Think Act Be: A Whole Person Approach to Healing

When John came to me for treatment, he’d lost his job a year earlier; at 58 years old he was not optimistic about finding a new one. Since then, he’d stopped exercising, his diet had deteriorated and he’d had a recent health scare. His relationships were also suffering, as he often argued with his wife, felt alienated from his adult children and rarely got together with his friends. He felt broken, and sometimes wondered if life was worth living.

Like what you are reading? For more stimulating stories, thought-provoking articles and new video announcements, sign up for our monthly newsletter.

John’s situation is not at all uncommon. As one part of our life suffers, others often go down with it. What might start as a physical illness soon affects our minds, just as a psychological stressor like losing one’s job can lead to physical exhaustion and poor health. The cascade can continue and affect us at our core, leaving us feeling lost and dispirited.

I’m well acquainted with this downward spiral not only from my clinical work but from my own extended physical illness that resulted in social isolation and a major depressive episode. Eventually I felt like a burden to everyone and wondered if my family would be better off without me.

Just as our struggles often spread into many areas of our lives, our healing requires a multi-faceted response. My own approach as a therapist integrates cognitive behavioral therapy (CBT) with mindfulness, which I call “Think Act Be.” It’s a simple reminder of three interconnected paths to healing—Mind, Body, and Spirit (see figure).

When I’m working with clients I often ask myself which of these paths might be most helpful to them at this point in their treatment.

  • Are their thoughts serving them well?
     
  • Are their actions consistently rewarding them with enjoyment and a feeling of accomplishment?
     
  • Do they find meaning and connection to nourish their spirits?

Other clinicians before me have recognized the power of combining these three schools of thought (e.g., Mindfulness-Based Cognitive Therapy). Indeed, integrative approaches in general are commonly used by clinicians, whether or not they follow a CBT approach. Therapists of all stripes see the value in treating the whole person.

Bringing the Principles to Life

The principles of mindfulness-based CBT are very straightforward and easy to explain:

Foster healthy thinking.
Do life-giving activities.
Practice present awareness.


The challenge lies in bringing these principles to life, otherwise they’re no more effective than easy truisms like “be in the moment.” How do we retrain our minds? Which activities are the right ones for me? What are ways to practice mindful awareness?

In my experience, three ingredients are necessary to develop new and more effective habits that promote healing:

  1. A clear and focused plan
  2. Daily practice
  3. A wide range of practices
Without these three factors, we’re likely to slip back toward unhelpful thoughts and behaviors. Thus, each CBT session generally ends with planning for things to work on between sessions. This emphasis on consistent practice of new skills and techniques is part of what makes CBT effective.

In general, it’s best if the plan is written, which makes it much easier to remember and provides greater accountability. Some therapists write the plan on an index card so it’s easy for the client to carry it with them. That idea inspired me to develop The CBT Deck, a deck of cards printed with daily CBT and mindfulness-based practices. It includes many of the same techniques that John and I worked on during his treatment; example exercises from the deck are included in bold in the following discussion of his treatment and recovery.

John’s Recovery

In my work with John, we focused first on adding valued activities back into his life because this seemed like an area of “low hanging fruit,” and behavioral activation tends to pay off quickly. His activities included going on weekend adventures with his wife and doing fun things that also provided physical movement.

We also worked toward taking care of tasks around the house that he’d been putting off and on building positive interactions with others since his relationships had suffered. Given his health challenges, we worked on ways to improve his sleep and eat more healthfully.

Soon we began addressing his thoughts, starting with recognizing thoughts as thoughts. He identified an overly negative self-critical voice that told him he was “unwanted” and “useless,” which we worked to correct in various situations (see sample card).

Mindfulness became the third pillar of John’s treatment and recovery. Through different meditation practices he learned to quiet his mind and recognize its chatter, and could prevent himself from getting caught up in negative trains of thought. He also found relief from putting up less resistance to reality, instead opening to the unpredictability of life.

We worked together to bring these practices into his daily life and his interactions with others. Gratitude was also an important part of John’s recovery, as he started to notice how much was right in his life.

It was only a few weeks before John was feeling markedly better. That said, the improvements were somewhat delayed; he didn’t feel immediately better after the first weekend outing with his wife, and his mindset didn’t change miraculously after one week of working on his thoughts. Just as giving up life activities took a while to affect John’s well-being, so the effects of resuming them were somewhat delayed. This delay is part of why consistent practice is important; if a person stops the practice after a day or two, they probably won’t have gotten a sufficient “dose” to see real improvement—and may conclude prematurely that “it didn’t work for me.”

John and I met weekly for more than a year as the improvements continued. Eventually we tapered down to meeting about once a month, which John finds helpful to maintain the practices that keep him well.

Healing for All

After many rounds of inconclusive medical tests, I began to accept that a mind-body-spirit approach to healing was just as relevant for me as for those I was treating:

Think: I’ve found it extremely helpful to make simple adjustments to my mindset—for example, seeing myself as “still healing” rather than “still sick.”

Act: I threw myself into life-giving activities like gardening, where I can see the fruits (and vegetables) of my labor.

Be: I’ve given myself space to connect with deeper parts of myself that I’d forgotten about, including a renewed connection to sacred scriptures.

It might sound funny, but I plan to use The CBT Deck myself as a regular reminder of the kinds of practices that enrich our lives.

As you assist others in healing—or work toward your own—what framework do you find most helpful? In what way does your approach tend to the mind, body, and spirit?
 

Qualia and Quiddities in Psychotherapy

In this world of S.T.E.M. (science, technology, engineering, and math) education and careers, I’m an outcast. I’ve invented a new word for my position: “ascientism.” I am an ascientismist. It means that I do not believe that science can answer all of the important questions in life. Let me be clear: I am not anti-science. I am not a climate change denier; I am not an anti-vaxxer and I am not a flat-earther. In fact, I’m an academic who does research (albeit qualitative). I think most real scientists are also ascientismists. I think that an exclusive focus on STEM education may impair a generation of psychotherapists.

On a basic level, many of us who prize science (I really do) do not believe that the scientific method can answer all of the questions that are relevant to existence, and cannot in-and-of-itself provide for the quality of life of the planet and its inhabitants. The scientific method, like everything, is highly biased, and can only point toward a limited type of answer to the limited questions that can be processed through the method. This bias strangulates those of us who wish to help people who are suffering in multiple complex ways.

The answers you can get from the scientific method are answers to questions about amount: a quantity. The rise of scientism has thus contributed to the quantification of life. Culturally, we judge everything based on its number. How important are you? Well, how much money do you have? How much do you weigh? How many social media contacts do you have? The numerical bias inherent in scientism skews our values. This leaves clients unsure of their own relevance as humans and leave us therapists highly limited in terms of how we can understand and help our clients.

Like what you are reading? For more stimulating stories, thought-provoking articles and new video announcements, sign up for our monthly newsletter.

The skewing of values is exacerbated by the fact that the scientific method elevates “objectivity.” What objectivity suggests is that one can shut off things like feelings, desires and motivations in order to apprehend the world as it really is. This is neither possible, nor is it desirable. It has contributed to a culture that is affect-phobic. People think that they should somehow be able to free themselves of all difficult feelings. Don’t be sad, don’t be angry, don’t feel guilt. When we turn off our own feelings, we lose a great deal of important information about ourselves and the world. We also lose the ability to connect to the motivations and desires of others. This decimates relationships. How many of your clients have diagnosed themselves as socially phobic? Most of my late millennials and gen Z’s do. Scientism may contribute to this particular problem in living.

Scientism is not an alternative to fundamentalist beliefs, as so many of the social media memes suggest. It is one. And as a fundamentalist belief, it is not an appropriate belief system on which we should completely base psychotherapy. Do we need some science to help us understand problems in living and how to help people resolve them? Yes! And we need the humanities in equal measure. The branches of knowledge subsumed under the term humanities include art, literature, music, history, philosophy, religion and language. They are called the humanities because they all in their own ways explore what it means to be human and some of the variations in the human experience. One of the advantages they have over the scientific method is that they explore humanity in the particular (an ideographic view), versus humanity in the abstract (a nomothetic view). We don’t work with aggregated “humanity.” We work with actual, concrete people whose complexity and uniqueness cannot be captured by any nomothetic technique or description.

We help people whose lives have been so quantified that they have no idea who they are or why they exist. Then we ask, “what is the frequency, intensity, and duration of these specific symptoms of codified mental illnesses?” We put more numbers on them. A humanist-enhanced therapy explores qualia and quiddities over and above symptom counts. Qualia (singular, quale) are “what it’s like.” It is a subjective experience that is difficult to succinctly describe. What is it like to fall in love? There are times these experiences undermine one’s well-being and become habitual: all experiences generate the same qualia. This then becomes the focus of change in therapy. As difficult as these experiences are to put into words, the process of attempting to understand, and to a small degree share, someone’s qualia is at the heart of ascientismist therapies.

The word quiddity means “essence.” Quiddities are those things that make an individual unique among humans: their particularities. “Who are you? How are you special?” Therapy becomes an opportunity to help people celebrate those quiddities that enhance the client’s quality of life and alter those that contribute to problems in living. This is an old kind of therapy. Perhaps what is old can become new again.

Yes, use science! Read outcome studies and meta-analyses. They are helpful. Also read religion, philosophy and literature. Attend to your clients’ language. Ask about what music and other art forms they enjoy. You might even “prescribe” specific artistic expressions to open up your clients’ experiences and trigger specific qualia. By all means, inquire about your clients’ religious/spiritual beliefs. Much of therapy often becomes helping them develop or refine their beliefs in meaning-systems. The meaning system does not need to be any organized meaning system, such as a religion or specific philosophy, but it can be.

Life is more than numbers. More than how many symptoms you have, more than the number of likes you get on a social media post, and for us therapists, more than a client’s score on a diagnostic or even treatment rating scale. But the STEM wave has some serious shortcomings. The humanities are necessary areas of knowledge for psychotherapists who wish to help people free themselves from the quantification of their lives. The humanities help us understand and celebrate or contribute to change in our clients’ qualia and quiddities.  

How to Master the Art of Developing Your Therapeutic Voice

Becoming an Artist

Surrounded by a sea of attendees at Psychotherapy Networker’s annual conference, I waited to ask my hero the question that had been burning inside. One man, with an uncanny resemblance to Sigmund Freud, entranced us yet again with a story of the work we’d all been celebrating and emulating in our own offices for so many years. Our master clinician and storyteller, group therapy guru, and most importantly, the single most generous and open discloser of his clinical process, Irvin Yalom was reflecting on his lifetime contributions.

It was now our turn to ask him questions. “Dr. Yalom, you’ve shown us how to embrace the process, and as the poet Rilke advised, to: ‘be patient toward all that is unsolved in your heart and try to love the questions themselves.’” Was I even talking into the microphone? The notes on my phone bounced out of focus, but I pressed on.

“Like jazz musicians, you’ve reminded us to enjoy the dissonances and savor the surprises we find within them. Can you talk about that, the role and importance of being an artist in our field?” I was grateful when he acknowledged that yes, he had thought of calling his book Letters to a Young Therapist after Rilke’s famous missives. “Even though I idolized so many, no, no, I never thought of myself as an artist. Even though I had wanted to be one, it wasn’t me!” It was like I had framed the wrong man. With him ready to quickly move on, I was stunned, stung, crestfallen. If Yalom couldn’t recognize being an artist, how could any of us?

Luckily for me — and us — Sue Johnson, the puckish British couples therapist and our evening’s interviewer, held him up a minute to take stock of his knee-jerk demurral. Wasn’t his work — its graceful storytelling and open embrace of the therapeutic process a testament to the power of our art to heal and enlarge? Was this any less artistic than the poet, musician, or actor’s craft?

