and the pace. Specific assignments for each week were due three days after the session; Hoffman reviewed them, and his recorded comments were back in your hands at the beginning of the next session. In every session, Hoffman lectured, shouted, cajoled, confronted, intimidated, humiliated, bullied, and abused us. He called us assholes and negative love buyers. Perhaps this behavior forced some people to examine themselves, but it far exceeded professional boundaries appropriate for therapist/teacher and student/patient relationships. Hoffman justified his behavior by claiming that his basic message was so simple that it was hard to grasp without his unyielding confrontation: human beings deserve a satisfying emotional life but are prevented from achieving that goal by the adoption of the negative traits of their parents.


He conducted other portions of his course through “mind trips,” and I will mention two of them, the parents’ funeral and the birthday party because together with the other exercises already mentioned, these fill out every essential element except “Vindictiveness,” “Play Day,” and “Dark Side” of present HQP. After the prosecution and defense of both parents, we were asked to close our eyes and imagine that we were awakened in the dead of night by a phone call: our parents had been involved in a car crash and were near death. We were asked to follow the course of events from the emergency room to the graveside. Bob told me that this “came through” as he was speaking. Furthermore, he said that if we experienced a full range of emotions, we could set aside our anger towards our parents and begin to experience unconditional love for them. There was another mind trip when we were asked to visualize the birthday party that we never had, where we were celebrated and feted for who we were and not who we had to pretend to be to experience our parents’ love. During the whole time I practiced the 13-week FHPT, I know that Hoffman struggled with achieving a high level of emotional experience he considered necessary to produce the emotional freedom he saw as the goal. Both remain in the HQP today as elaborately produced events with music, props, and food. When combined with suggested visual images, they can and do induce powerful emotional states. I suggest that Naranjo’s early introduction of experiential exercises into Hoffman’s basic framework made it possible for Hoffman to create the controlled emotional rollercoaster of the current HQP.

Conclusion

As the history of the Process is being revised and cleaned up as a product of the human potential movement, I have tried to leave a footnote about the people who helped Hoffman in order that their important contributions are not neglected, attributed to others, or lost regardless of copyright.


I had hoped to shed light on how an “inspired insight” makes itself known in the world, examining how a core insight into human nature could become a coherent, repeatable experience that would provide people with access to their own emotional life and deepen their awareness of their own spiritual lives. Frankly, I do not know if any process is able to deliver this result in a sustainable way, but there is always the possibility that even a split-second experience of unconditional love might be enough to alter centuries of abuse.


However, I am certain that I demonstrated that the Fischer-Hoffman Psychic Therapy and the subsequent Hoffman Quadrinity Process came into existence through the combined efforts of Bob Hoffman and Claudio Naranjo, that it required both men to bring it to life, that the HQP would not exist at all without the generous contribution of Naranjo. Hoffman borrowed widely and used anything that he thought might be useful. He relied on Naranjo more than anyone, but also others like Pecci, to fill out his vision and give it legitimacy.


Naranjo was constant in his friendship and support. I saw Naranjo demonstrate respect and love for Bob Hoffman from the time he provided him with a group that he could use to create the FHPT to his last meetings with Hoffman when he was dying from liver cancer in his Oakland home. Naranjo thought of Hoffman as a modern-day shaman. On the other hand, their relationship was not easy—Hoffman, untrained and impetuous, a tradesman by nature and choice, Naranjo, skilled and intellectual, a thorough professional—they were an ontological odd couple.


And finally, a personal evaluation, one that was also hard-won.


In the last analysis, it is not difficult to create the circumstances for unique experiences that are extraordinary or yield real insights.


Teachers, real ones and charlatans have been doing this for ages. Their bag of tricks include meditation and self-analysis, as well as trance and hypnosis, autosuggestion, even bullying as a way of barging through defense mechanisms. Despite his claims to the contrary, Hoffman made ample use of the more nasty tricks with complete impunity, always taking the higher ground. (He was, for example, never angry with anyone but ‘righteously indignant.”) But when it comes to actually seeing if his results were lasting, the evidence is scarce or relies heavily on anecdotal evidence. Many people say that the experience was powerful, but if they made real changes in their lives, if they were happier and not living under another despotism, however benevolent, the majority of those I interviewed had found a sustainable spiritual practice and devoted themselves to it.


