Listening Up and Leaning In: Active Listening in Therapeutic Relationships

As a brand new, inexperienced first year medical student, I took the required patient interview course. Actors were hired to portray patients with a variety of medical conditions. On my first day, dressed in my short white coat, notebook in hand, I entered the exam room. “Hi, my name is Dr. Anthony (I was a young, single student at the time),” I began. “What brings you into the office today?” As soon as my patient began her story, I started to formulate my next question while anticipating her possible responses. I heard everything she said, evidenced from the copious notes inked in black on the pages in my hands. But, I really didn’t listen to a word she said. Over the years, I have learned the importance of active listening. As a student, I focused on hearing my patient’s account of her illness, allowing me to gather pertinent details. Now, as an experienced clinician, I have come to appreciate how active listening serves the additional goal of helping the listener gain understanding and trust. I have also come to realize that in most circumstances, how the patient experiences our interaction is as important as what he or she tells me. While my training taught me how to gather details, it did not teach me the practice of active listening. Studies suggest that the brain’s reward system is triggered during active listening. In a 2015 study published in the journal Social Neuroscience¹, researchers selected 22 participants who were video recorded while reading essays they wrote about a variety of their life experiences. Evaluators (actors hired for the study) were instructed to view these videos and demonstrate either active or non-active listening behavior. Researchers then conducted functional magnetic resonance imaging (fMRI) on participants while they viewed the evaluators assessing their video clips. Participants rated both the evaluators who showed active listening and the episodes where there was active listening more positively. The results also showed enhanced neural activation in both the ventral striatum and the right anterior insula when active listening was perceived. These brain areas are associated with motivation and reward. Both results suggested that the active listening process was rewarding in the truest sense of the word. Active listening allows us to gain a deeper understanding of our patients. When we understand our patients, we gain insight into their complex lives. We begin to see beneath the layers of their narrative to the “real” story. When we give our full attention to a person, we are able to maximally receive his or her message while decreasing the interfering “noise” of our own thoughts. The noise is all those activities our brains engage in when we are not listening to the person who is speaking. With active listening, our focus centers on truly and deeply knowing the other, instead of being known. A patient labeled as ‘non-compliant’ for not taking their medication becomes a patient who, after losing his job, is too depressed to get out of bed in the morning and muster the energy to take their medication. When we build trust with our patients, they find comfort and safety as they reveal their concerns. We trust that what they are telling us is their best understanding of what they are experiencing. We are not imposing our agenda on them and are able to receive what they have to share with us. Of course, there are times when our agendas are important as certain details must be clarified and understood in order to allow us to do our jobs. However, active listening helps us forge more holistic relationships with our patients, giving us a clearer picture of the individual sitting across from us. With intention and practice, active listening helps us become attentive and receptive to what another has to say. Your own emotions might shift in response to what is being shared. You will know another person in a way that you didn’t previously, increasing your capacity for sitting in his or her experience or emotions. Active listening engages empathy, also housed within the brain. How good of a job are you doing at bringing active listening into your conversations? The International Listening Association suggests asking yourself these questions to understand whether you are engaging in active listening: Are you giving the speaker 100% of your attention? Are you listening to understand, rather than listening to respond? Have you opened your mind to receive what is being said? Have you rejected the temptation to prepare your response while the other person is speaking? Are you open to changing your mind? Are you aware of what is not being said as well as what is being said? Are you taking account of the degree of emotion attached to the words? Are you aware of any differences, and similarities (such as culture, age, gender) between you and the speaker which may influence how you listen? Are you giving signals to the speaker that you are listening? Are you valuing the speaker and the experience they have gathered in their life so far? Active listening is an important tool in every doctor and therapist’s toolbox. It can help facilitate more trusting and deeper therapeutic relationships. In our professional and personal lives, active listening can lead to more connected and rewarding interpersonal interactions allowing us to experience even greater fulfillment. Resources

  1. Perceiving active listening activates the reward system and improves the impression of relevant experiences. (2015). Kawamichi, H., Yoshihara, K., Sasaki, A T., et al. Social Neuroscience.

Advocating for the LGBTQIAA in Psychotherapy

I trace my commitment to serving underserved communities to my Jewish heritage. As a Jewish person, I am a member of a resilient minority group that experienced centuries of oppression and genocide. This cultivated inside me a sensitivity to discrimination and connected me to a passion for social justice. I have become active in my university’s LGBTQ+ club and feel that it is my civic duty to advocate for LGBTQIAA+ (lesbian, gay, bisexual, transgender, queer, questioning, intersex and allies) clients so they can be better served.

I’m also sensitive to others’ suffering because I grew up with a speech impediment. As a child, most people didn’t understand that my stutter was involuntary; peers told me to “slow down,” and “just relax and speak.” People didn’t understand my suffering, and I agonized in silence until I learned how to mostly overcome it. Since overcoming it, I’ve hoped to prevent similar suffering in others.

