Many of my clients come to therapy because they have not been truly heard throughout their lives. Healing begins when the client feels heard by the therapist. When clients have an experience of being heard fully and without judgment by the therapist, they can take the experience of listening and being heard into their lives and experience the sacred space between themselves and others.
Being heard goes hand-in-hand with “active listening.” Wikipedia describes active listening as “a special way of reflecting back what the other person has expressed to let him/her know you are listening…. Active Listening is a restatement of the other person’s communication, both the words and the accompanying feelings, i.e., nonverbal cues—tone of voice, facial expression, body posture.”
Instead of active listening, we often interrupt the speaker with our own ideas or agenda, assume we know what the speaker is going to say and tune them out, get triggered by the depth of what is being said and shut down, or get distracted by our own thoughts.
Active listening involves one’s whole being. It is not just passive silence, but a way of using body, heart and mind to truly hear what the other person is saying and to convey that he or she is being heard. This is done through means such as paraphrasing, reflecting back what you heard, asking questions, maintaining eye contact or nodding your head.
Active listening is a mutual act between the listener and speaker. We listen not only to the words, but also to body language, inflection, tone and other modes of expression. For example, if a friend is telling a story about a great experience visiting family, but her facial expression seems sad, there may be something that is not being expressed in words.
The best instruction I have received for active listening is two words: “Be curious.” Using the example above, the listener might ask “your face looks sad to me when you just told me about your family visit. Is there anything you are sad about?” It takes practice to not assume that you know what is going on and to not judge what you have heard. Asking questions in this way allows both speaker and listener to go deeper and develop closeness and intimacy.
Something sacred happens through active listening and being heard. The Jewish theologian Martin Buber called this the “I and Thou” experience. A sacred space is created between two people when they truly listen and are heard. According to Buber, the ultimate sacred space is that between a person and God. In Buddhism, this can be the experience of our inherent Buddha Nature – the primordial wisdom and purity that exists in all of us at all times, but which we forget as we go through life and start to build defenses against being spontaneously present with ourselves and others.
Only by understanding that we are all in the same boat we call human life can we listen and be heard, with empathy and openness. Instead, we often view those with whom we relate as totally separate from us. We do so to protect ourselves from being seen, or to satisfy some agenda. Buber calls such an interaction “I and It” rather than I and Thou.
The experience of I and Thou can only be sustained when we are fully open and mindful, noticing when we shut down and protect ourselves or when we stop listening to another. Seeing when we shut down can be instructive. It can show us where we are stuck in not wanting to be close and intimate with others. By understanding the triggers that cause us to shut down and protect ourselves, we can develop compassion for ourselves and others and be fully being present with others, without an agenda or guardedness.
I have always found it interesting that the words “heard” and “heart” are so similar. Our wounded hearts can be healed by the mutual experience of listening with our whole body, heart and mind and being heard. We can then experience the sacred space of I and Thou between us. As Zen Buddhist teacher Joan Halifax has said:
Listening means that we have stabilized our minds so completely thatthe person who is speaking can actually hear themselves through our stillness. It is a quality of radiant listening, of luminous listening, of vibrant listening, but it is also very still. It is listening with attention, with openheartedness, without prejudice. We listen with our being. We offer our whole listening body.
 Joan Halifax, in Gifts of the Spirit, by Philip Zaleski & Paul Kaufman (1997).
© 2017 Beth S. Patterson, MA, LPC. All rights reserved.