Yalom’s initial objection ripened into delight on stage, and after the conference, in a private email, he thanked me, stating simply, “I’ll remember your comment for a very, very long time.” That’s what this essay is about: the artistry of our work and how we develop a therapeutic voice to help us get there. This is vital not only for ourselves and our supervisees, but even more so for our clients, who cultivate their own voice in the interplay with ours. Happily, there is ample scientific and empirical support for this artistic venture and cultivation of the voice, and I will use it to contextualize and illuminate our journey along the way.

Finding Our Voice

All artists — whether writers, musicians, or actors — must develop a voice, that hard-to-define yet distinctive style which runs like an invisible thread through their work, opening a space of creative possibility between their art and audience. As a supervisor of beginning therapists, I view this as essential, and liken it to the process we see on television each week on the show “The Voice.”

Just as Kelly Clarkson, Blake Shelton, and Adam Levine compassionately and thoughtfully mold, mentor, and inspire young talent, so too must we as supervisors help our beginning clinicians. Each has their own music and style they come in playing, and supervisors help them draw out their raw talent, experiment with new genres, and ultimately learn about how to make music that is, as Duke Ellington said, “beyond category.” This is therapy that transcends theoretical orientations, becoming a unique blend of the clinician’s theoretical and empirical knowledge, their personality, and emerging therapeutic repertoire.

There is a yin and yang here that, when in proper balance and harmony, lead to a fully developed artistic voice. This voice not only serves the therapist but promotes the opening and expansion of the patient’s own voice, becoming the driving force of creative therapeutic work. This also forms the basis for a lifetime of creating art. Yes, all of us therapists (veterans too!) do this daily, in the poetic and musical lines we shape in what others easily pass over as ordinary prose. Freud had it right from the beginning when he suggested, “When we can share that is poetry in the prose of life.”

Wouldn’t it be inspiring if all of us — beginning and veteran clinicians alike, supervisors and supervisees — could embrace the artistry of our everyday work? Wouldn’t it be illuminating if we had a working model of how to cultivate and deepen this?

Building a Voice

The model that I’ve arrived at is both simple yet expansive. A therapeutic voice is the combination and interplay of therapeutic presence and therapeutic authority, the complementary and seemingly contradictory elements that like yin and yang, enable us to create a three-dimensional picture of our patients and ourselves. Think of it like how our two eyes, each with their independent perspectives, magically create depth perception.

An ambitious supervisee recently confessed to me, “I have to anticipate everything before our session, and know exactly where I am taking my clients. I feel like a white-water rafting guide who’s one turn away from taking the whole crew down with me!”

This supervisee, like so many others, is proficient at being directive, setting goals, and moving quickly towards intervention. Unfortunately, they don’t offer enough room for the patient to openly explore and steep in their feelings or draw on the relational process to entertain new possibilities, which is why they so often feel up a creek without a paddle.

Therapeutic Presence

What they need more of is the yin of therapeutic voice, therapeutic presence — the capacity to be receptive, mindfully attentive, emotionally available, nonjudgmental and resonant with the client’s unfolding experience (1). Freud originated this concept in his earliest recommendation for practicing therapists in 1912, underscoring the vital importance of “evenly hovering attention.” Like a koan, the therapist should “simply listen and not bother about whether he is keeping anything in mind.”

Considered the foundation for tuning in to the patient’s unconscious, it provided a potent tool for opening one’s mind and heart to new possibilities for understanding and engaging the patient’s psyche. Like the Zen Buddhist notion of “beginner’s mind,” or mindfulness itself, therapeutic presence comes from the framework of “not knowing” in the service of creativity. To paraphrase the Nobel prize-winning poet Wislawa Szymborska, the point — like the poet’s main task — is to say I don’t know and keep on going. It’s to wonder aloud!

Therapeutically present therapists are understanding, open-minded, and comfortable with a range of different feelings and perspectives.These therapists have internalized Robert Frost’s prescient quip, “No surprise for the writer. No surprise for the reader!” Patients feel a sense of safety, trust, and warmth in their company. The space seems to open with them. This disarming quality makes it easy for patients to explore new subplots and turns in their stories. They find themselves surprised at how much they are saying and learning in just the telling itself.

Therapists who practice this kind of presence don’t have to know immediately and aren’t bothered by the ambiguity or complexity of what they are hearing; they “dwell in possibility,” as Emily Dickinson said, a “fairer house than prose.” They allow patients to be in the driver’s seat so that they can show them the territory first, and in so doing, instruct their therapist how to best be of service. This openness allows patients to take more risks in therapy, to deepen the exploration of their thoughts and feelings, and to get to genuinely enjoy the deeper waters of the psyche, even providing modeling for them to be more open to the various and contradictory sides of themselves! In short, to paraphrase Whitman, they are reminded that, “We are large. We contain multitudes!”

Owning A Voice

Plopping down in my office chair, and letting out a formidable sigh, another supervisee recently lamented: “Sometimes I feel like I’m taking it all in but then can’t get a word in edgewise, and I’m not even sure if what I’m thinking even makes sense. Am I really helping them at all, or are my own mixed-up feelings just getting in the way of making any headway?”

I know many fantastic supervisees who excel at being empathic, reflective, and thoughtful with their patients, but lack the confidence to make discriminating interpretations that take into account their valuable instincts and intuition regarding new creative possibilities.

These supervisees, understandably, worry that if they use too much of their authority, they will overwhelm or possibly hurt their clients.

They need more of the yang of the voice of therapeutic authority — which I define as the command of theory and technique and a discriminating awareness of how to put these into practice. It is the confidence to properly select, apply, time, and adjust one’s interventions in a multicultural and relationally sensitive manner (by relying on the yin of therapeutic presence, of course!).

The clinician with therapeutic authority is happy to show patients how to blaze a new trail and empower them to sort through the various aspects of their experience to find bigger patterns and new possibilities. Like an artist mentoring a new student, they can see the bigger and smaller picture and can help with the difficult passages encountered in putting new skills and pieces together. Most importantly, the therapist with a balanced dose of therapeutic authority knows how to do this with proper timing, tact and empathy. They are not going to break patients down like a military drill sergeant, but instead are going to be thoughtfully discriminating and penetrate deeper into problems and their implied solutions.

Supervisory Support

It is vital for supervisors to support beginning clinicians in developing their clinical intuition and instincts, the confident application of their theoretical and empirical knowledge, and a sense for having the “authority” to make therapeutic moves. Just as a singer needs to take risks with trying out new ways to expand their interpretation of a song, so too does the beginning clinician, and as supervisors, we are right behind them to encourage it!

Supervisors also need to model how to both be comfortable with and to chase the kind of not-knowing that makes creative therapeutic work possible. Like Yoda to Luke Skywalker, we help emerging clinicians to learn how to use “The Force,” showing them that, paradoxically, it is only by surrendering and letting go that we truly open the space for something new to emerge.

Just like our young poet needed Rilke to learn how to become an artist (and Rilke in turn was mentored by the great sculptor Auguste Rodin), so too do our beginning clinicians need us to illustrate how they can be balanced and integrated in their own unique therapeutic voice by uniting these two crucial faculties. And it turns out that all of us, no matter what level we are at, need to remember that we are always cultivating and expressing this artistry!

Empirically Supported Artistry

Art never needs more than its own justification, but as a scientist practitioner, you might need to be reminded of the scientific support for viewing therapy as an artistic enterprise. Look no further than Neuroscientist Antonio Damasio’s recent book, The Strange Order of Things, which eloquently showcases the way in which our “right-brained” feeling comes first, inspiring and motivating our greatest cultural innovations and products, and that joined together with the logic and language of our left-brains, becomes something truly extraordinary. Daniel Pink in In a Whole New Mind illustrates the 21st century’s cultural sea change from a left-brained leaning computer age, to a right-brained leaning conceptual age that integrates right and left to make the best of both worlds.

In my model, therapeutic presence is the right-brain dominant aspect of our therapeutic artistry, and therapeutic authority is the left-brain pilot, so to speak. Therapeutic presence is at once dreamlike and free-associative, holistic and big-picture, image and metaphor centered, and largely implicit and nonverbal. It undergirds the profound empathic connection between us and our patients, especially to those sides of our clients that have experienced trauma and yet still long for—even in secret — a more redemptive narrative.

Therapeutic authority flows from the language and logic-based sides of our brain with its highly developed executive functioning. More largely conscious and deliberate, this side enables us to zero in and edit the many clinical possibilities before us so that we can work with true specificity and discernment, tailoring our treatment for the unique person sitting across from us, and getting to the heart of the matter.

A 19th century poem by Frances Cornford sums up this lovely process best. Entitled “The Guitarist Tunes Up”, we learn that this musician leans into their instrument with ‘attentive courtesy’:

Not as a lordly conqueror who could

Command both wire and wood,

But as a man with a loved woman might,

Inquiring with delight

What slight essential things she had to say

Before they started, he and she, to play.

For a visual of this interplay, we can look to none other than that famous Renaissance man — Da Vinci and his iconic drawing of his Vitruvian Man. It is only by integrating the square of our logic with the circle of our feeling do we become something truly divine — artists in our own right.

Learning & Teaching from Art

If we are to find and develop a therapeutic voice, we must first look at how therapy itself connects to the arts and how, as supervisors and supervisees, we can attend to these important dimensions. We’ll look specifically to poetry and music as starting points.

Poetry Lessons

A poem, such as a sonnet, compresses a question or problem, its exploration, and a final statement of some revelation or new understanding into 14 lines. In Shakespeare’s famous sonnet, “Shall I compare thee to a summer’s day?” the speaker wrestles back and forth with how his love is and is not like summer. Initially, it seems very fitting to compare her to the beauty and splendor of the season, but upon further inspection, new ideas emerge. Among other things, she is much more constant, evenly tempered, reliable, and more lovely than the summer months.

Much like Shakespeare’s speaker, we wrestle with our initial diagnostic impressions of our patients: Shall I compare thee to a borderline personality, a depressive, or an adjustment disorder? It is not immediately clear, and so many of our first sessions entail testing out various hypotheses to determine who the patient is and is not.

As Shakespeare’s poem continues, surprises and new discoveries emerge and toward the final turn of the poem, the poet concludes that his love will be eternal as a result of the poetic act itself: “So long as men can breathe or eyes can see/so long lives this, and this gives life to thee.” This is the aim of a transformative therapeutic process. Much like a sonnet, by the end of the therapeutic experience, a patient will be able to make a few “turns” and come to a way of internalizing the therapeutic process so that it too will become eternal.

Music Lessons

Beethoven’s fifth symphony provides an immediately recognizable compressed musical idea. In only four notes, a focal theme is established that is explored, varied, and reharmonized much in the same way that occurs in therapy. The capacity of the therapist to articulate that melody — the dominant trend or relational pattern that pulls the various strands of a patient’s story together —goes very far in clarifying what has been troubling patients while it points them in the direction of how they can move forward. Much of the time, patients are playing the notes of their issues but are not aware of the melody and cannot synthesize it into a focal theme. They bring us their own invisible scores and hope we will give them feedback to recognize their own music.

About seven and a half minutes into the third movement of Rachmaninov’s Symphony in E minor, we hear the main theme played by the French horn, in the manner that a patient initially expresses when it is recognized by the counselor: “You hear me! This is the song I didn’t know I was singing.” Shortly after, the theme gets played by the violin with a melancholy poignancy: “I have been waiting a long time suffering with this alone.” This is the sense of sadness and mourning that the patient feels for having had to sequester this aspect of self in the service of protection and adaptation.

As the theme gets worked upon and elaborated, new instruments, such as the oboe and flute, come in to take on the line, with hope gathering. Calmer and with greater poise, a certain pride and expressiveness opens now that this very significant idea can be incorporated into the larger musical narrative of the patient’s story.