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How would you feel if the general public regularly imposed a gender and/or sexual orientation on you that did not accurately represent who you feel you are?

You don’t have to have suffered like I did to make a difference for the LGBTQ+ community, which is estimated to be 10% (and this only reflects those who feel safe to report) of the world’s population. We all have experienced a little taste of what it feels like to be discriminated against. This community has been fighting an uphill battle for their lives, with their jobs, families, and interpersonal relationships constantly at risk. They endure constant mislabeling, violence and judgment. The most covert, perhaps, is people assuming it to be a choice when it's not. Here are some questions to think about in your practice:

Do you assume couples are monogamous? Do you assume all your clients are cisgender? Do you assume heterosexuality if someone is currently in a heterosexual relationship? Do you assume the client you’re talking to is heterosexual? For example, have you, knowingly or unknowingly, asked if a female client has a boyfriend instead of a “partner(s)?”

The he-she binary inadvertently erases trans people. There is more variation to human gender than merely “ladies and gentlemen” or “men and women.” Since the vehicle of change for psychotherapists is primarily language, we can start by using inclusive, respectful, and empowering language. You can start by using person-first language, identifying your pronouns, calling out the use of terms like “mankind” and “he/she” and the existence of mostly binary bathrooms (unlike other gender-inclusive countries like Canada with primarily unisex public bathrooms). There’s even a case to call history [his-story], “her-story,” “their-story,” or our-story.” No wonder LGBTQIAA+ youth have a high suicide rate. Here’s a case example.

Al is a 14-year-old, assigned female at birth, but who identifies as a male. He has a pronounced trauma history; his father abandoned him to raise another family and, at 5 years old, his mother left him with his grandmother. He was placed in homeschool in 2017, has been isolated, and voiced suicidal ideation in the initial assessment. Virtually all his social contact has been online chatting with other trans youth.

Early in treatment, Al mentioned wanting a doctor’s note for hormone therapy. Not infrequently, psychotherapists working with trans clients receive requests for documentation that a trans person has diagnosable gender dysphoria that has caused substantial mental health issues such as suicidal ideation, and is “mentally fit” for hormone therapy and to make decisions about their own body. This helps doctors/insurers understand that hormone therapy and gender reassignment surgery can support, instead of hinder, a client’s mental health. Insurers and/or doctors may request them.

Contrary to traditional belief, I considered that it was both ethical and empowering to provide Al with this note sooner rather than later in the therapy. Here’s why.

We are not gate-keepers who decide what clients can do with their bodies. We shouldn’t block Al’s access to resources that a cis-person could access without a therapist’s permission. Best practice for me is that if a client wants a letter, I give them one. If a cis-male came in asking for a letter for their doctor to be on hormones and had limited social support, we would not impose stipulations. A trans person is equal to a cis-person and already has enough challenges to overcome to be who they are and have control over their body.

A therapist’s role is to not stigmatize. For example, if we require Al have 6 sessions before writing a hormone letter, it would be stigmatizing something that has nothing to do with mental illness. It would also be operating outside of the scope of our practice because we wouldn’t be determining if their mental stability is interfering with their identity. It is also not our role to determine if Al is sane to make the hormone decision, even if he’s a minor, without his prefrontal cortex fully developed. After we write the letter, it is the role of the medical doctor to determine if the client is medically able to start hormones and the doctor’s job to monitor the client’s physical body.

Al and I agreed that he is likely avoiding social situations because of the chronic mis-gendering he endured, and the invisibility of his identity navigating the world as a trans-person who is not presenting nor is perceived the way he desires. Hormones may be the catalyst that would help Al to make friends once he starts feeling comfortable in his own skin. Isolated, experiencing oppression, lack of control, depressive symptoms and desiring hormones (probably to look a certain way)—not accessing hormones could likely increase depression symptoms and suicidal ideation. After writing the letter, I provided Al with ample resources to connect with other trans-youth.

My role was to support Al where he was at, not dictate where he should be. Since Al was able to make decisions, there was no reason to limit when he started hormones.

I cannot emphasize enough Dr. Martin Luther King’s timeless notion that “our lives begin to end the day we become silent about things that matter.”

* I consulted on this case with Van Ethan Levy, Associate Marriage and Family Therapist, Associate Professional Counselor, and member of the community, who uses the pronouns Van/they.
 

Combatting Anxiety,

It occurred to me the other day that I was laughing with a client because I completely and utterly understood where she was coming from. And then it hit me. No wonder I've been so busy helping my young adult clients overcome anxiety—wait for it—I “have it”, or should I say, “it has me” too!

