Review Essay by R. Kerrick Murray
Printed from Rolf Lines, April, 1996, with permission from the Rolf Institute of Structural Integration. Phone: 303-449-5903.
Trauma Energetics, A Study of Held-Energy Systems, introduces the visionary ideas of its author, William Redpath, who shares his insights and theories on the dynamics of traumatic phenomena and the nature of awareness. From an autobiographical base, Redpath traces his interest in the subject of tragedy and its relation with traumata to his present method of work, an experiential technique for somatic practitioners and clients which focuses on the resolution of trauma within mind-body fields. Defining the “trauma mechanism” as the neurochemistry which suspends life-force and rigidifies the mind-body, he formulates the existence of “held-energy systems,” the residual echoes of trauma mechanisms which remain after an organism has regained mobility. This disturbance of life-force, Redpath postulates, appears to control denser levels of manifestation such as muscle tissue, neurophysiologic function, etc.
Redpath draws on his background as a Rolfer. scholar, and student of awareness to discuss traumatic patterning in a larger context, encompassing literature, the contemporary arts, media, societies, politics, religions, and spirituality.
The author is keenly aware of the inherent difficulties encountered when attempting to describe with verbal formulations events which largely defy our current language structures. Accordingly, he states that his primary concern is with the experience of energy and not the words which describe it.
Working from a foundational premise that life-force is compassionate and erotic (not necessarily orgasmic), he postulates that held-energy is post-conceptual in nature and reveals itself within the system as the phenomenon he labels “black.” The black to which he refers is not necessarily the black of a chromatic color value, but rather the black of physics: the theoretical perfect absorber of all incident radiation (i.e., vibration, movement, etc.). To internally scan for the black and to subsequently track a sensate experience of it through form, texture, and a minimum of verbal narrative allows natural intelligence (termed “brain”) to successfully unlock the traumatic patterning of held-energy, promoting the manifestation of the apparent highest vibrational state, beyond color, which he terms “clear.”
The key to regaining a state of being “clear,” Redpath argues, is to provide an environment whereby a practitioner and client can work together and minimally intrude upon the natural ability of “brain” to “follow the directions on the package” in its own way. Reductionist rationalizalions, interpretations of meaning or symbology, and physical interventions are viewed as potentially re-traumatizing influences and to the extent possible are avoided. No hypnosis or trance modes are used. Working in a conjoint meditational ambiance, the client remains clothed and supine, with rhe practitioner (usually) holding the suboccipitals lightly and without intention. Neither movements nor emotions are encouraged; the practitioner functions as an intuitive secretary or coach, guiding the client and monitoring neurochemistries in the search for the “black.” The goal or main business of trauma resolution, Redpath states, is to get “brain” to pass through a view of body to a renewed perception of its essence as energy.
Included within the book is a full session transcript with commentary of an energetics session conducted by the author. He promises to compile a body of such transcripts for future publication as an educational aid for his work. Trauma Energetics, Held-Energy Systems™, is a trade/service mark with registration applied for.
He concludes with commentary on therapists and the subject of abuse, discussing his perspective on the relationship of touch and sexuality, the nature of consent, sexual energetics, and the future of legislation in therapeutic lineages.
Within the larger field of somatic practice, I can think of no other lexicon that has been as difficult to perceive and develop as the vocabulary of the “energetic.” Consensus, even within schools of thought, is difficult to achieve and vague terminology abounds. In my opinion, Redpath constructively contributes to the ongoing discussions concerning the “energetic” by narrowing the inquiry to focus on the “trauma mechanism” and their potential relationship. In seeking a deeper realization as to what an experiential, spiritual neurochemistry might feel like, he grounds his search by inventing a collaborative process which may possibly determine what it is not; such an evolved neurochemistry does not have “held-energy systems” within its body-mind field. Eventually, this approach may prove more useful than the dialogues about what the “energetic” is. In questioning our concept of the unconscious as potentially the greatest barrier preventing entry into the “energetic” realms, he challenges our assumptions, revising the models of Freud and Reich to include his intuitions on life-energy. In arguing that language structure (as we use it) perpetuates a damaging status quo. he provokes thoughtful reflection. If the structure of language creates the reality it perceives, how might we change that structure to beneficially alter the reality?
A major flaw in the book, in my opinion, is the apparent lack of critical editing. The reader is duly warned that the book has a varied structure, and the friendly reader is invited to browse and overlook. However, by adopting a style of writing that resembles stream-of-consciousness, the resultant unsubstantiated statements and undeveloped arguments place a burden on the reader who may not be certain about what he/she is to consider relevant, or indeed what is being discussed. To Redpath’s credit, he provides a glossary that serves as a compass for the reader seeking orientation. He assumes that the reader is familiar with classical western literature and popular (North American) culture, and may thereby unnecessarily limit his potential audience. The use of metaphorical devices can hint at intuitive perceptions. and Redpath uses them often in his writing style, with mixed results, The reader does well to bear in mind that the intent of Redpath’s inquiry is experiential in nature, and is not in intellectual abstractions, however poetic or appropriate they might sound.
Profound ideas are often quite simple. I surmise that William Redpath has formulated a simple idea that may well prove to be far-reaching and powerful in its implications. With “black” as his lodestone, he is exploring the post-conceptual and the pre-verbal, seeking to unlock “held-energy” and thereby reveal something of true wonder and beauty about life. If his method is correct, the intentional interventions of somatic practitioners will be transformed significantly to acknowledge this new paradigm. The premise is worthy of direct inquiry, and further articulation.