Let’s see how this artistry translates to a representative case and get a preview of putting all the pieces together.

A Case of You

I’ve named this “A Case of You” as a nod to Joni Mitchell’s heartbreakingly beautiful song because this patient seemed at first blush like she was too much to handle. Pretty quickly into our first session, I realized that, like for so many of our cases, the following lyrics truly applied:

“You’re in my blood, you’re my holy wine, you’re so bitter and so sweet, oh I could drink a case of you, and I’d still be on my feet!”

A student came to her intake appointment complaining that her friends did not understand her, that she couldn’t fathom why they were so turned off by the razor blade that she kept on her desk as a reminder that she could cut herself, and that she had been told to come to counseling many times, but it had never been helpful in the past. She asked, why should she bother now?

Previous counselors told her that she needed a higher level of care than they could provide, and those appointments left the student feeling misunderstood and blamed for troubles she could not fathom. She also felt a sense of hopelessness at not being able to make true contact, just as she had not with family and friends. Aiming right for the jugular, she also scoffed at me: “Counselors are incompetent and don’t really understand me. You probably won’t either!”

In addition to feeling interpersonally rejected on several fronts, as a first-generation college student, she experienced the pressure of well-meaning parents who hoped to see the family’s metaphorical stock rise with her success. At the same time, her family expected her to be at the ready when they called her to take care of her younger siblings. She was a painter who loved the darkest colors of her palette, with her works centering on Hopperesque misfits wandering in the night.

Initially, her cutting was a regular strategy to express and modulate her emotions, combined with a preoccupation with death, and the ways in which friends and other therapists had been repelled by her behavior made me wonder whether this student had borderline personality disorder. Like in Shakespeare’s poem, though, I was not sure whether this comparison truly fit.

Here we see the internal wrestling of therapeutic authority and presence. The first stab at therapeutic authority can have us all too quickly categorize or even pathologize what we are seeing before we get the full story. At the same time, this discriminating faculty provides crucial information that we really need to follow. Like a samurai warrior, psychologically speaking we need to forge the sword and learn how to use it appropriately. Toggling back and forth between this function and therapeutic presence — the open and receptive Buddha nature — allows us to see the big picture clearly while also focusing keenly on the supporting details that we need to assess and intervene incisively.

As I got to know more about the patient’s relational backdrop and leaned into my therapeutic presence, things looked a bit different. I learned about her parents’ difficulty tolerating fear, anger, and sadness, and their own struggles with managing chronically high levels of stress. I also learned about my client’s repeated experiences of the family being unable to acknowledge or stay with her emotional experience.

Just as the subject of the Shakespearian poem was no longer so much like the summer, it seemed more and more that she was no longer like a patient with a borderline organization and instead more like one with a neurotic organization or a possible adjustment disorder. She appeared to be in a conflict that could not be acknowledged squarely as she was in the midst of an important developmental transition, both issues coloring each other and placing her in an ever-tightening Gordian knot.

By trusting my therapeutic authority, a focal theme emerged. When this patient expressed negative emotions, people could not tolerate them and emotionally and physically abandoned her. This pattern was consistent with her emerging friendships — others were not interested in hanging out with her despite her charm and intelligence — and extended to her early family experience, in which her parents subjected her to the silent treatment for days whenever her emotions ran too hot. Taken together, the patient internalized a message that her emotions were problematic and disruptive and that they must be put aside and suppressed. In other words, they became “not-me” and funneled into the dissociative symptom of cutting.

Until I was able to home in on a focal theme, I, like the therapists before me, was part of the problem, imagining in my countertransference that it was the patient who had the major issue. Internally, I underestimated how much my feelings were part of an enactment, containing only a small piece of the story. Initially, I was bracing myself for difficult work, assuming that the student had a great deal of pathology and would make little movement. In a way, I was reenacting the dynamic of the student’s relational backdrop, finding her issues disruptive to my sense of authority just like her parents and her prior therapists had — “it is not me, it is her.” By maintaining a therapeutically present stance, I was able to observe this crucial dynamic and incorporate it into a new understanding and relationship with the client.

Therapeutic authority led me to a focal theme that helped me see that it was totally understandable for her to shy away from sharing her intense feelings and need to hide and express them in her not-so-secret ritual of cutting. She was protecting both myself and herself from “not-me” and letting the world know, with what seemed to be twisted pride, that cutting was her right and a very valuable part of her emotional life. Looking back on that detail now, it was very prescient in the way it encapsulated her attempt to express and independently resolve her bind.

Reading and Tracking Changes

Guided by a mindful application of therapeutic presence and a discriminating use of therapeutic authority, the student went through the kind of musical sequence referenced above. Initially, having a therapist who was able to respect and receive the fullness of her experience without mistreating or abandoning her by becoming critical or explosive or falling apart was a tremendous step toward a new relational experience. The recognition that her focal theme was understandable and heard enabled her to begin to speak of it without the kind of shame and dissociation that often accompanies a “not-me” experience. It also enabled her to begin to trust and hope again.

She became inwardly and outwardly relaxed so that she could begin to examine the many facets of her current and past experience and thus begin the riffing that is essential to the jazz improvisation that is therapy. In short, she began to find and develop her own voice as a patient!

The patient could view her behaviors as more comprehensible and expressive of the hidden conflicts she had been harboring and that had been left unformulated and disconnected. This expanding sense of self-compassion became an important antidote to her cutting behavior and provided an alternative avenue for exploring and containing her emotional experience. Interpersonally, she became less defensive and fearful of others abandoning her, having had a transformative set of experiences in which she felt the consistent presence of a reliable other. She began to show her pain not only in her words but in the artwork, she did as a painter.

When a poetic turn or musical theme has been established, shifts can immediately be seen in the patient and felt in the relationship. These can occur simply in the change of posture (often, a straightening of the back and sitting up in one’s chair), a richer tone of voice, a feeling of newfound connection and space in the therapeutic relationship, or in the spontaneity and flow of narrative or images that emerge in the therapeutic interplay

In the first session, trust was developed as the student began to see me as a figure who could understand and appreciate the depth of her pain and recognize the myriad ways in which she had been misjudged and pigeonholed by her family, friends and, most notably, other therapists. We also developed a focal theme centering on how this rejection led her to suppress and negate her important and precious feelings. Taken together, I believe that these turns led to decreased scores in hostility and emotional distress, each indicative of the fact that she was feeling more trusting, less defensive, and relieved at being able to begin to experience her emotions more directly.

These scores continued to remain significantly lower than baseline for the next few sessions, whereupon we worked on developing ways of shifting patterns in her relationships with friends and family. At around session five, the student’s depression scores started to decrease as she began to feel greater self-efficacy and agency in being able to affect change in her life inside and outside of the therapy space. Simultaneously, her levels of anxiety followed suit as they made a statistically significant drop from baseline in our final session of the semester. Our work together concretized the notion of making a more poetic and musical line in our therapeutic work, and the importance of drawing on artistic metaphors to inform treatment and expand both the therapist’s and the patient’s voice in that process.

A New Slant on Working Dynamically

We are very accustomed as clinicians to thinking vertically, troubling ourselves over quick diagnoses and assessments, especially given the limited time we often have. At some points, this may take away from focusing horizontally on the musical line and the movement of the intervention. In music, in order to play or sing a melody successfully, one needs to be as attentive to the horizontal motion of the notes carrying a melodic line forward as to the vertical axis of hitting the note itself.

In clinical practice, one can analogize the horizontal forward motion to the momentum of an intervention, the movement toward a new relational experience. The vertical playing of the note is the clinical equivalent of ensuring you understand the patient’s experience correctly and getting a proper diagnostic read. This horizontal motion is informed by therapeutic presence just as, conversely, the vertical movement is guided by therapeutic authority. Both are essential, and they need to be worked in concert to turn notes into music.

This musical way of approaching relational work helps us to be more efficient, fluid, and creative, focusing simultaneously on how to skillfully assess and intervene in our fast-paced culture. Moreover, it enables us to carry the themes of the patient’s past into new orchestrations and harmonizations in the present, providing a model for continued transformative possibilities in the future. Through this process, patients internalize working creatively with their own themes and then take us into new melodic and harmonic territory, stimulating further treatment progress and development. Taken together, this fosters a positive feedback loop in the creative matrix between patient and therapist, and from this synergy, transformative changes quickly follow. This is precisely what a well-tuned therapeutic voice does for the clinician and their client.

References

Cornfeld, F. D. (1965). Collected poems. Cresset Press.

Questions for Thought and Discussion

Who inspired you to find your voice?

What are some of the unique attributes of your therapeutic voice?

Which of your clients helped you to find your therapeutic voice?

In what ways do you compare psychotherapy to an art?

Psychotherapy and Autism

I just finished writing a book for psychotherapists on helping teenagers and young adults with autism. This topic does not get much coverage in the clinical literature on autism, as treatment books focus most often on children. This blog post will share some major points from the book. Autism is a neurobehavioral condition impacting social comprehension. It is often described as impacting “social skills,” but that is much too limiting. Autism impacts how an individual perceives the social world and interacts with that social world. Individuals with autism literally have a different way of perceiving social relationships, and they use skills they find appropriate given those perceptions. Autism makes up “who the person is” and not just “what the person does.” Having Autism makes up a major part of the answer to the all-encompassing question teenagers and young adults ask: “Who am I?” Therapists can help older clients take on this challenging question by helping them answer more specific questions like: “What does being a person with Autism mean?” “How do I want to live my life as a person with Autism”? “How important is it to have friends and what sort of friends do I want to have?” “How much am I capable of doing on my own?” “How much independence can I hope for?” “Where do I agree and disagree with my parents and teachers in terms of what they expect from me?” “How much do I care (and why do I care) about how people respond to my Autism symptoms?” Applied Behavior Analysis (ABA), the primary treatment approach used for autism, emphasizes learning skills to replace behaviors that are causing problems. ABA still plays a major role in treatment for Autism for teenagers and young adults. Using the questions listed above is an effective way of determining what skills the teenager or young adult needs to learn. So, for example, once your client has worked with you on what sort of relationships he or she wants, you can use ABA approaches to help them learn skills needed for obtaining those types of relationships. But what you are making clear is that you are not taking a “one-size-fits-all” approach to what skills to learn. You are not telling your client “You need to have friends” or “You need to do more with other people.” You are helping your clients decide what they want, even if it is different from what their parents, teachers or healthcare providers think they should want. Addressing disagreements between what young clients and their parents want from therapy can be a real barrier to progress. Everyone wanting to have the final say in what gets addressed can be more challenging with this type of therapy than any others. You have parents who are used to guiding their child’s treatment, and then the child (now a teenager or young adult) who is tired of being told what they should want or what goals they should have. This is even more of an issue with autism because childhood autism treatment requires heavy parental involvement. Backing off on this involvement, so that their child can have more say over what gets addressed, can be difficult for parents. I remember one client, a teenage girl with autism just starting the 11th grade, whose main issue was disagreements with her parents. Her goal was to interact with her peers more at school, but she was not particularly interested in more social activities outside of school. But her parents wanted her to do much more socially. They had another daughter who they described as a “social butterfly” who was often at parties and out with her friends. When they saw that their other daughter (my client) did not have much interest in parties, they determined that something was “wrong” with her and that her autism symptoms, which she dealt with all her life and had been under control for years, were causing her problems that she did not see. My client had considerable disagreements with her parents about this issue and was really starting to resent them for it. She was comfortable with her limited social activities and did not want to do much socially outside of school (but did want to do more socially in school). Her parents disagreed and we had to address this issue before deciding what direction treatment would take. This sort of disagreement is not uncommon for families of a teenager or young adult with autism. Given how intense autism in childhood can be and how involved parents often are, they may come to expect their child will not fully understand what they need from treatment. Having family sessions, where everyone is given their say but the therapist makes clear that the young client must be listened to, can help parents recognize the validity of their child’s views. It can also give the therapist the opportunity to talk with the parents about how there are different perspectives on what makes social relationships meaningful and what to expect from friendships. When I had the chance to discuss these issues with my client’s parents over two family sessions, they were more receptive to considering what their child wanted socially. They were actually initially quite angry at me for “giving in” to their child and treating her too much like an adult. It was only after we discussed these issues in depth, and everyone had the opportunity to express their views without interruption or criticism, that the parents were receptive to allowing their daughter to set the goals for therapy. Therapy for autism in the teenage and young adult years is more individualized than therapy for autism during childhood. One example of how this works out is that “social scripts” are used as opposed to “social stories.” Social scripts are based on discussions during the therapy sessions specifically addressing what the person wants in terms of social relationships and what situations they find most difficult in reaching social goals. Social stories, on the other hand, emphasize more general rules that are used across a variety of social situations. Many types of therapy approaches used effectively for treating different conditions for teenagers and young adults can also help individuals with autism. Mindfulness, cognitive-behavior therapy and relaxation therapy all have been found effective for treating anxiety, depression and anger comorbid with Autism. T client can learn how to use these skills to reach the social goals they set for themselves. Perseveration and self-stimulatory behaviors are common problems in autism that need addressed. They typically get addressed as clients identify the negative responses they get from other people because of these behaviors. Using the “Red Card/Green Card” exercise is one effective approach for this problem. Essentially it involves helping the person practice suppressing their repetitive behaviors by allowing them periods of time to talk about whatever they want (including perseverative topics) without interrupting them when the “Green Card” is up, in exchange for focusing on specific topics the therapist brings up when the “Red Card” is up. I have also found reviewing material related to the “neurodiversity movement” to be invaluable for helping determine effective ways of helping teenagers and young adults with autism. This is not a therapy orientation per se, but is a philosophical movement emphasizing that autism, along with other neurobehavioral conditions, is best thought of as a “difference” and not a “disorder”. Reading material related to this movement can give you a different perspective on helping make therapy for someone with autism as beneficial and individualized as possible. Reference: Marston, D. (2019) Autism & Independence: Assessments & Treatments to Prepare Teenagers for Adult Life. PESI Publishing & Media: Wisconsin.