Of course, I have known this for many decades, but that day I had a kind of breakthrough. I can laugh at the insanity of it all. I've been there and done that on almost every occasion. My client Elsa said she was afraid of driving over bridges. Hmm, I don’t have that one. But I do have the one where my husband is driving too fast and I think I’m going to fall into the Hudson River. Then there’s the one where I’m going on a job interview and I think to myself, “OMG, I have gained so much weight since I had kids!” Or my mind goes blank and I forget everything I ever accomplished. Then there was the time my puppy ran across the highway and I had a panic attack. The worst is ruminating. Although I teach clients all day about fight or flight or freeze, I forget that I myself need to take a break from overthinking. When my kids started driving, I gained a new and paralyzing dread that someone would run into them. Add to that health and money worries, and sirens passing by while I’m quietly doing paperwork at home—catastrophizing is my specialty.

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Self-care is our therapy buzz-word and it works wonders. My friend, a fellow therapist, said I need a spa day. “Do it!” My patient debated the whole day if she should take a “mental health day” from her demanding teaching schedule. “Do it!” Another patient wondered if she should take up journaling again. “Do it!” And the very process of pushing through your fears is instructive; it combats avoidance. My client was afraid to call her doctor for some results. “No problem, do it in my office.” My client was terrified to sleep over at his Dad’s new apartment. “Build up to it.” Once, many years ago, when my mother was dying of cancer, a kind and wonderful boss at Disney.com handed me a laptop and said, “I’ll see you when you’re ready.” Ask for help. Take a small step. All the clichés stacked up to the sky, or, as Annie Lamott says, “Bird by Bird.” The simple catchphrase, “Do it” flows so easily from my mouth—it just doesn’t quite make it to my ears and into my brain.

Clients often ask me, “How I can begin to trust my inner voice when all I know is worry.” And I tell them “For one thing, you have a choice. It’s your life. Own it. Take care of it.” It seems to me that people in other countries get more time off to recharge. Only here do we grind ourselves until there’s no more fuel.

And, let’s see if we are mislabeling anxiety as something else? If it’s not anxiety then what is it?

1. Anxiety from the past may be triggering a fear of abandonment. My client Mary wants to marry her boyfriend but thinks he might be cheating. She stalks him on Facebook, Instagram and Twitter on an hourly basis, based on her "hunch." She finds nothing but cannot stop her obsession. This is no longer a gut feeling, it's a bad habit, a self-destructive, relationship-bombing behavior that is sure to drive someone away. In this case, although there is no evidence whatsoever that he's a cheater, Mary continues to rely on her false "gut feeling" which only serves to create more anxiety and self-sabotage. Go back to where it’s coming from and try to counter the fear with a more realistic appraisal.

2. Anxiety masks as fear of the unknown. My client Joya wants to go out with a boy from her fraternity, but he is a “player.” When he finally asks her out, she says no based on what her friends have said. The information she has obtained is from the past, and unproven, especially since Joya really likes him. She continues to rely on second-hand information instead of living her own life. She is more afraid of the unknown than finding out the truth about him by using her own judgment. Unknown fears need to be faced, not avoided. Sometimes when I’m driving to a new place, I make it a habit to stop somewhere en route to pick up a treat or run an errand. This makes the unknown into a little adventure.

3. Anxiety is not the same as intuition. Jessica thinks her boyfriend is simultaneously dating someone else. Her so-called intuition is based on patterns and evidence that she has directly observed—he's always late, keeps his phone locked away and acts sneakily. Intuition tells her from observed experience that he is hiding something. Anxiety, fueled by insecurity misguides her into convincing herself that he is doing something wrong and that he will inevitably leave her, instead of leading her to confront him directly. As psychologist David Barlow warns us, “don’t believe everything you think.” “Ask him what's going on instead of making up stories in your head,” I suggest. Test the intuition with objective observation. Your anxiety may have something to tell you.

If this sounds tricky, it is.

Intuition can be considered a neutral and unemotional experience, whereas fear is highly emotionally charged. Reliable intuition feels right, it has a compassionate, affirming tone to it. It confirms that you are on target, without having an overly positive or negative feel to it. Fear is often anxious, dark or heavy.

Take a step back and breathe deeply for a moment. What's the worst that can happen? What part is objective and what part has no business in the present? If it belongs in the past look at what happened. It's over. You are safe now. The only way to separate from rumination is to pause. My last client of the evening recounted her fight with her ex-girlfriend over text. “Please Hannah,” I said, “unplug for just five minutes. Then assess how you feel. You are only feeding the attention-seeking behavior of your ex. Can you step back? What will happen if you just sit quietly?”

Can a therapist, this therapist, heal herself? The phone rings, the news blares, and real tragedy rings into our consciousness, implanting itself in vivid living color from a smart TV into our visual field whether we want it or not. I can help my clients not because I’m master of my anxiety and of my fate, but because I’m continuously right there with them. My friend calls and says “Let’s take a walk.” “Yes, I say. Let’s do it, everything else can wait.”  