In my experience directing people in the Process, I cut as much as I could of the trappings of the spiritualist church. I found them fraudulent or, at best, embarrassing and useless. I dropped Hoffman’s inflated claims that the Process was all the therapy that anyone needed, that it was Freud’s missing link. I introduced conversations that allowed clients to explore how their early emotional programming influenced their lives here and now. But listening deeply to 40 individuals a year began to take too much of a personal toll for a meager income, and I stopped offering the Process when Hoffman threatened a lawsuit. I certainly had neither the stomach nor money to face off in court over his intellectual property..

 

© Kenneth Ireland, 2024



Wednesday, October 30, 2024

Bob Drinan and I design a future for the Jesuits

Just after I took my first vows as a Jesuit in 1968, Bill Guindon*, the newly appointed Provincial, hired Arthur Anderson, a corporate consulting firm, to work with the entire New England Jesuit community to re-vision the province's works. This period remains quite vivid in its emotional impact, though some of the particulars have faded away. Guindon and his Socius, Paul Lucy, were my direct superiors most of the time I was a Jesuit. 

The team from Arthur Anderson soon learned they would guide a “discernment” though the word didn't exist in their vocabulary. Of course, they agreed and were even eager to learn, but they also had their requirements for the makeup of our Jesuit teams. We were all included regardless of grade. I had only taken my vows a few months before, but in the egalitarian mix, I was chosen to work with Bob Drinan, then Dean of the Law School, regarding our political stance regarding the social apostolate. The committee was small, only four of us, perhaps due to a sizeable portion of our New England Jesuit brethren being old-time religion conservatives, even in the wake of Vatican II's closing. 


Working together those few months was remarkable. Drinan was meticulous, always attending meetings on time, prepared and attentive, and never once pulling rank. I was a Jesuit scholastic, and he was the dean of a law school, but in our meetings, he treated me as his equal. He was an incredible listener and supportive of me, encouraging me to express my opinion and pointing out where it needed to be filled in. I learned so much.


In the end, Bob Drinan, his secretary, and I wrote the proposals and guidelines that would shape the political stance of the New England Jesuits. A year later, I went to work as a community organizer in South Boston, and in 1971, he ran for Congress on an anti-Vietnam War platform. (For which Jon Kerry, working for the campaign, suggested the slogan: “Vote for Father Drinan or Go to Hell!”) 


In 1996 or 97, I read a small piece--it might have been in America or some Buddhist publication--Drinan, already in his 80s, had just completed a Zen sesshin under the direction of Father Robert Kennedy, Roshi. A sesshin makes the discipline of the Spiritual Exercises look tame. Twelve hours of silent meditation a day, usually in seated posture, in 4 blocks about three hours long with short periods of walking meditation, silent meals, a few hours of work practice, and interviews with the teacher. In the article, Bob spent only a few sentences describing how physically demanding it was and paragraphs about the insights and “consolations” he received when Kennedy celebrated daily Mass. I was incredibly moved; he jumped into a demanding spiritual practice with both feet and lived to tell the tale. 


I googled Bob Drinan, found an email address at Georgetown, and wrote to him. I said he probably didn’t remember me, but I filled in some places our paths had crossed and mentioned those few months 40 years ago when we worked together with the organizational consultants from Arthur Anderson. I told him that I had been deeply touched by the telling of his experience during sesshin and the Jesuit angle; I had been practicing Zen for almost 20 years, and I probably closed with some words of gratitude to him and how his path and service had touched me. I pressed send and forgot about it.


About a week later, he replied. It was not a formal, congressman-style “thanks for your concern about the important legislation, etc.”--I suppose that I am not alone in getting lots of those--but a very personal, connected note: Yes, of course, he remembered me; he was head over heels enthusiastic about his experience, encouraged me to keep up with my “Zen studies.” and he thanked me for undertaking it. I did not expect a response, yet he took the time, energy, and consideration to write a former Jesuit he’d known briefly 30 or more years in the past.


Nancy Pelosi was and still is my representative in Congress. For decades, I was very active in San Francisco politics, and at some constituent meeting, I mentioned in conversation that I knew Bob. She quickly volunteered that he was her spiritual director, as he was for most of the Catholic representatives. The next news I had of Bob was when my representative, now Speaker Pelosi, wrote about her sadness at the passing of the “Father of the House.” 


