Peter A. Campell, Ph. D and Edwin M. McMahon, Ph.D. 
_Bio-Spirituality  Focusing as a Way to Grow._ Second edition,
1997. (Loyola Press, Chicago, Illinois)  213 pp.

      Reviewed by Yiannoulla Venn,  < erevna@zenon.logos.cy.net>.
Teacher in the Art and Science of movement. Workshops for groups
and individuals  in a " A new approach to Living and Being" .  
Co-ordinator of the  Erevna  Foundation  in metaphysics in all its
aspects both local and abroad.
       Bio-Spirituality Focusing as a Way to Grow was first edited
in 1985 and this is the 1997 second edition with some additions
particularly on the practical aspect of focusing, as well as to
advocate focusing as a way to achieve and bring to the surface of
the conscious consciousness  the  spiritual link  that exists 
between  the body,  one's inner self  and God as  consciousness.
     Originally focusing was developed  by Dr. Eugen Gendlin at the
University of Chicago and the authors  have found in practice that 
focusing apart from being a therapeutic way to  reach the core of
a disturbance or a  behavioural  pattern  it can  also be
implemented as a way to reach the body's innate wisdom with the
ultimate aim to connect initially with  one's inner universe and
Christ.  It claims that through focusing Christianity can become 
a new   refreshing establishment,  the western Christian yoga.
       There is a strong  emphasis on the bodily potential to
connect  with  the  "spiritual" or  the "transcendence"  which is
innate in every human being and which is not restricted to any one
religious dogma or belief but transcends  all.
     The authors are not claiming to  teach something new  and
revolutionary but rather are introducing a new dimension,  scope
and approach to focusing.  It is said  that  the physically felt
body is in fact part of the whole universe and can be  felt inside
and  a resonance can be achieved with the divine  through  "bodying
it"  as opposed  to "thinking" about it.  In this way it is
possible for the  personality to make  quick  leaps into new 
realms of spiritual consciousness and  unveil  sacramental openings 
within one's own  inner universe.
     As a  first step towards achieving this  the personality must
learn above all to "let go of the need to be in control and to be
in charge of a felt sense" .  The potential for change and growth
lies in this non-descript  but operative word called  -felt sense-
which will allow lasting movements to unfold as opposed to working
via  the control of  emotions and  thoughts.
     In implementing the art of allowing things to surface or to
connect with through a felt -sense  means the concept  will be
sensed in the body rather than in the mind.   A blocked felt sense
is the cause for stress,  the build up of defenses,  loss of
energy,  lack of concentration and so on. The resulting forward
movement  will  come as  a gift  or grace which will be allowed to
come into existence through bodying it.
        It is claimed that this  form of focusing will lead to
spirituality because  the personality at this spiritual threshold
will become aware of interwoven webs of personal fears  and will be
guided to deal with  these if  and when  the personality is ready
as opposed to forcing any  controlled  spiritual ideals and methods
which in the long run  could be manifested  as obstacles in
themselves.   The authors  support  a spiritual growth through the
art of allowing, since the body sense will bring  the necessary
freshness and  the right  climate for spirituality through  a
belief  in one's  body potential.  The forward movement is based on
purposeful striving, a  letting go of the reins to allow  a  deeper
process to manifest itself in time.      The critical factor for
this change in not through understanding a thought process or
analyzing,  or replacing emotions and egotisms with better ones, 
but  rather through an experience of give-shift or movement in
bodily awareness on a  given  issue.  This is the way of seeing
things in a new way, it is an experience of inner release which has
no particular way of being established as a way.
     It is advised that this process of focusing  should be done
under a proficient experienced guide who will "walk along"  with
you ,  whom  you will choose with care based on  guidelines given
in the book.
    The chapter dealing with focusing as a new approach to the 
Christian way entered too much into the
technicalities/meanings/interpretations  of the Greek words such as
sarx, soma , pleroma, kairos and chronos which did not add much to
the theory except perhaps some confusion to those not so familiar
with these words.
    The background theory on  which this form of focusing was  to
connect one with the inner universe   and felt sense was left very
much undefined and unexplored.  The loose term of  the individual's
inner universe  could mean anything since this always relates to
the individuals experiences both recent and past which is mainly 
stored within the  subconscious level and the only part that is
seen is the expression of the individual as a way of thinking and
behaving. To make steps forwards one has to have epignosis of  a
given "state"  in order  to use it as  a measure, as a standard.
     Given a little bit of  self-analysis and endoscopisis  most
people are aware that there is a shift in one's perception of
things and the  understanding of  the meanings of good alter all
the time. For each person the shift  level  is different but
nonetheless a shift.  The  point is that to base  focusing through
a felt sense it signals a lot of dangers. It will encourage
illusions,  fantasies,  self hypnosis and above all bringing to the
surface "knowledge" from the subconscious mind  which is not
necessarily  representative of the inner universe nor   the true
expression of the personality.  We often hear normal and disturbed
talking about imaginary connections which to them are as real as
their image in the mirror.  So,  when, how and where  does one draw
the line of what is real, true and spiritual  as a felt sense?
         The authors have set out some good ground work on focusing
but  would still like to see more on   "the felt sense" since this
is the principle point of this focusing  and it is still, as yet, 
very much unexplored .
        The merits of de-focusing were dismissed very lightly and
would like to point out that many  people worldwide with pain in
its many facets have been helped to  make forward  positive shifts
in their expression through de-focusing and this aspect should
perhaps be looked at again in the seriousness that it merits both
as therapeutic but also in making spiritual shifts. .
       Focusing is a major issue in  the  evolvement of the
individual and I am sure the authors will be back again with more.