Hidden Losses

No one should die in December. Not that death is ever convenient or well timed, but it is the rare person who has extra time during the holiday season to accommodate the disruption death brings to life. As a psychologist, it is the time of year when my practice is the busiest and sessions often have a poignant depth, setting the stage for the hard work to come in January. The contrast between the joyful expectations of the season and the holiday blues is probably felt most acutely in therapists’ offices.

On December 9, 2018, I was hanging ornaments on my Christmas tree when my home phone rang. Assuming it was an end-of-year solicitation, I almost didn’t answer it, but I thought it might be my mother calling. At 93, she is one of the few people in my life who still uses my landline.

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Instead, the call brought shocking news that Larry was dying. Larry was like a brother to me and had been part of my life since I was 10. Larry was the person I would call if my mother was in the hospital as he lived only a few blocks away from her in New York City. But suddenly I heard, “Larry had a massive stroke an hour ago and isn’t expected to make it.” Two weeks earlier, I had given him a hug goodbye after another memorable Thanksgiving at his home. Our families have shared Thanksgiving for over 25 years. This year, we had celebrated Larry’s recent retirement and 65th birthday as well.

Less than a half hour later, my husband and I were in the car on the Massachusetts Turnpike heading from Boston to Manhattan. Not knowing how long I would be gone, I had grabbed my briefcase with my appointment book. As my husband drove, I began texting my Monday appointments to cancel our sessions explaining that a friend had suddenly died.

Over the next month, despite multiple trips to New York City for family gatherings and the memorial service, I missed just two days of scheduled work. As a result, only a small percentage of my practice learned about my recent loss. Typically, whenever I share personal information with a client, it’s a thoughtful decision timed to illuminate something specific for that person. In this case, it was an arbitrary act of scheduling that created two groups: those who knew and those who didn’t. This contrasted sharply with my experience 30 years ago when my father died, and I canceled all my sessions for a couple of weeks. More recently, I had experienced another loss, when a former client was murdered, a loss I carried privately and never shared with any of my clients. Now, I realized I needed to be cognizant of who knew and who didn’t so I could be emotionally prepared to respond when someone offered condolences.

I suddenly found that I was straddling two worlds within my own practice. I was having the mirror experience of some of my clients, those for whom I serve as the person in their life who knows about a “hidden loss.” I carry the knowledge of abortions and abuse. I am privy to unfulfilled dreams and broken promises. One of the gifts of an established therapy relationship is not needing to give the “Cliffs Notes” version of life events. Clients count on me to understand the complexity of their relationships. I know when the death of a parent is a relief and when it is a deep hurt. Therapy is not a reciprocal relationship, and I do not expect my clients to take care of me, but admittedly, it was comforting to be asked, “How are you?”

Not surprisingly, I found myself feeling closer to the clients who knew of Larry’s death than to those who didn’t. When I could speak about my love for this friend, I felt more whole. When clients asked how I was doing, acknowledging my grief allowed me to put it aside and enter into the therapy hour better able to listen. In the few moments I took to explain that Larry was a dear friend whose hospitality and generosity over the years had made Thanksgiving my family’s favorite holiday, it was an opportunity to pay homage to this extraordinary man. Introducing the information to clients who did not know about this event in my life seemed intrusive and unhelpful. Perhaps at some later date, when my experience of an unexpected death felt applicable, I might have revealed this bit of my own history at my own discretion to a particular client. For now, the discrepancy between the two groups of clients in my practice was the consequence of cancelled appointments. Switching between sessions with people who were aware of my loss and those who were not reminded me anew of how much energy it takes to conceal pain.

Keeping parts of ourselves private is important professionally, but it does come at a cost to our own psyches. As those clients who were not aware of my loss offered well wishes for the holidays and the new year, I tried to join in the cheer. But inside, I was struggling to adjust to a new normal, a life without someone I loved, a loss hidden from much of the world, but certainly not from my heart. 