My First Private Patient

The following is an excerpt taken from The Fear of Doing Nothing: Notes of a Young Therapist by Valery Hazanov, published by Sphinx, an imprint of Aeon Books © 2019 and reprinted with permission of the publisher.

My First Private Patient

Climbing up the stairs from the subway stop on 13th Street, I reached for my phone and saw a text from a former classmate. It was August 2015; I had just received my license.

“Val, it’s been ages!” she wrote. “How are you? Did you start your practice already? Someone asked me for a referral: a professor from Moscow who’s looking for a Russian-speaking therapist in the city. I don’t know him, but his son works with Daniel and sounds really nice … Would you be interested? Let me know and we need to get drinks!”

“The man, I learned from his son, was a microbiology researcher in his seventies who came to New York for an experimental treatment of cancer”, with which he had been diagnosed a few months earlier.

“We would like you to work with him on themes of positive thinking and optimism,” the son told me over the phone. “We understand that it might be crucial for the success of his treatment.”

I did not have a practice, but quickly (Israeli style) arranged something for the following Friday: John, the leader of the men’s group, lent me his place near Central Park. It was a good-looking room with many ancient artefacts, an enormous sofa, and a window that looked onto a leafy courtyard with two benches.

I came thirty minutes early and as I was waiting for Mikhail Alekseyevich to arrive, I photographed the room with my phone camera and sent it to my mom and a few friends in Israel.

“Look at you, Doctor!”

“Beautiful, Valery …”

“Can we come for a session?”

I was standing by the window, trying to imagine who I would meet, reflecting on the irony of my first private patient being from Moscow, thinking about the type of Russian he might be – in what sociological box from my past would he fit …

A buzz at the door. We begin.

***

“Here?” an older woman asked nervously as she was wheeling in Mikhail, who seemed disinterested, slumped in his wheelchair, looking very thin, turning his gaze to the window – away from me.

“Hi, I’m Valera. Nice to meet you.” I shook their hands.

They introduced themselves.

“Welcome to New York, Mikhail Alekseyevich,” I said after his wife had left the room.

“Puzzling city …” he replied in a pensive voice.

“How so?”

“I don’t know. Who are you? I didn’t quite comprehend from my son. He keeps taking me to all these appointments. Are you a doctor?”

“I’m a psychologist.”

“A psychologist? He didn't mention…I’m surprised he brought me here, I never understood what psychologists do.”

“Me neither.”

““You tell people that everything will be alright?””

I laughed. “Something like that.”

“How old are you?”

“Thirty-three.”

“Young, young … And where are your parents? In Moscow? Here?”

“My mom lives in Colorado and my dad is in Israel, where I grew up.”

“My God. You have no one here. How do you manage?”

“I run a lot.”

“I see. That’s good. So tell me, psychology, is it even scientific?”

“I don’t think it’s scientific.”

“You see, Valery, my cousin’s daughter in Moscow is a psychologist,” he said with a grimace. “She tried to explain many times … She’s a singer, she does yoga, she lights candles that smell nice. She told me that there are three ways to be happy, but I can’t remember them … What’s a psychologist then? What exactly do you do?”

“Have you read The Grapes of Wrath?”

“Yes. Many years ago.”

“Remember the guilt-ridden uncle who’s dying to talk to someone and ends up drinking instead?”

“Vaguely.”

“The family needs to keep moving, if you remember. There’s no time for what he needs. He keeps bugging them, wants to tell somebody, anybody, what happened to his wife and how it was all his fault. He’s breaking down, he’s feeling ashamed. He’s lonely and misunderstood. I talk to people like him.”

“And?”

“Sometimes it helps. Sometimes it doesn’t do anything.”

“What will it do to me?”

“I’m not sure yet.”

““How will you ‘cure’ me? Tell me to forget that I have cancer and look at the positive things in life?””

Checkmate against the psychologist by the Russian researcher, by generations of people who did it all by themselves, who withstood Stalin and the World War and the Gulag and never complained and kept on going. No need for therapists, thank you very much, we’ll manage by ourselves. But tell me, psychologist, what is your plan? Will you tell me that everything will be fine and I’ll whine a little and feel sorry for myself?

“I don’t think I’ll do that. It sounds like a terrible idea,” I said.

“What then?”

“You tell me: maybe you want to fight, maybe you want to let go.”

“Oh, I don’t know. Honestly, I don’t even know what I’m doing here. ‘It’s a new treatment,’ they said to lure me. ‘You don’t have it in Russia!’ Big deal. All I wanted was to die in Moscow and that’s not going to happen. But I don’t want to talk about that…I don’t want to talk about myself. I’m gone, I’m not interesting anymore. In a moment I’ll be back to dust: a forgotten man in a forgotten place. You, on the other hand! You’re young, so young … You have a future, you have something to look forward to, something to hope for, something to wake up to in the morning that is not a CT scan or a blood transfusion or a ‘lab analysis’ or a ‘Mr. Barsky, have you given a urine sample this morning? Was it too yellow, Mr. Barsky? We’re a little worried, Mr. Barsky.’ ‘Oh, are you?! A little worried?’ I don’t want to talk about that nonsense. I want to talk about you.”

“I understand. What would you like to know?”

“For example, where do you live?”

“I live in Brooklyn, by a park that’s called Fort Greene.”

“A big park?”

“Not too big, I see it from my living room window.”

“Nice. Who do you live with? You’re married?”

“I used to be … I live with my best friend.”

“Well, that’s not the worst.”

“It’s not.”

“Do you like New York?”

“Not particularly.”

“Why not?”

“Because it’s a place that’s good at separating people; not so good at bringing them together.”

“Interesting. What’s your favourite city then?”

“I like Jerusalem.”

“Why?”

“It’s chaos, it’s the Middle East, everyone’s in your face. That’s more to my liking.”

“You’re an interesting type, Valery…I wonder what’s behind the mask, though!” he said, smiling.

I laughed. “”Behind the mask of a psychologist there’s another psychologist, and then there’s another one – until there’s a person.””

He laughed too. “Another question: what did you have for breakfast?”

“I had coffee and toast with strawberry jam.”

“I can’t have that, you know? Dietary restrictions,” Mikhail said, sighing.

“Mikhail Alekseyevich,” I said after a pause. “Your son told me that your cancer is at the fourth stage.”

“That’s right.”

“How has it been?”

The ping-pongy nature of our conversation never stopped. Mikhail didn’t want to tell me how it had been, but he also didn’t want to leave. He lingered in the office even after I had told him that our time was up. He wanted to talk about music, about places in New York that I liked, about where I grew up in Moscow.

John’s cozy room, the garden outside, my life’s story – it was all a respite from his painful reality: torn from his home, dying from cancer, treated by people whose language he did not understand.

Was it a psychotherapy session if I told him more about my life than he told me about his?

As we said our goodbyes, I wasn’t sure if he wanted to return or not. “Let’s be in touch,” he said as his wife was wheeling him out.

“I left the session feeling that I had met Nabokov’s Pnin” – a Russian intellectual in exile, never fitting into his surroundings, not quite sure what to do in America, how to be. Clearly not a person who would voluntarily stumble into a psychotherapist’s office asking for help. Smart, witty, playful: I really hoped I would see him again. I hoped that I had placed enough hooks, dismantled the psychologist stereotype he had had in his mind – it was the only way in, I felt. One word of jargon, one “It must be so hard for you,” one “I feel that you are experiencing some ambivalence about seeking help, Mikhail Alekseyevich,” one “There is something scary about opening up and talking about ourselves,” and he would have walked away, never coming back. “Americans,” he would have thought, “psychologists,” he would have told himself, “why can’t they talk in a normal way?”

A few days after the session, I called him.

“Yes, dear,” Mikhail answered in a soft voice. “I’m listening.”

“Your son told me that you haven’t been feeling too well.”

“Oh, you know, it’s to be expected with my diagnosis. But how are you? Did you have a nice weekend? Did you spend it in the city?”

“It was alright.”

“What did you do?”

“Went for a run, wrote in the library, met up with a friend.”

“Nice, very nice. Good for you.”

“Will I see you again, Mikhail Alekseyevich?”

“Sure, why not? But there is a small problem: I can’t leave the place I’m at anymore because of my condition. That’s what they told me, I’m stuck here.”

“I’ll come over.”

Three days later I appeared at the treatment facility in which Mikhail had been hospitalized. It was one of those modern places that are part hospital, part living apartments. There were inspirational quotes on the walls and names of donors. The rooms were given names like “Mist” and “Four Winds”. It looked like a getaway hotel by the hot springs, except that all the residents had cancer.

Mikhail was sitting in a wheelchair when I came, his tiny body covered with an enormous woolen blanket, pointing to the table next to his bed with medical equipment: “Needles, stupid needles …”

“Only a week had passed since our first meeting, but he looked much weaker and sicker”.

“First things first,” he said. “Are you hungry? Would you like to eat something?”

“No, I’m fine, thank you.”

“Well, at least allow me to pour you some tea.”

Drinking tea together, we eased into a conversation about Russia. Mikhail was dismayed by what was going on, telling me about how politics had ruined science, how people didn’t feel free anymore, how it all looked familiarly scary.

“Why does it feel like a damn cycle?” he wondered. “A predetermined fall to the abyss.”

“It does feel like a tragedy … We know how it will end but can’t do anything about it.”

“Exactly,” he nodded.