I tried to remember whether or not he had put up much of a fight when Pope John Paul II demanded that Pedro Arrupe order Bob to leave the House of Representatives. I couldn’t imagine that he didn’t go without a few well-thought-out and carefully researched objections, but he did. He was professed and a Jesuit through and through.


He was a hero of mine; he still is. He tried to map a path for a Catholic to participate fully in a pluralistic society even when dogma, or at least a literalistic interpretation of the teaching, sets you at odds with the tolerance a democracy requires. His stance on abortion is a good example. And I fully supported fierce opposition to American interventionism. 


I wish I could figure out how to live a complex life fully. I suppose if I still felt a strong impulse to live a life with vows and promises, that kind of spiritual discipline, and felt that I could do that without compromising or being compromised, I would look to a life like Bob’s or Dorothy Day’s as a great model. 


When I googled Bob about 40 minutes ago to check the date of his death, I found this piece about the file that the FBI kept on him and his efforts to see it. I think it is such a great story and shows how he operated. 


http://goodjesuitbadjesuit.blogspot.com/2009/01/fr-robert-drinan-sj-was-under.html


*Regarding Bill Guindon, his vision and tenure as head of the New England Jesuits were remarkable. He was a visionary, and I was always surprised, even disappointed, that he was not tapped for a wider role.


Monday, October 28, 2024

White Night; The Elephant Walk

 May 21-22, 1979


I missed Stonewall, but on White Night, I got slugged by a fat Irish cop in front of the Elephant Walk. 


A decade earlier, my response to Stonewall was to organize a stuffy seminar on the Church and Gay Rights at Woodstock College. My response to White Night was to become a radical. 


The San Francisco community’s response to White Night was far more ferocious than Stonewall. Our sense of outrage ran deep. In just a decade, we really had thrown off centuries of old stereotypes. A momentous change had happened in the community. For us, being gay was simply a fact of life. Stubborn segments of the general society were lagging behind, and they were about to feel the fury of the men and women they intended to keep in their place. We had won a place at the table, fair and square. It had been taken away violently, and the consequences of assassinating our leader were going to be a blink and a nod. Never again, and certainly not in San Francisco.


The verdict was announced late in the day, close to 5 o’clock. I remember because later the police claimed it was the end of a shift, and they had no time to prepare for the mayhem that ensued. I was working late in my wood shop on 22nd and Alabama. The Inner Mission, a very Hispanic neighborhood, was perhaps an unlikely place to hear about Dan White’s fate, but the whole city was listening to the news. I turned on the shop radio. Manslaughter. Dan White had been slapped on the wrists. He shot at close range, and killed two public figures. The jury of his peers was letting him off not because he binged on Twinkees but because they were sympathetic to what he stood for. We all knew this. A minimum sentence may have been the official outcome, but having tasted power by electing Milk, the GLBT community was not going to be silent. 


I decided to drive down Howard and cross Market at 9th Street. As I started north on Larkin, I passed a line of parked police cruisers. Within a few hours, these would be torched, but it was still fairly early in the evening. I decided not to join the crowd that was already forming outside City Hall. My motivation might just have been hunger. I needed to eat. 


At home on Pierce Street, Terry and I watched live TV coverage as the crowd grew to several thousand, and then in the dark we could see the flames of the burning police cars. We could hear the actual sirens in our kitchen. We were less than 14 blocks away. It was loud. I decided to walk to Castro Street. That was the community’s home. It was where the march formed if there was a protest. It was where we celebrated. I knew that there would be something going on. I had to be there, but I also had a strange sense of foreboding. 


There was stunned disbelief about White’s verdict, and the rage was not in hiding. It might have been after 10 or a little later that the first protesters from City Hall began to straggle into the Castro. They arrived in small groups, mostly on foot. No one was shouting, “Out of the Bars and Into the Streets.” It was not that kind of night. This was the debriefing after a battle. What happened? How many people were hurt? Who was arrested? What’s the current situation? Drinks were bought for the warriors. 