Working with Silence

Silence often makes people uncomfortable. In U.S. culture, particularly, we are prone to filling up silences in conversations as quickly as possible. One reason for this is that prolonged silence may be interpreted as a sign of discomfort or disapproval. For the same reason, new psychotherapy students often feel a need to jump in and ask questions when things become quiet. At times, this can be a supportive thing to do. But, there are other times when this may signal discomfort, and when a period of silence may be just what a client needs in order to process feelings or to reflect on what has just been said. When a client who is usually verbal begins to fall silent while talking about something difficult, corresponding silence by the therapist is often helpful and supportive. It may convey attention and interest, as well as the therapist’s commitment to not interfere with the client’s need to process what is going on. If the silence continues for a substantial period of time, the pressure to help the client by saying something becomes greater. Therapists differ in how they handle this situation, depending on their orientation to treatment and their own individual style. I, personally, rarely let a silence last more than a minute or two without saying something—even if it’s just “Would you like to say anything about what’s going on?” On the other hand, some therapists have had breakthrough sessions when they gave a client a significant period of attentive silence that no one else had ever offered them. While many clients can use periods of silence productively, there are others for whom silence is not a good strategy. In my experience, older children and younger adolescents generally fall into this latter category. This can present a double-bind because these young clients often do not want to talk but also hate to be questioned. I have worked with many adolescents who have had previous unsuccessful therapies. Their two most common complaints about previous therapists are “He asked too many questions!” and “He never said anything!” Over the years, I have come to the conclusion that while questioning may be painful to many adolescents, silence is often downright excruciating. So, what do you do with an early adolescent who finds questions painful, who can barely handle talking at all, but who also hates silence? Many therapists try to engage such clients by talking with them about things they like to do. This can be a good way to start therapy with an adolescent, but it is not always easy to do, and some adolescents also find it irritating and patronizing. This is especially true for adolescents who know that they are in therapy for serious problems and who may legitimately experience small talk as disingenuous or “fiddling while Rome burns.” I have found that it is often preferable to go a different route with these nonverbal youngsters, taking over most or all of the talking at first by gently describing what you know about the client and then gradually introducing some speculation as to why they may be acting as they do. My first experience with this was in working with a 13-year-old girl who had been hospitalized with borderline features and possible early-onset schizophrenia. She had been acting increasingly depressed, erratic, and withdrawn, and had begun engaging in drug use and self-mutilation. She was barely verbal, responding to questions with one-word answers minimizing her problems, or with silence or shrugging. With my supervisor’s help, I began relying less on questions and spending more time talking sympathetically to her about what her parents and the hospital staff had reported about her behavior, and making some guesses about how she must have been feeling at the time. Before long, she began to acknowledge some of these feelings, and eventually she started talking about other significant issues, including having frightening hallucinations and feeling stress about her father’s alcoholic behavior, which her parents had not revealed to us. Interestingly, very young children often tolerate silences quite well in the context of play therapy. They are used to playing on their own and may feel comfortable with an adult in the room quietly accepting what they do and making only the occasional comment. When they get older, however, children cross a certain threshold—typically around 8 years of age—when they start to become self-conscious about playing but are not yet accustomed to talking with adults, especially about personal issues. A few years after this—at, say, 14 or 15 years of age—they start to become sufficiently verbal to express themselves more easily and to tolerate some appropriate silence from therapists. It should also be noted that not all adults feel comfortable with therapists who are silent, especially adults who come from backgrounds in which it is not culturally normal to share personal information with an unknown professional. With these clients—and indeed with all clients—some preliminary assessment is usually advisable to determine how comfortable they are with a more exploratory approach in which some silences may occur, as opposed to a more problem-solving approach in which they probably will not. Looking back over the silences I have shared with my clients, I am struck by how full and how varied they have been—each with its own special meaning: anxiety, sadness, recalcitrance, closeness, and speechless perplexity, to name a few. Each one is different, and each can lead, potentially, to a greater understanding of the client.

Depth

Elizabeth was a first-year college student who was finishing up a short period in psychotherapy subsequent to the breakup of a relationship with her boyfriend. In our final session, she expressed feeling good and looking forward to the future—but she also made a comment that caught me off guard. She said that she wished she knew how to be a “deep” person. Not knowing how to respond in the moment, I said something reassuring about being who she was, and that depth would take care of itself.

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Since that time, I have often thought about the concern she expressed and wondered if my response did her justice. What, exactly, had she meant by wanting to be a “deep” person, and had I, in effect, brushed it off?

Several years after working with Elizabeth, another situation emerged that appeared to be related. One of the students in my counseling lab was expressing confusion about a practice session with another student who had brought up an issue to talk about but had seemed unable to elaborate it in any meaningful way. “What do you do,” the student-counselor asked, “when the client can’t say anything more about their problem—when there’s just nothing more there?”

My response was immediate: “Oh, believe me, there’s always more there!” As an afterthought, I added, “You may never get to it, but there’s always more there!”

I was a little surprised by the emphatic certainty with which I uttered this comment, and I have thought about this, too, on several subsequent occasions. What made me so sure that there is “always more there”? It seemed that in the years since I had worked with Elizabeth, I had learned more about what “depth” is, and that I had learned it in a deeper way.

I’d worked with hundreds of patients since Elizabeth. I had seen case after case in which patients who had presented in a defensive or superficial manner in therapy had subsequently opened up to reveal poignant, sometimes moving, emotions underlying their problems. And on other occasions, I had seen patients who had persistently avoided opening up, but in ways that made clear why they could not afford to do so.