“When I think of Russia,” I said, “I only think about the very distant past, and about Moscow, which I absolutely love. It’s not the ‘right’ approach for immigrants, we’re supposed to hate it, to bemoan the glitzy, materialistic behemoth that Moscow has become. ‘Oh, how terrible! They only have Gucci boutiques all over, what happened to our Moscow?’ But beneath it, beside it, apart from it…You have the little squares, the theatres, and they renovated nicely, and I just love the feeling of walking there. It’s a funny thing to go back. You know they have this train from the airport that goes to the centre? Then you can take the metro, two stops to Kiyevskaya, around where I grew up. Last time I was there I got out of the train and was amazed: it’s like it hasn’t been twenty-five years, it’s like I never left. Strange feeling.”

“You’re a nostalgic person, my friend.”

“That’s true. But…there is this idea of a Country, of what it stands for, its values, etc. Living here, I’ve been thinking a lot about the bubbles, the niches in which we live; the Tuesday mornings and the Sunday afternoons. And sometimes they have nothing to do with the Idea, with Putin, with the ‘political situation’. It’s either good or bad. It’s a texture of living that either works or doesn’t.”

“I know what you mean.”

“I talk a lot for a psychologist.”

“I wouldn’t know.”

“Tell me something.”

“I was thinking about my family when you were talking. How we all spread around, like birds who flew to find warmer climates and never came back. My two sons are here: one in New York, as you know, the other one in Boston. They did well, I think, I hope.”

“How often do you see them?”

“Once a year, maybe twice. Tatyana and I visit occasionally, stay for the summer, spend some time with the grandchildren. Sometimes they would come visit us in Moscow. But it’s a peculiar feeling: after all this time, all this flying around, I am sitting in Four Winds ready to die and be buried, and where? Where do they bury people here?”

“I think in Queens, maybe in the Bronx.”

“Okay, ‘Queens’. What the hell is Queens? What does it have to do with me, with what I have done in my life?”

“It has something to do with your children and their children.”

“True. But it’s still odd, this whole thing. What is a place? What does it mean to be from somewhere, to live somewhere? I don’t know anymore.”

“Me neither …”

We never met at John’s place again. “Every week, at varying times, based on Mikhail’s medical procedures and condition, I would come to sit with him by his bed”, or take him to the porch outside Four Winds.

We did many things together. We watched YouTube (a scene from Tarkovsky’s Sacrifice with Bach’s St Matthew Passion superimposed was his favourite), we talked about his research and what he thought needed to happen to it, about the papers he wanted to finish but felt he would never be able to. We talked about Russian literature, about immigration, about Israel. We ate fruit and snacks. I brought him a ginger ale once (he had a sudden craving), and a chocolate bar another time – I don’t remember if he was allowed to eat that …

“Thank you for coming,” Mikhail would always say when he saw me. “What’s the news?”

He liked when I described, in detail, a certain place in New York, like a park, or a building.

His face would light up. “What do you see when you enter it? How big is it? What is its exact circumference?”

I never knew, of course, but I would google it in his presence and we would talk about that and I would learn things like the area of Riverside Park (266.791 acres) or the year the Avery Library at Columbia was founded (1890).

With time, and only after starting with the perimeters and context of his life, we were able to go deeper – dreams, regrets; soul stuff.

“What do you miss the most?”

“I miss my sofa in Moscow! I’m serious! We just bought it, it felt like a big achievement …”

“Funny.”

“I miss being needed.”

“Yeah …”

“No one needs me now. Who am I? An old man who’s waiting…waiting to end this.”

“What exactly do you mean by needed though?”

“Someone calls: ‘Prof Barsky, what do you think we should do with this experiment, this paper?’ etc.”

“What about your family, how do they need you?”

“I don’t know. Now, I don't know. I feel like I’m just a bit of a nuisance.”

“Judging by their relentless attempt to keep you alive, it doesn’t feel that way.”

“True. Maybe they got attached.”

“What do you mean, ‘maybe’?”

“Well, yeah, definitely.”

“It’s just that the work was at the centre of your life…Now that it’s been taken away you probably wonder what’s left.”

“You’re right. Not much. And let me be completely honest: I don’t know how to face this, Valery. I really don’t. Can modern psychology help us here?”

“I’m not sure.”

“Have you ever worked with dying patients?”

“No, I haven't.”

“So, what do you think, how should I do it?”

“Big question…Words like ‘meaning’ or ‘acceptance’ – you know them, you don’t need me to repeat them. But then how else can we talk about it? I’m not sure…Maybe reduction of bitterness? Making it a project of extreme gratitude to what’s around, to who’s around? I mean, it’s true for me as well – can’t hurt.”

““Coming to terms, coming to terms,” he said with a smile. “I’ve never done it!””

“We all suck at this. But tell me stories, it helps.”

Often when we sat on the porch he would put his hand on mine and we would be silent for a few minutes. Then, he would remember something recent or very distant, associatively it seemed, and tell me about it.

“There was this type, what was his name…Ah! Igor Bogdanov, yes, yes. Anyway, it must have been in the Seventies. We were just starting out, he was at my department then and we had a trip together to Nizhny Novgorod, to give a talk or something at the local university. We took the train from Moscow, seven or eight hours, I don’t remember, and delved into a conversation about the department, its politics – the usual stuff. And then he turns to me, I still remember it, and says: ‘Misha, you know what? You’re too gentle for science.’ That’s what he said: ‘too gentle’.”

“Are you?”

“I don’t know. Sometimes I think I was. Science, you see, you need to fight there, you need to push, forget about everything, about everyone. I am not sure I was able to do that. I have regrets, Valery. I live with certain regrets; I think I could have done more. Publish more, teach more, forgive me for the pathos: discover more.”

“Yeah…”

“I can’t shake these feelings off. I understand in my head: ‘You’ve done a lot, stop!’ But it doesn’t feel like that, it doesn’t feel enough.”

“How will we get you there?”

“I thought you were the expert!”

“I thought we had agreed it’s not scientific!”

He smiled and shook his head.

“There is this question in psychotherapy that I frequently think about: whether it is a process that’s supposed to make us feel better about who we are or to change who we are.”

“And what do you think?”

“I think, ultimately, it’s about acceptance.”

“Okay. But it bothers me, it does. It’s such a childish thing to be bothered with. I mean, how infantile: I am sitting here thousands of kilometres away, forty-five years later, ready to die, still thinking about that comment.”

“But what bothers us always feels childish. That’s inherent in ‘bother’.”

“How so?”

“‘How un-Stoic of me, why can’t I regulate myself, how am I swayed by stupid emotions…’ That’s what we think when we are ‘bothered’ by something, no? But what’s an emotion? It’s the basics, it’s us as a kid, it is childish.”

“Okay.”

“I have a friend in Israel who told me a story once. During his reserve service in the army he was stuck for weeks in a remote base somewhere. One of his friends came to him there in the camp, I think he was doing the dishes or something, and his friend goes: ‘Yona, you know what I realised? You’re a lone wolf.’ My friend told me that he could never forget that comment. It’s nothing, right? Completely innocuous. But that’s the thing: it’s always simple. A word, a sentence that hits something real. And then we obsess over it and feel foolish, or, if we’re lucky, relieved – in psychotherapy…”

“Was he a lone wolf?”

“Probably.”

“And if he were your patient would you have tried to change that?”

“I would have told him: when you hunt, hunt together sometimes, brother.”

Mikhail laughed, but then stopped. “And what would you tell me?” he asked, closing his eyes halfway. “Do you think I was too gentle?”

“I don’t know,” I said. “But if I had to guess, I would guess that your gentleness was a gift from God that made you the scientist that you are.”

***

The treatment facility in which Mikhail had been hospitalized was in a constant state of buzz. There were doctors and nurses and relatives and other patients in perpetual movement. There were many TVs and they were always on and for some reason it was CNN and the news, most of the time. There were people with different-sounding professions that would come, every couple of minutes, it seemed, to the room and talk about physiotherapy that needed to be done, “management of care” that had to be managed, financial decisions that needed to be made, Mikhail’s diet, furniture that could be brought in or out according to Mikhail’s wishes, books that they were able to order for him in Russian and he should explore this opportunity because not in every place was it possible but it was possible there and if he would only ask…

Is the mobile phone working okay? Is the Wi-Fi signal strong enough? Would he prefer a vegetarian option for dinner? Does he need more channels in his cable? There are now options in Russian.

Mikhail, weary, deaf to this all, was motionless in reaction to this spinning around him. “Why can’t they leave me alone for a moment?” I imagined him thinking. “Why all these questions?”

“I don’t know if it’s true, but I felt that his life had been about protecting his sanity”, his focus, from the intrusion of this energy of mundane concerns. I don’t think that just because he had cancer that was slowly killing him, he became a person who could not stand any of that, who could not bring himself to care about that non-important nonsense. And I sympathized with him, obviously, and felt that it was appropriate that we were meeting at that frantic facility and not in a secluded office, because suddenly it emphasized an essential part of psychotherapy: its fending off of corrosive distraction – standing firm in the face of the never-ending attacks on the things that matter. Sorry for the clichés, but it did feel like we were creating an island, and we tried to protect that island together. And he was not just a patient, but rather a collaborator in that process, which was as much mine as his, I believe.

Whatever was going on in my life in the months of August and September of 2015, wherever I was – Mikhail was with me, transcending the confinements of the “consulting room”. Like a good friend who becomes a part of your daily existence, to whom you say that you feel tired, or that you like your tea with no sugar but with lemon, or that your back has been bothering you recently and it’s annoying. Somehow, he became that person. “He liked to call me on the phone, between our sessions, to tell me a story, or a joke, or ask for my “opinion” about something”. “Valera, milenkiy,” [my dear, in Russian] he would frequently conclude the conversation, “I miss you.”

Gradually, it became difficult for Mikhail to talk. He would take long breaks between sentences, holding his head as he tried to say something. “Valera,” he would say, “do you think we can fully be known by another person?”

“I think there are parts of ourselves that remain forever only ours.”

“Yes, yes. It’s true … And that’s what remains?”

“What do you mean?”

“That’s what we take with us?”

“I think we take more.”

“Maybe. It’s just that sometimes I think, what was it all for …?”

“You’re in a bad mood today.”

He laughed, weakly. “You’re right. It’s just … I don’t know how I can accept this. I had visualized something different.”

“What?”

“First of all, yes, and forgive me if it sounds infantile, but this was supposed to be happening in Moscow, in my apartment. I mean for heaven’s sake, I spent forty years there.”

“What else?”

“I didn’t achieve enough. I just didn’t. I was okay, I was a good researcher, but I could have done more. Much more. And it bothers me. Why didn’t we meet twenty years ago, Valery? This isn’t relevant anymore…What can you tell me now that will change that? Nothing!”

“Twenty years ago I was thirteen.”

“You know what I mean.”

“You mean that I was a top therapist at thirteen. I think you’re right.”

“Be serious.”

“There’s nothing to be serious about. It’s a bunch of thoughts in your head. It’s a fantasy that you created because you had thought that life is measured by some yardsticks that kept evading you, that kept getting higher and becoming unreachable. We make ourselves miserable believing in this nonsense, myself included, but it’s all about letting it go. And it’s never too late and you know it. You know it’s not too late because you can still think and you can still feel and you can look around and say, ‘Thank you very much world, God, universe, fate, me…’ – whatever you believe in – ‘for giving me my wife who has cared for me all my life, my two great sons, and their children who will be coming to my grave because that’s how they were raised. And thank God for at least one article or paper or invention that actually mattered for something and wasn’t just a bunch of words.’ You can do it right now.”

“Valera…”

***

A few more weeks had passed when I came to his room and saw that he couldn’t get out of bed anymore. He would lie, eyes closed, hand on his forehead, in pain, mumbling something to himself. He would try to get up on his elbows when I came, sometimes succeeding, sometimes not.

“Well, that’s what it’s come to,” he said in a shaking voice. “What should we talk about?”