The crowd began to grow. I don’t remember thousands, but it was more than a few hundred. The bars were full with some spilling out onto the sidewalks. People were looking for their friends. It was pre-cell phone, so we relied on the more primitive communication of friends asking about friends. Each of the few buses that headed towards Noe Valley was full of weary men. Cabs picked up passengers quickly. But the fury had not finished its work.


I found a few friends from Alice, the gay Democratic Club, on 18th, standing near the entrance of the Elephant Walk. There was a heated discussion. Of course, we were talking politics. The real activists were already trying to formulate a strategy for the coming days and months. I was already disappointed in Harry Britt, the man whom Harvey had groomed as his successor and Mayor Feinstein had appointed to finish his term. I knew we couldn’t look to him for leadership. The majority supported Britt, or were willing to give him some time to learn to swim after being pushed into the pool. Filling Harvey’s shoes was an impossible job, and grudgingly I kept my mouth shut. 


But most of the guys just wanted to get some dirt. We were angry, and we were about to get more angry. The cops had targeted the Elephant Walk as point zero in their retaliation for the humiliation of losing control of the rioting, looting, and burning in the Civic Center. It was just after midnight or perhaps a little later that a pretty sizable phalanx of cops, swinging clubs in riot gear, appeared at Market Street and began slowly making their way down towards 18th. They stuck together but were not in tight formation, as if to protect themselves from what who knows. Probably more than a few still had grandmothers living close to Most Holy Redeemer two blocks away. Our neighborhood had been an Irish ghetto they’d abandoned for the carports of Daly City.


Then came one of those moments that sticks in your mind for life. I don’t think there were more than a dozen of us standing close to the front door of the Elephant Walk. We were just talking. At that point, there was no traffic on the street, but we were on the sidewalk. I remember I was standing on the left side of the door, perhaps 10 feet away, perhaps as close as 5 or 6 feet. Three or four cops, maybe 10, were leading the group. They speeded up, and I thought about ducking inside. One of the leaders hit me on the chest and pushed me aside. Looking at me directly he said, “Go home if you don’t want to get hurt.” I could feel his anger was much more violent than mine. He was armed, and his badge was hidden. There was going to be a fight. I realized we were overpowered and the dangers would be entirely felt by the men and women in the streets, not the cops.


I started to walk up Castro slowly and hesitantly at first. The crowd started to come out of the other bars and were taunting the cops. I looked back and saw the cops smash through the Elephant Walk’s lovely front doors with the huge brass tusk pulls. There was lots of screaming and shouting, breaking glass, the men who’d been inside began running out. Some were fighting back. I began to run up to get across Market Street knowing that many white gay men like myself would be punched, beaten and arrested that night along with many others. I stood guiltily behind the police lines on the northside of Market until the cops began threatening us as the fighting increased in the Castro. 


I was trapped in a wide range of feelings. They swung from indignation and anger to helplessness and finally just naked fear. Of course, I knew that we gays and lesbians were a minority, but somehow, this liberal former Jesuit believed that if the world were just, I would escape discrimination. The last vestiges of white classist privilege would prevail and save me from harm. I was wrong.


The only time that I experienced this kind of rage before was during the Roxbury riots that followed the killing of MLK in ‘68. I was a second-year novice doing my “Hospital Trial” at Mass General, where we served as orderlies in the Emergency Room. The stream of ambulances and police cars dumping off the victims of the riots was horrifying. Early in the morning, when all the gurneys on the platform of the ER dock were full, three Boston cops were rushing back to their cruisers. One turned to the other two and said, “Let’s get back and break some more skulls.” They used the n-word. They saw me and quickly apologized, “Sorry, Father, you just don’t know what it's like out there.” I was and am no street fighter, but my gut told me that an unprovoked attack had to be answered. There was no apology from the cops on White Night, and I still had no idea how to respond.


After Harvey’s death, I’d always been on the lookout for good gay candidates, and there have been several, but in general, I’ve been disappointed by the series of lackluster politicians who flooded San Francisco’s political life after Harvey opened the gates; Britt took being supervisor as a promotion from letter carrier and now he had Wednesday and Thursday afternoons free to play the ponies at Tanforan or Golden Gate Fields. He certainly was no Harvey Milk. But if gay men and women were to enter the world as equals with the rest of America, there is no reason why we should be spared the sad breed of political hacks. I just always hoped we could do better. I still do.