Ironically, as I have come to appreciate the meaning of depth, the field of psychotherapy has moved in the opposite direction. In some ways, the field has been a victim of its own success, as increasing demands for therapy and concerns about costs have led to the development of faster, more cost-effective, and more problem-focused approaches to treatment. These more structured approaches are often favored by third party payers and others concerned with the efficient use of resources. Unquestionably, these approaches can be more practical, more down-to-earth, and more immediately helpful to many patients with discrete and clearly defined problems; it might even be argued that they are more democratic and empowering, as they have removed much of the mystique that previously allowed some therapists to elevate themselves as shamanistic elites.

But I fear that the move we have witnessed in the clinical field toward more symptom-focused therapies also represents a retreat from the very real insights underlying the discoveries that are possible in psychotherapy. These insights include an appreciation of the complexity of the dynamics that underlie many forms of human suffering and the degree to which these dynamics sometimes involve co-optation of individuals by familial, social and institutional forces.

A few years ago, I discovered an example of the latter when I wrote a detailed critique of a videotaped therapy session conducted by Aaron Beck¹. Beck’s patient Mark was suffering from anxiety about his performance as a manager on his job. In the session, Beck used guided discovery to help Mark see that he suffers from “social anxiety,” that such anxiety is perfectly normal, and that it can be reduced by learning some simple techniques of self-acceptance and reassurance. A close review of the video, however, suggested that Beck’s focus on a pre-categorized symptom blinded him to some important underlying dynamics. The job in which Mark was experiencing so much anxiety was one in the clothing industry where he was caught in an inescapable conflict between his superiors, who were forcing him to set progressively lower piece-rates, and the workers, who were blaming him for the cuts in their pay. It seemed never to have occurred to Beck to ask Mark how he felt about the job itself. Instead, Beck repeatedly directed Mark’s attention away from the job and labeled his problem “social anxiety.” In doing so, Beck unwittingly aligned himself with Mark’s superiors and failed to explore his feelings about his role at work, the meaning and significance of these feelings, and what he might do about them.

Thus, while symptom-focused therapies can be genuinely empowering in some situations, cases like this suggest that they can also be disempowering if they fail to consider the personal histories and social forces that shape the symptoms that clients bring to the therapy. And more than this, they may leave the client alienated from his or her own internal experiences, values, and feelings—that is, from the underlying issues that led the client to seek psychotherapy in the first place.

The student-client who was unable to elaborate her problem in the counseling lab had not yet discovered some of the depth of her own internal life. Interestingly, I came to know this student quite well over the next few years as she learned more about herself. She worked in several stressful jobs, including doing manual labor and, later, human service work in a poorly governed agency that created more problems than it solved. The stress from these experiences led her to a time in therapy and a period of soul searching about her values and goals. Eventually, she decided to pursue a career in a health-related field with an emphasis on doing in-depth interview research. She had come to be a different person, and a deeper one, than the student I had originally known.

Returning now to my session with Elizabeth, I doubt that her wish to be “deep” indicated a need to reopen her treatment. But if I had it to do over again, I would ask her more about what she had meant: Who were some of the “deep” people she was thinking about? What kinds of traits suggested depth to her? Had she ever experienced any of these traits in herself? Perhaps these questions would have led nowhere. But then again, they might have touched her in some way and given her something to think about in the future.

After all, there’s always more there.  

Resources

1 https://psycheandsense.com/empiricism-and-psychotherapy/

Russian Doll as Case Study: Lessons for Therapists

Russian Doll is the mind-boggling Netflix series created by Natasha Lyonne, who stars in and also directs several of the episodes. Intensely psychological, the show explores the life and mind of its main character, Nadia, as she repeatedly emerges from death to relive her life.

Lyonne was famously addicted to heroin in her twenties, as a result of which she developed a heart infection requiring open-heart surgery. She recovered (she is now 39) to achieve acclaim as an actress, most notably in her role as the heroin-addicted inmate Nicky in the Netflix series Orange is the New Black.

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Since Russian Doll is inescapably about loss, self-destruction and addiction, reviewers tend to focus on standard treatment bromides in their reviews, including the determinative role of trauma and the need for treatment. But in fact, the show is brilliant because it smashes all these therapy icons, replacing them with the truths of lived experience, human connection and purpose.

Here are those truths:

Trauma is not definitive. The series uncovers Nadia’s trauma, seen through a little girl’s eyes, in the form of her mother’s madness that causes Nadia to be taken from her. Nadia’s problem wasn’t an event, but the absence of a fundamental relationship in a child’s life, which family friend and therapist, Ruth (played by Elizabeth Ashley) jumped in to fill as her foster mother.