“How is your pain?”

“Oy…” he sighed. “Look at my hands,” he said. They were all pink and swollen. He was dying.

And “I remember looking at him, understanding how ridiculous my thought was, but also that I couldn’t help but think – “Why? Why is he going? In what way is that fair?””

“Did you get some sleep tonight?”

“I did, I think.”

“Can you eat at all?”

“A little bit …”

“Can I bring you something?”

“No, no, I am okay.”

“Do you want me to read you something?”

“Yes, please.”

“Okay. Believe it or not, I’m reading you this from my mobile phone.”

“Wonderful.”

“‘And there in the middle, high above Prechistensky Boulevard, amidst a scattering of stars on every side but catching the eye through its closeness to the earth, its pure white light, and the long uplift of its tail, shone the comet, the huge, brilliant comet of 1812, that popular harbinger of untold horrors and the end of the world. But this bright comet with its long, shiny tail held no fears for Pierre. Quite the reverse: Pierre’s eyes glittered with tears of rapture as he gazed up at this radiant star, which must have traced its parabola through infinite space at speeds unimaginable and now suddenly seemed to have picked its spot in th

The Tiger Woods Analogy for Therapists Makes a Roaring Comeback!

On April 14th of this year, Tiger Woods won the 2019 Masters Tournament at age 43, creating a sports story which NBA legend Michael Jordan called, “the greatest comeback I have ever seen.” Just for the record, this was Tiger’s fifth Masters victory. This, mind you, after some of the top pundits predicted he would never win another tournament, much less the Masters.

But what, if anything, does this amazing accomplishment have to do with the practice of psychotherapy? Well grab a 9 iron, or preferably a putter, and indulge me while I explain. Also, you need not be a golfer or even a putt-putt mini-golf aficionado to benefit from this information.

Like what you are reading? For more stimulating stories, thought-provoking articles and new video announcements, sign up for our monthly newsletter.

In 2007 I wrote a brief chapter titled “The Tiger Woods Analogy: The Seven Minute Active Listening Solution,” for Lorna L. Hecker and Catherine Ford Sori’s wonderful book The Therapist’s Notebook. Volume 2. In the book I show precisely how to prove to yourself that the “Tiger Woods Analogy” I am about to describe impacts your therapy sessions. Using a trusted friend playing the role of the client, I share an experiential activity with two trials where the “client” provides you with a rating concerning your effectiveness as a helper. In this exercise, the “therapist” is first instructed to let their mind wander while listening to the “client”; following which, they are told to hang onto every word the “client” says. In such an exercise, you will discover that your helper rating is significantly higher when you are listening versus when you are contemplating the purchase of your next cell phone plan.

I will now share the rudiments of the analogy with you. Let us assume that I am faced with a four-foot putt. Is there a good chance I will miss it? Indeed, there is an excellent chance. Now, let’s challenge Tiger with the identical putt. Even as well as Tiger putts, he doesn’t sink them all, so yes there is a chance Tiger could miss it as well.

But the key difference will become clear if both of us are asked to attempt the exact putt once again. In my case, I will likely be clueless as to why I missed the first putt and I am afraid there is a very high possibility I will miss it once again. Well, how about Tiger? Could he miss it again? It is possible, but the odds of this occurring will be much lower. Why? Tiger will consciously or unconsciously say to himself, “Hit the putt a little more to the left,” or “loosen your grip on the putter,” or whatever.

Tiger is aware of why he missed it. He has insight into his behavior. He is constantly watching his performance and listening to feedback. Me, not so much or maybe not at all.

Now let’s apply this to a counseling or psychotherapy session. How many times when a client is talking, are you thinking about your daughter’s birthday party, your son’s soccer game, or your larger than life credit card bills? (And if you answered “never” then I know you are lying…at least to yourself.)

If you are beginning to think that the point of this blog is, “Oh Dr. Rosenthal, I get it. I promise, I’ll never zonk out, stop listening, and I’ll hang on to every word uttered by every client,” you are delusional. Sorry, that’s not going to happen. Albert Ellis reminded us for more years than we care to remember, that humans are fallible and are far from perfect.

There will be times when you are daydreaming and not totally listening to your client, merely because that is a part of the human helper’s psychotherapeutic experience. The point is that after reading this blog (and preferably performing the exercise fully explained in the Therapist’s Notebook with a trusted colleague who will be rating your effectiveness), I want you to be like Tiger attempting the putt for a second time—intensely aware, insightful, and fully cognizant of your behavior and therefore bringing yourself back to listening to your client ASAP.

Hence, in the future when you begin thinking about whether you should order the chicken or the beef fried rice after the client’s session ends, you will have this amazing larger than life insight that maybe you ought to recall the Tiger Woods analogy and pay a wee bit more attention to what the client is trying to convey.

No matter how you use it, knowledge of this analogy, even though it is extremely valuable, won’t transform you into a master therapist, and it sure as heck won’t allow you to putt as well as Tiger, but it will go a long way to improving your active listening skills.
 

Unlearning to Learn

Eternally inspired by and forever indebted to the philosophy of Wabi Sabi – Nothing lasts, nothing is finished, nothing is perfect

Being young in the field of psychotherapy, does not really permit us to share lofty professional insights or postulate what this monumental field entails. If psychotherapy were a person, then we would recognise ourselves in the early phase of courtship. Nonetheless, we believe that our shared inspirations are worth documenting, and it is certainly worth acknowledging what this field has given us and how it has shaped our being.

Wabi-Sabi

Psychotherapy as a school is a development of the Western world. Alongside being introduced to the nuances of counselling and psychotherapy as a part of our academic adventure, we have also been influenced by Eastern philosophies from our birthplaces and neighboring lands. One such ideology that has had a deep impact on our personalities and perspectives is the Japanese philosophy of Wabi-Sabi. In its essence, Wabi-Sabi emphasizes impermanence, incompleteness and imperfection.

In many ways, “Wabi-Sabi embodies authenticity, beauty in fallibility and transience”. It also entails appreciating the ordinary, that which we may easily overlook in our pursuit of the extraordinary, or in the case of psychotherapy, the abnormal. We are still absorbing the learnings that Wabi-Sabi has bequeathed us. However, there has been a beautiful and serendipitous confluence in our learnings from this philosophy and our pursuit of psychotherapy as a profession. Though this article is not so much about Wabi-Sabi, we cannot deny those occasions in our therapy sessions where we have had delightful Wabi-Sabi encounters. We hope that through this article, even though discretely, this trail of our psychotherapeutic unlearnings and the Wabi-Sabi learnings will converge for you as well.

Awe and Authenticity

Psychologists and therapists often describe their profession as a holistic enmeshment of the personal and professional, an experience in unadulterated authenticity and a dynamic narrative of its own. The more hours we spend working with clients, the more we are amazed at human strength, potential, resilience, growth and adaptability. Also, the more hours we spend working with clients, the more we are amazed at how much we can change. It is precisely this sense of awe, and several reflective conversations, that compelled us to give clarity to and expression of our thoughts.

By the very nature of the profession, therapy involves, if not demands, almost continuous self-reflection—a positive yet strenuous occupational hazard. Just like the surgeon finesses her skills through experience, the therapist becomes more present through practice. Psychotherapy is a unique space that provides the therapist with daily, challenging life-altering perspectives. At the same time, it also allows for a renewed appreciation of the mundane, the ordinary, and that which we take for granted.

“Clients may underestimate the profound impact they have on their therapists”. Therapists are neither blank slates nor are they “experts.” Do therapists know the human mind, theories of normality and abnormality, and modes of treatment? Of course, we spend years studying them. Do we know to “fix” every problem for every client? No, we do not. The point of therapy has never been to “fix” anything, at least from our subjective standpoint and theoretical orientation. Even though “doing” therapy is often easier than “being” a therapist, “doing” does very little for the natural process of healing. Therapy after all is a healing relationship that facilitates reduction of overt symptoms and enables psychological well-being. It took us both considerable time to understand and acknowledge that it is the therapeutic relationship between the client and the therapist which is one of the many pivotal healing points. The therapeutic relationship may catalyse significant shifts in the way a client may perceive interpersonal relationship outside of the therapeutic space. This relationship in some ways is the vehicle that helps the client carry their changes from within therapy to outside of therapy.

Power and Fallibility

Media, unfortunately, has done little to promote the profession and benefits of psychotherapy. Instead, it has mystified the process of therapy (you must be crazy to go to a therapist!) and sensationalised the role of therapists—therapists can read minds and pick up impossible micro expressions. We do painfully regret the lack of these superpowers. What happens in reality is that very fallible human beings called therapists stumble, and doubt, and learn, and then learn even harder in order to best help their clients. It is this very ambiguity in the nature of the profession that makes the therapeutic journey both rich and adventurous for the therapist to embark upon. We have grown to recognize the ambiguity of life in general—not just for our clients but for ourselves. Ambiguity is defined as a situation that is complex, novel and insolvable. It makes drawing concrete interpretations difficult and may imbue a person with uncertainty. It’s not pleasant for most people, but tolerating ambiguity might just be the ticket to being a more grounded therapist. If therapists were to have a superpower, it probably would be tolerance of ambiguity.

We believe that at the very essence therapists are people, with beliefs, values, opinions and personalities. They are also people who have biases, needs, faulty assumptions, and introjected patterns of thinking. Therapists, just like their clients, are fallible beings. Irvin Yalom, our personal hero, in his book The Gift of Therapy¹ notes that the therapist and the client often trade places in the therapy room, each learning from one another. Yalom’s view of therapy, as a journey that two fellow travellers take together, is supremely reassuring to us novices. Therapists always place the client’s needs before their own. However, this does not mean that the therapist is unaffected by the therapy process. Rather, we believe it is impossible to not be affected by the suffering and pain that is contained in the room and subsequently not rejoice in the victories and potentials of our clients. Therapy entails a very real human connection.

Curiosity and Trust

The client–therapist alliance is that of trust, fidelity, and curiosity; a fascinating blend. The client entrusts the therapist with painful or ambivalent information from the “real” world. The therapist attempts to soak in this information, remaining curious at all times about the client’s life without projecting anything from their own. Thus, the attempt is to maintain objectivity by seeing the information in itself. This provides the therapist with a formative playground to test and retest their own existing belief systems as the objective lens aids them to see the previously recorded data in a newer light. It is this genuine curiosity that helps a therapist look beyond their own preconceived notions, beliefs, and knowledge.

Therapists are cognizant of the notion or at least attempt to be conscious of the idea that people see the same situation differently and from their own frame of reference. The therapist must be reverent of that. This is comparable to an octagonal prism. When white light passes through, the prism separates it into spectrum of different colours. These colors are similar to the varied human perspectives that we hold at different points in time. This prism metaphor gives us the solace that in the therapeutic set up, one reality can be perceived in many ways.

All human beings are subjective in their interpretations and analyses of issues, therapists included. The world looks pink when we wear pink glasses. Thus, our core values as humans remain phenomenologically ours. We recognize that everyone has their own subjective world. Therapists specialize in recognizing these intricate subjectivities. It’s what helps them remain non-judgemental. Therapists are cautious in assuming and careful in hypothesizing, and amidst all that, authentic.

Unlearning to Learn

It is our fundamental premise that both clients and therapists learn and unlearn in therapy. For the client, learning can be anything from forming a trusting relationship to altering destructive actions. For the therapist, the process of learning might in fact be a process of unlearning. It is our personal belief that has its roots in early psychodynamic theories that during the early stages of our development we learn or rather introject without careful evaluation, a number of beliefs and values. Some of these beliefs are adaptive and others are not. These beliefs help us operate in society and we cling to them like an infant to their primary caregiver. When we attempt to change our maladaptive beliefs, we face resistance from within. This is because of our inability to tolerate cognitive dissonance (holding two or more clashing thoughts at the same time). We often stick to our more maladaptive beliefs even in the face of contrary evidence to maintain equilibrium. This is where the tiresome, yet fruitful, process of self-reflection comes in. Self-reflection helps us unlearn our introjected beliefs that hamper our own growth and progress. Because the “personal” interacts with the “professional,” for therapists, unlearning in personal life affects professional development and vice versa.

