Like a lot of children I was interested in observing life, by intense embodied interaction and all my senses in observing nature, I was a student of all that was alive and was interested in death too. I was intrigued by small ecosystems, rock pools and making wormeries and habitats for tadpoles. In potions and mud cakes and in my mums Bach flower remedies.

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My early learning came from the herd of 40 horses on my grandparents farm, experiencing the seasons in my body as I helped out throughout the year from the age of 4. From working with horses in my younger years  I learnt about process, presence and the power of language that was non-verbal. I experienced many deaths on the farm and many new lives being born and lots of the mundane ordinary, that were the basics of sustaining life, of feeding and water and the laying of beds, and the grooming and bonding with the animals that took most of the day at the weekends and holidays. Though this I observed the processes of the body as an organism, doing what it needed and knew intuitionally to do to thrive or to equally shut down and die, there was a deep trust in life as an organism that was developing inside of me.

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I have always been interested in the body as process, which led me to natural horsemanship in my adolescents to shiatsu rather than university, to acupuncture as my degree to tuina and Eastern medicine to herbal tinctures and food energetics and then to, first birth companion in lactation support and then in training as a death midwife and over the years an interest in what makes something alive and what makes something dead, what is there an absence of or presence of that makes someone more alive or someone less alive and that led me to what in our living deadens us, makes us less alive to our living, and how in our dying can we remain alive to that as well.

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Another strand to my enquiry and life work has been, what are the things that allow us as humans to mature psychologically rather than just age biologically, so what is our psychobiological maturing, what makes that possible and what interrupts this, and what affect does this have on the aliveness of the organism as a whole, in the experience and quality of satisfaction and pleasure made possible in a human life.

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My work began to look more at the early years and with the births of my three children, something deepened in an experiential way and in observation of  the development of my children and being around more children. My practice always included babies and young people and I began to work more with shonishin and massage as well as acupuncture and eastern medicine on first the mothers and then mother and baby, or primary caregiver, and looked at ways that prenatal and post-natal work could include personal work, increased awareness and responsiveness, experientially experiences, that allowed primary caregivers to grow confidence, presence, and right to right brain relating, and affect regulation coming from resource of the primary caregiver to be available to and connected with their baby and so my conscious mother courses were offered based on eastern medicine and Radix body psychotherapy.

In my working career I have worked in private practice, worked in multi bed practices, worked as a supervisor in student clinics, been senior lecturer on a BSc degree course in acupuncture and Chinese medicine, been a tutor and mentor  for students on acupuncture course, had apprentices, supervisees and mentees, devised the practical skills strand to run through the degree course in Gua sha, cupping, palpation, tongue and pulse diagnosis, electro and was co-presenter of an point location DVD to help other acupuncturists locate acupuncture points. I am currently writing a book about Eastern medicine and Radix body psychotherapy which I hope will be out, but continues to surprise me by the length it has become.

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As I come into the next phase of my own aliveness in the stopping of my fertility in one area, I am looking more into reflective practice and  turn to what creative expressions I want to offer that nourishes me in this phase of being in coming in and offering something that I find there to you. What area can I create most impact in what I have discovered in my enquiry into what makes something, somebody alive, and in bringing awareness to the unconscious and what gets marginalised and giving voice to it. Pulsation supervision is a rebalancing of left brain dominant culture and standard supervision structure to allow for the non-verbal and the unconscious to be a part of the ground we work with and to include personal work in viewing our professional lives. I am interested in what way in our practices we can deepen the healing ground, creating healthy space for healing, trauma informed spaces with regulated processed bodies of those that hold that space, and that we as practitioners/therapist/facilitators can feel attached to a sense of purpose and value in what we do.

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I continued to be led by my enquiry into aliveness and process with a keen interest in the five elements as phases, in ecopsychotherapy and the elder, in embodied relational therapy, in group facilitation based around process work, in process work, Hakomi, Gestalt, before embarking on my Radix body psychotherapy training.

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Through Radix work and through my engagement with Allan Schore’s work on affect regulation, I came to my work on conscious mothering, a course for those that would be primary caregivers to young life, to become more available and confident in being available to their babies, right brain to right brain, in non-verbal communication and affect regulation, during this time I began to make the comparison to the therapeutic relationship and to the therapeutic container/space to development and attachment theory and affect regulation, that the same right to right brain inter-relating, the relationship between being client/practitioner is often played out in transference and counter transference and in similar way to the development interruptions and our early relationships, and in fact that disharmonies in the meridians were as a consequence of these early experiences in relationship, the imbalance in Zang fu representing the interruptions to experiences and  what the individual learned about themselves at a core level, and what they learnt about their relationship to other beings. Through Radix work, which is one of the most effective and safe ways to work with trauma and developmental interruptions and by looking at my deep knowledge of internal qi/ki in the body, I began to relate feeling and purpose work through both these frameworks into what is now Pulsation Supervision.

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Pulsation supervision is now, an embodied, predominantly experiential, body orientate, right brain to right brain, trauma informed, personal growth work supervision that centres around both ‘feeling’ and ‘purpose’ and is a process orientated as well as a structural way of working with interruptions to aliveness and making the unconscious conscious, which is at the core of any supervision that is interested in growth and awareness. Whilst still fulfilling the usual left brain dominant, practical, clinical, safe and professional practice and business and skills based exchange that comes from traditional supervision.

What I like doing are numerous, but it is the being with, the slowing down to experience of, that I get the most enjoyment of living in, in the intimacy of meetings, in sharing, in deeply connecting to lives process, by feeling all that life offers deeply and continuing to repeatedly soften and grow curious about. But I do love lots of the things us humans love, reading, writing, dancing, swimming, walking, especially with those I love and can be vulnerable with and can have fun with.

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