But the series is about overcoming trauma. Rachel Syme describes this existential recovery process in The New Republic:

“With every death scene, Lyonne peels back another layer to show us a new trick. After months of dying, Nadia finally wants to live. She wants more joy, more pain, more music, more dancing.”¹

Nadia’s recovery is also not, as some drug policy reviews of the series suggest, due to her inadvertently taking the therapeutic hallucinogen ketamine. That this drug caused her epiphany is refuted when her friend points out that they had taken ketamine together before. Besides, no one else at the party who consumed the drug went down her existential rabbit hole.

Lesson: Trauma is not a permanently life-altering event, but one experience people encounter on their life journeys.

Recovery occurs through lived experience. Nadia consumes many drugs, drinks heavily, and is addicted to cigarettes. But she undergoes no therapy, doesn’t enter rehab, and attends no 12-step groups. Nor does she embark on traditional recovery, announce that she’s an addict, or take a vow of abstinence.

Instead, after repeatedly dying, each time due to self-inflicted or seemingly random traumas, she seeks a path to affirm life. Having once been addicted is an experience that can add value to life, as Nadia illustrates through the twists in her tale as she ripens her personal pain into a valuable, worthwhile existence.

Lyonne herself followed this process, as suggested by Joy Press in a Vanity Fair piece, titled, “Natasha Lyonne Can’t Stop Living.”

“Lyonne has a way of making everyday life feel like a tremendous, defiant adventure. A larger-than-life personality, she wields wit like it’s an Olympic sport, and exudes a sense of hard-earned wisdom. I wouldn’t describe her as someone “at peace” so much as a person O.K. with where she stands.”²

There is therapy in Doll, as practiced by Ruth, Nadia’s surrogate mother. Ruth practices Eye Movement Desensitization and Reprocessing (EMDR) therapy as a way for her clients to unlearn trauma. But Ruth never administers this therapy to foster daughter Nadia. And she downplays its consequence to an EMDR client; when she releases the man into the street, she instructs him to convert what he has learned into actual life changes.

Lesson: Change occurs on the street, in life, not in the therapist’s office.

Recovery is built on human connection. Nadia constantly returns, after dying, to the bathroom of an apartment filled with “friends” with whom she is celebrating her 36th birthday. But she doesn’t seem to care about any of them, other than a polysexual female couple who are her best friends. Nadia lives alone–except for her missing cat, who has seemingly abandoned her. Yet she interacts with many people in meaningful ways, including a resident of Tompkins Square Park who cuts her hair and she provides with shoes, and a helpful, concerned, all-night deli-grocery store owner.

It is in this deli that Nadia finds her alter ego, a co-sufferer in her life-and-death-and-life syndrome, Alan (Charlie Burnett). Alan is also undergoing a life crisis stemming from loss, a loss that resulted from his own rigidity and personal limitations. Their shared experience is, understandably, a strong bond between the two existential argonauts. Thus, Nadia and Alan help one another. They cure themselves when they reverse their ingrained tendency to ignore other people’s pain and misery (including each other’s when they first unknowingly met). Their two-person support group involves each performing acts of unsolicited kindness for strangers.

When they emerge at the end, their cure is not centered around happiness.

“You promise if I don’t jump, I’ll be happy?” Alan asks.

“No, man,” Nadia says. “Absolutely not. But I can promise you won’t be alone.”

Lyonne herself acknowledges her indebtedness to many people, starting with series co-creators Leslye Headland and Amy Poehler. She shares her deepest intimacy with Chloë Sevigny, who plays her deranged mother:

“Chloë is my closest person in life, and there was really only one person that it felt like it was safe to entrust that role to. Probably the most incredible moment for me was walking home with my little director’s binder in the East Village and watching the sun begin to rise. And I’m like, this is a very different kind of sunrise than what I’ve experienced historically at this hour. This was the good guy’s version of that, and it was deep stuff. Chloë and I had walked those streets so many times, and now it was this world that we had built.”³

Lesson: Recovery occurs when people create rewarding worlds marked by control, connection, and purpose.

And this is exactly the journey therapists should undertake with their clients.

References

(1) Rachel Syme (Jan. 30, 2019). Russian Doll is a Spiky Comedy About Self Destruction. The New Republic.

(2) Joy Press (Jan. 31, 2019). Natasha Lyonne Can’t Stop Living. Vanity Fair.

(3)Kathryn Shattuck (Jan. 25, 2019). Natasha Lyonne Has a New Life: It’s Just That She Keeps Dying. New York Times.

From Cultural Competence to Cultural Humility & Equity

What if traditional notions of “cultural differences” in clients have been misleading? The over-representation of children of color in the welfare system is more about policies and institutions that fuel disenfranchisement, and less about cultural attributes.

Despite being a cherished ideal in psychotherapy for decades, the term “cultural competence” has become increasingly flawed. It has poorly accounted for the power dynamics present not only in psychotherapy, but also in broader institutional and healthcare settings. It has also overlooked social injustice and contextual and structural influences essential to someone’s “culture.”