Self-reflection is an active, arduous vehicle in this grand process of unlearning. Many other aspects of the art of psychotherapy facilitate this unlearning automatically. One of these is learning the power of narratives. “When we try to view the client as a storyteller, we appreciate the complexity of their characters and the power of those complexities”. As we help them weave their otherwise fragmented life episodes into a meaningful journey, we learn from their stories. This process of stitching the disjointed pieces into a meaningful narrative often mechanically diffuses some of the previously held pre-conceived notions. For example, imagine working with a real world “bully.” Now imagine that this “bully” presents as unruly, aggressive and oppositional. What would our natural reaction be? How understanding would we be of that behavior? How difficult would it be to propel our empathy wagons? Now imagine that this “bully” tells you why they have chosen this role. They explain to you their story, their family, their parents, their life. How would you feel after learning about their phenomenal world? Would your feelings change? Would it be a little easier to empathize?

Knowing and understanding that the “bully” had a story to tell, that they were influenced by the negative experiences in their life, and that those negative experiences invariably propelled them to assert dominance and a grip over self might have mitigated the negative feelings that some of us held towards them in the beginning. Interestingly, as much as we attempt to maintain an objective lens to avoid biases, narratives help us unlearn objectivity in order to appreciate the client’s phenomenological realities. And this dual process functions simultaneously and rather beautifully. The key unlearning here is that no absolutist response really exists.

The Power of Witnessing

As therapists, we also use the technique of paraphrasing and summarizing to the client about their own narratives. Oliver Sacks³ has eloquently postulated that “We speak not only to tell other people what we think, but to tell ourselves what we think. Speech is a part of thought.” Hence, paraphrasing has double edged benefits. On the one hand, it gives a newer perspective to the client about his/her own problems and at the same time it gives both the client and therapist the opportunity to stay on the same page and to postulate that the story is being understood from the lens of the client. This helps the client to unlearn his or her cognitive fallacies associated with the story, and at the same time aids the therapist in creating a renewed understanding of why the client behaved in a certain way. The technique of paraphrasing/summarizing by the therapist, gives clarity and opportunity to reframe our thoughts, check our biases, and better understand narratives.

“The process of witnessing change and resolution in another human being is powerful and overwhelming”. Also, as therapists we are constantly utilizing ourselves as a resource to bring about progress. The therapist by default experiences shifts and alterations in their own worldview further reiterating the notion that nothing lasts. On rare calculated and sometimes spontaneous occasions, depending on therapist preference, we use the technique of self-disclosure with our clients or admit our fallibility to them and share the human connection. This is our attempt at normalizing vulnerability, treating the client as an equal. This vulnerability is also utilized as an instrument of moral support for the client. This self-investment on the part of the therapist is another step to assure the client that they are being viewed as both unique and normal. Often, once a human invests a little in a joint process, it is hard to operate independently from one’s own prejudices. We unlearn the shame in vulnerability and instead embrace it. Or like Brene Brown suggested, we learn to believe in the power of vulnerability.

One of our most treasured learnings in this process so far has been that an “average” life is worth living. To come to this realization, that what has been termed “average” by the larger society is in fact normal and fulfilling, is a big one for us. We have unlearned that purposeful life exists only in the extraordinary life path. We are trying to normalize average, both for ourselves and our clients. Better yet, our vision is to glorify average. Reciprocating to the client that their so-called average lives filled with failures and anxieties are not just normal but also acceptable, gives us average beings the courage to bask in the glory of our own average narratives.

We have taken it upon ourselves to unlearn as much as we can and to stay true to our authenticity and curiosity during this process. As we attempt to disentangle the web of the distorted learnings we have accumulated in life so far, we are learning to engage in compassion toward ourselves. As Noam Chomsky said, “I was never aware of any other option but to question everything”². This is perhaps what this profession is doing to us—inciting us to question the most scrupulous nuances of our present being.

References

(1) Yalom, I. (2002). The Gift of Therapy: An open letter to a new generation of therapists and their patients. New York, NY: Harper Collins Publishers

(2) Chomsky, N. (2004, November 30). Question Time [Interview by T. Adams]. Retrieved April 27, 2019, from https://www.theguardian.com/books/2003/nov/30/highereducation.internationaleducationnews

(3) Sacks, O. (1989). Seeing Voices. New York, NY: Vintage Books. 

Circle of Development: How Clinical Supervisors Can Help You Get to Your Growth Edge

As a clinical supervisor, it is vital to help our supervisees move into their zones of proximal development, or that learning/experiential space just beyond their comfort zone (CZ)¹. But in order to do so, the supervisee’s current realm of abilities and limitations needs to be well-defined. This entails figuring out when they are at their best, how they conduct a typical session, what parts of them shines through, and how effective they are in aggregate. In other words, supervisors need to first help their supervisees figure out the bounds of their CZ so they can begin to push beyond it.

Supervisees must regularly pose questions to themselves such as, “What am I used to doing in sessions?” or “What did I do well” or even ”Was there something I did or said that stands out which might have contributed to the development of my client’s progress?”

Like what you are reading? For more stimulating stories, thought-provoking articles and new video announcements, sign up for our monthly newsletter.

We get comfortable with what we do well. Naturally so. The only problem is, if we fail to take the steps, our comfort zone can become our hell zone. What was once helpful with a particular client or type of client can become problematic or ineffectual. Think about your parents. If you were blessed with good enough parents when you were little, imagine if they used the same cuddly warmth and nurturing tendencies with you when you were a teenager. That wouldn’t have worked. You would have rebelled with angst. Past attempted and seemingly successful solutions can become today’s problems.

Here’s one of the axioms I have come to rely upon which defines the bounds of my current comfort zone (CZ): Provide clear and playful strategies to clients at the end of each session.

Over the last few years, I found myself drawn to being more playful and improvisational. This wasn’t how I used to be. I was constantly plagued with the question, “Am I doing this right?” Then I begin to realize that once I freed myself up to be more playful, I felt more flexible and less certain. This new mindset was unsettling and shook things up for me.

Other practitioners’ CZs that I’ve come across are founded in the following axioms:

“Be attentive and follow a clear treatment protocol.”
“Explore a person’s strengths and resources.”
“Develop clear treatment goals from the beginning.”
“Able to attune and empathize with my clients.”

First, and as noted above, it is critical that as supervisors, we help our supervisees to regularly ask themselves, “What did I do well?” “What stands out that I contributed to the development of my client’s progress?” This shall be your comfort zone.

Second, we need to help our supervisees to stretch out of their comfort zones and move into a less comfortable terrain that I call the learning zone (LZ). Our field has become obsessed with figuring out the how to improve, and less on taking the time to help individual practitioners figure out the what to improve. We need to get the sequence right. Figure out the what before the how. Especially in the realm of what we call clinical supervision, the supervisor plays a critical guiding role in helping to shape and identify learning objectives that are not only personalized, but ever evolving through the professional’s development over time.

It’s important to base your supervisee’s LZ on two critical pieces of information:

1. Their overall clinical outcome data, and

2. Feedback from a coach who knows their work.

By looking at the supervisee’s aggregated outcome data, you can begin to spot any glaring patterns. For example, early in my profession, I was shocked to find out that my own clinical outcomes for clients presenting with relational issues were the poorest compared to other presenting concerns, even though I was steeped in the systemic perspectives. Your role as a supervisor is to point out what the supervisee can’t see and lead them in the right direction.

Here’s my own current LZ as a therapist: I would like to learn to help clients face the feelings that they avoid. It’s so easy to continue validating and, as a result, getting lost in the interaction with my clients, while missing the opportunity to go deeper and help them with their difficult and painful emotions.

Other common LZs that I’ve come across in clinicians include:

“I would like to learn to improve the way I start my sessions.”
“I would like to learn to improve the way I close my first sessions.”
“I would like to learn to improve the way I elicit feedback at the close of a session.”

 

An excellent way to think about developing your supervisee’s LZ statements is to do this sentence completion exercise with them: “As a therapist, I would like to learn to…” Take it as a given that they will be struggling with this for a while. Give them time for this. Avoid non-specific definitions like, “I want to improve my engagement skills.” Narrow down to something more concrete and workable.²

For instance, if your supervisee’s data suggests that many of their clients come only for one session and drop out after that, you may be tempted to state that their LZ is “…to improve my return rates after the first session.” I see this more as an outcome goal. That is, you want X to influence Y, and “Y” is your outcome goal. In this case, you need to specify X and work on this.

Typically, when practitioners try to identify their own learning objectives, they tend to identify theoretically specific areas to work on (e.g., how to better conduct two-chair work on the inner-critic; how to employ a solution-focused approach when working with exceptions). Meanwhile, after examining their aggregated baseline performance metrics (more on this in upcoming blogs) and watching samples of their sessions, what I often end up proposing that supervisees work on is more fundamental and maybe even less revolutionary (e.g., how they begin a session, how they develop an effective focus, how they deepen the client’s emotional experience and how they end a session).

Most therapists and supervisors I know are life-giving and affirming. However, instead of simply bolstering their esteem with praise and consolation (A common refrain that I hear supervisors give, “Well, your clients came back to see you, didn’t they?”) without actually helping them identify their learning zones, we are doing our therapists and clients a disservice.

Finally, once we can identify our supervisee’s comfort zones and help them to move into their learning zones, we need to be able to guide them in articulating their panic zones (PZ). Panic zones tend to trigger feelings of being overwhelmed or may cause re-traumatization, which is not ideal for adaptive learning and personal growth. Panic zone materials are usually either too far a stretch in terms of the content to be learned, or the topic at hand might have triggered personal and/or professional ghosts of the past that have not been addressed.

Here are some common Panic Zones self-statements that I’ve encountered:

“Trying to learn what my supervisor says I should be focusing on, when I do not fully agree.”
“I know I should be working on difficult emotions like anger, but I do not feel ready at this point.”
“I tend to take critical feedback personally.”
“I just do not have the time and energy for this.”

 

It is important not to skip this step of helping your supervisee to identify their PZ. Doing so can help to remind them what not to do, or what not to focus on at various phases of their professional development.

Our circle of development is not static; it’s dynamic. If there is movement and directionality in the supervisee’s development, what used to be learning zone material might evolve to into the domain of the comfort zone. Likewise, what was previously panic zone materials can shapeshift into the realm of their learning zone.

The aim of helping our supervisees in figuring out their boundaries of their comfort, learning and panic zones is to clarify, magnify, and guide your supervisee’s messy and non-linear of professional development².

In the next blog post, I will address the critical value of teaching your supervisees to systematically monitor their clinical progress and how to use it beyond simply an assessment tool.

P.S.: My collaborators and I know how hard it is to figure out the key learning domains that therapists can spend their time and effort to deliberately practice. This is why we turned to what cutting edge research has to tell us, deconstructing the therapy hour, and we developed a comprehensive guide called the Taxonomy for Deliberate Practice Activities (TDPA) (Therapist’s and Supervisor’s version) (Chow & Miller, 2015). This is expanded upon in our forthcoming book, Better Results: Using Deliberate Practice to Improve Therapeutic Effectiveness (Miller, Hubble, Chow, 2020). But for now, if you are interested to receive a copy of the TDPA worksheets, drop me an email.

References

Chow, D. (2017). The practice and the practical: Pushing your clinical performance to the next level. In D. S. Prescott, C. L. Maeschalck, & S. D. Miller (Eds.), Feedback-informed treatment in clinical practice: Reaching for excellence (pp. 323-355). Washington, DC, USA: American Psychological Association.

Chow, D. (2018). The first kiss: Undoing the intake model and igniting first sessions in psychotherapy. Australia: Correlate Press. 

The Murder of Hope

Hope

During my short time as a mental health therapist, I have become aware that when a client enters my office for the first time, they are not alone. I am no longer surprised to find that they bring with them a crowd. Sometimes the client is young, as April was, not quite a teenager but perhaps not quite a child anymore either. She brought with her a myriad of people—family members, friends, classmates, crushes, and her abuser. I saw some of them immediately as our eyes first met, and I instantly recognized the power that they held over her, in her consciousness, daydreams and nightmares. They sat down with her and I could feel their grip, I could feel the fear in my own chest over what they had done.

There was another being that I had only recently become acquainted with. Her presence was not quite as potent but was steady from the start. She entered the room as soon as April did and invited me into a dance of both creativity and pain.

“It was not until this presence was murdered that I came to know her as Hope”. In the weeks that passed after April chose to end her life, I got to know the heavy stone of grief that had settled in my stomach. I spent hours resting my hand on chest, on my belly, breathing in this pain that felt more complex than just the loss of April. I turned it over in my hand, wondered what was there, in my grief with her. In the weeks that followed, I realized that this rock was not just holding April, but another being: Hope.

When I look back on my time with April, I can distinctly remember the first time that Hope made herself known. April had come into my office as if it was her own and flung my blanket onto the ground, spreading it flat with the tips of her fingers. She pressed her cheek onto it and traced the shapes below her. “We can lay on it as long as we don’t put our feet on it,” she told me. I laid next to her and she spoke of her dreams. So easily, she named her abuser as he was and told me about her body. As she did, I could feel the terrified child in me reach toward the terrified child in her, and then she was there. Hope made her entrance in this easy connection, breathing into me what could be. I began to feel, in this tangled mess of articulate children, the beginnings of an older woman.

Even before Hope was murdered, I spoke to her. It began in my car, after we met. I left each session and imagined what Hope was like—a bold, creative, quirky teenager who loved her friends ferociously and spoke to her pain with tenderness when it arose. She dressed in ways that made her feel empowered and felt safe to express her creativity, her passion, her fears. I imagined an adult woman who lived her days with gentle passion, unafraid of her desires and longings. A woman who wrapped others in her own sense of embodiment, who believed that healing was possible, who advocated for herself as fiercely as she did for others. It was easy to see the ways that this energetic, playful, imaginative child could become a wildly creative and embodied woman.

I must admit that in many ways Hope was not only made of the girl. She was made of the girl that I once was, who was much more withdrawn and fearful. She was made of some of my creativity, my passion, my wildness. She was made of some of the woman I am and some of the woman that I also long to become. Hope was free and tender in ways that I sometimes am not, and she was made of the sort of reckless dreams that I held around this beautifully courageous child.

Pain

Therapy with children is a wonderfully playful mess composed of hours of Jenga, making houses out of shoeboxes, outbursts, laughter, and moments of stunning articulation. Some children enter therapy tentatively, but for April it was not the case. With April, every activity involved a story, involved imagination and intricate webs spun between characters, both fictional and real. Amidst these stories, she’d tell me her own: about the abuse, and the terror that gripped her at night, and the maddening ways that one tries to make sense of such harm. She wondered about her fear, her desire, and how these things become intertwined. She asked questions that my child-self would have been far too scared to ask: “Am I still loved?” “Do I still belong?” “Is there something wrong with me?” In these questions there was no escaping my own fear, my own history with assault, my own terror that something is wrong with me. Questions I’d asked and supposedly answered as an adult, and yet.

And so, in these ways she began to ask me into her pain and demanded that I also acknowledge my own. As my own therapist put it so clearly, “there are some clients who invite you into more of your own healing.” I felt Hope here, too. As we stood in the lobby and said goodbye, April easily rested her hand in mine. I could feel two children speaking to each other, holding their own pain, holding each other’s pain. I could feel my own, adult hand, and I could feel Hope. I could feel the beginning of an exhale I longed so much for April to have. A type of exhale that is kind and purposeful and full of her own hopes and dreams—what a feeling it would be to witness. I knew, and Hope knew, it would not be easy to get to this exhale. And yet we believed that she was capable of it—perhaps not of entire days or weeks or years of settling into her own breath, but moments. Moments where joy and freedom were allowed.

And perhaps this is where the ache of death was felt the strongest. That when April decided she could not live any longer, she took with her two beings that I had grown to love fiercely. I have spent so much time thinking of the girl who sat in my office, the girl who played and laughed and bellowed at the top of her lungs in the lobby, completely unashamed. I have thought about the girl who spoke with astonishing clarity about those who harmed her, who bravely revealed her fears and her pain without looking away from me. I have thought about her hand in mine and her loudness and her lovely oddities. And I have missed these things fiercely.

As I have sat with my grief, as I’ve held the ache and numbness, I have been angry. I’ve been angry that when she killed herself she also murdered Hope, a being who I needed for April, but who I also needed for myself. As I’ve continued since April’s death, I’ve often wondered about Hope. I’ve wondered if she matters, now that she’s dead. I feel angry that I did not get a say in her departure—perhaps this is unwell of me, to have tangled myself up in April’s Hope so much that now it feels as if a part of me has died, too.

I’m furious because this is not what I signed up for. I signed up for pain, and for a long, difficult battle towards some sort of wellness, but I did not sign up for this. I did not sign up for creating this beautiful being with another person who gets to decide if they want to die and take Hope with them. The tangle of grief becomes nearly unbearable as I think of Hope. The girl and I, “we made her together, we crafted her from laughter and tears and imagination”. She was formed from a goodness I can still feel sitting at the base of my throat, a goodness that I have yet to let go of. As I live and know that she is dead, I want to cling to Hope and ask her to stay somehow, without half of her being. Without the girl, Hope is dead. And with her, the goodness.

It’s been nearly impossible for me to grasp that perhaps the heartbreaking truth is that Hope, for her, is dead. As much as I have taken this rock of grief in my stomach and wanted to smash it into the ground and say, “No! You cannot take Hope with you, too!” it must be true that Hope has also been killed, and there is so much grief in that. Letting go of April and her Hope will perhaps forever be molded into the being of my own Hope; the woman who I am and who I hope to become. Letting go of the girl means that Hope lives in me as an ache. She continues to grieve and rage and long for the goodness that once was. She sits and cries with those who also grieve the loss of the girl, and she keeps going, still holding the ache. In some ways it feels easier to stay in the anger, to argue with the girl, with Hope, to hold them here with my grief. Settling into the despair is harder, is a continuous reminder that yes, she is gone. They are gone.

Risk

Shortly after April’s death, I read these words in a blog by Jerusha Dressel: “Hope is a choice to stay.” The months after her death marked a death for me—in my personal life, and in my work as a therapist. I struggled to believe that I would ever feel connected to another client again. I sat in this feeling of death and wondered, where is Hope? Months after she would begin to make an appearance, for just a moment. I would see her after a productive session, and I would hiss at her: “get out of here.” Connection with my current clients brought a newfound sense of risk and dread: if I care about them, if I love them, they could die. And if they do, a part of me will die again. I wanted to do everything in my power to keep this from happening again. Perhaps if I don’t allow myself to love, to feel deeply connected and hopeful, then therapy will not hurt so much. I will not risk losing a piece of my soul again.

In the same breath that I hated Hope, that I wished I would never see her again, I also longed for her to return. I longed to feel connected again but feared so much the consequence that most of my being would not allow it. When I could not find her in myself I thought back to those words: “Hope is a choice to stay.” In this way therapy feels like a constant entering into the terror of Hope: afraid of the death and the grief that connection might bring, and yet. Hope is a choice. To keep listening, to keep feeling, to keep holding the trauma of our lives and each other’s lives. There is an excruciating beauty in the invitation to enter these spaces of pain and betrayal, and I began to center myself again in that truth. We are wired for connection. Amidst tremendous suffering, we are not required to see the ending—to see Hope of recovery or health or happiness. Somehow, in the despair, we can choose again just to stay. To behold each other’s stories. To feel the pain deeply and fully and remain with each other in it.

Hope and I will continue to be on hiatus. As I grieve and rage, I do not want to see her. And yet I know that every day as I choose to re-enter all that is therapy, she is around. A part of her has died. A part of me has died. And still, we stay.
 

How to Maintain Your Therapeutic Dignity with Blood Dripping Down Your Chin

When we moved from Dallas, Texas to Fayetteville, Arkansas back in 1993, I quickly realized that any therapeutic anonymity I'd experienced in Texas was a big “not happenin,” that is unless I wanted to hole up in my house and never partake of food, fun or the festivities that went on in my lovely new hometown. The place was too small and just Southern enough where your business wasn’t just yours.

Now, after practicing 26 years in Arkansas, I'm far from reclusive so I regularly run into people I’ve seen as patients. I’ve been aware of how running into one another in public might impact their relationship with me and any work we did together, but often it was the result of simply living.

Like what you are reading? For more stimulating stories, thought-provoking articles and new video announcements, sign up for our monthly newsletter.

I'd been in Arkansas for about four years when I auditioned and earned the role of radical feminist and socialist Emma Goldman in the vaudeville musical TinTypes. I came on stage at one point in roller skates, singing raucously and playing violin…badly. I worried a bit, “Does anyone really want to see their therapist doing that?” When I played the passionate Desiree in Little Night Music, a patient told me they had to quit seeing me, “Because you kissed another man.” I explained about how kissing on stage is not really kissing, and we looked into her feelings. My son had a horrific tantrum at a toddler birthday party that violently came to a halt when his very hard head bounced off my lip, causing blood to spurt all over me and him. And of course, the story in my head became, “Hmmm…are those moms I’ve seen questioning my competence?”

It's like trying to live your real life while also retaining some amount of therapeutic professional respect and dignity—in roller skates and with blood dripping down your chin.

Since that fateful afternoon, I've taken even more risks—and hope that the ethical disclosure gods don't chew me up and spit me out. For several years, I've had a blog and a podcast and I'm quite open there as well. I respect that this isn't everyone's cup of tea. And might not, depending on your theoretical orientation, sound like good, responsible practice. But I've come to believe that we as therapists may be unintentionally enabling the silence of mental illness stigma by not being more up front about our own struggles.

Don't get me wrong. I use discretion. I go many a day without saying a word about myself. My job is to listen, to hold, to contain, to suggest, to educate, and to guide. However, I've revealed that I went through a divorce when I think it will be helpful. Actually, two divorces. But that's not the point. I've also disclosed that I have performance anxiety, panic attacks, and a history of anorexia, again, when I think it's helpful for the patient. And I reveal that I've been on both sides of the couch—as patient and psychologist.

The criteria? If it's truly helpful to the patient and not about some need I have to “share.” What I've experienced is that my openness is respected. My vulnerability and risk—helpful. People now tell me, “Your openness about your own vulnerabilities gives me more permission to do the same.”

This all came dramatically to the fore two years ago, when I presented in a local This Is My Brave show. If you don't know this organization, it was begun by Jennifer Marshall, who'd been blogging anonymously about her bipolar disorder for years. It was only when she came forward—as herself—that her blog's audience skyrocketed. And she realized that her vulnerability mattered. The organization now hosts programs both nationally and internationally, featuring people with mental illness telling their stories to a live audience.

When I agreed to do it, I thought it wouldn't be anything. I'd already been writing about my anxiety. So, what could be difficult about it? Once again, my own running narrative was ill-conceived. It was quite emotional. And hard. Yet I'm so glad I did it. I've revealed my own vulnerability, my own passions, and my own struggles. Bloody chin and all.