“Cultural competence” was coined by anthropologist James Green in 1982, and then disseminated to the fields of social work, psychology, psychotherapy and counseling. It is based on classifying culture by race and ethnicity. It has emphasized prior assumptions of cultural difference among ethnic groups. These classifications easily stereotype people, dismiss key intragroup differences and areas where they don’t apply, and consider culture as a monolith. This overlooks the reality that there are often more within-group than between-group differences among many categorized in certain groups. For example, the classification of “Asian” can overlook differences between Cambodian, Korean, and Japanese.

Becoming “competent” in someone else’s culture is not only insufficient, but largely untenable, especially if we have never been immersed in it. “Culture” is too nuanced for psychotherapists to “master.” Essentializing culture has become a disparaging form “otherizing,” and risks colluding with the power of the dominant group. The “other” focus also implies that default is White, and “others” as non-white, non-cisgender, non-English-speaking, non-Christian, non-heterosexual, etc.
Notions of competence are most flawed because they overlook the dominant status of the White group, the status quo of power over marginalized groups, and depend on overly formulaic prescriptions about how to do therapy with “them.”

“Cultural humility” is a promising replacement. It acknowledges the fluidity of culture and pushes individuals, communities, and institutions to scrutinize social inequities. Humility acknowledges differences in power and challenges injustice and related barriers at the broader levels outside of the client’s immediate social web. The shift from competence to humility is from an expert stance of understanding “others,” to emphasizing accountability in addressing institutional barriers that impact marginalized clients. For instance, the oil fracking in Colorado in neighborhoods with low-income Latinx communities is associated with negative health outcomes. Low-income communities also tend to be more dangerous, less sanitary, and less resourced. This is not a reflection of cultural characteristics.

“Cultural equity,” like humility, examines institutions and systems of subordination across and within cultures. Equity specifically examines the relations between power, privilege, oppression, family, and communal life. While competence aims merely to learn a group’s history, values, and attributes; humility and equity strive to reduce oppression and injustice. While competence stresses sheer self-awareness, encouraging practitioners to be more comfortable with differences, humility and equity add thorough assessment to the inherent power disparities in therapist-client relationships. Competence has also focused primarily on race or ethnicity, deemphasizing other germane disparities, such as SES, disability, sexual orientation, and gender identity.

Ana, age 18, an excelling student, has a mother from Guanajuato, Mexico, and stepfather from San Diego who is currently in jail for drug-related charges. Her mother brought her here at 9-years-old to escape Ana’s violent father, a policeman who muscled his power to block her and Ana from protection. Ana and her mother have no nearby relatives. She applied for DACA status in 2013. She came to therapy feeling depressed, barely able to get out of bed or attend school for 2 weeks. Despite acceptance into UCSD, her dream university, she was unable to access financial aid due to her legal status.

We explored her situation as being privileged growing up speaking English with a native-born step-father yet subjugated as an undocumented immigrant with temporary DACA protection. We attended to her persistent fear about her status. I humbly acknowledged that it’s impossible for me to have a complete understanding of how culture and systems of injustice impact her although I have lived in Mexico and had a Mexican partner. I recognized how my privilege as a graduate-level educated and White male US citizen may blind me from certain crucial aspects of her experience. We collaboratively strived to decrease the inherent power differential between us by encouraging her feedback throughout therapy.

In response to mentioning that the term “Latinx” is gaining popularity because it emphasizes inclusion, she self-identified as Chicana to convey pride in her dual heritage. We then discussed the unjust disparity in financial access despite her academic merit. From researching in-session, we learned an empowering loophole: a co-signer may help her access aid, something her high school’s career center did not know, and reached out to nearby clergy who presented her predicament to the community to secure a co-signer.

***

Cultural competence is not merely a set of skills and techniques acquired through hard work. While competence emphasizes knowledge acquisition, humility and equity stress responsibility at individual and institutional levels. While competence would imply that problems come from lack of knowledge or awareness, humility and equity recognize power differentials, and call for action and changes in attitudes about diverse clients and the broader forces that subjugate them. Clients from disenfranchised communities have less access to quality services, a lack of linguistically and culturally appropriate services, financial barriers, scarce time, and limited knowledge of resources available to them.

If you want to lead and effect change for clients, a technical and knowledge-based competence focus will not suffice. Training in humility building and equity appreciation are the keys to building improved relationships between therapists and clients. We begin to make a key difference when we attend to the equitable distribution of resources and confront unjust politics, practices, and policies, and examine how they influence one’s “culture.”

Resources

Almeida, R., Hernandez-Wolfe, P., & Tubbs, C. (2011). Cultural equity: Bridging the complexity of social identities with therapeutic practices. International Journal of Narrative Therapy & Community Work, (3), 43.

Fisher-Borne, M., Cain, J. M., & Martin, S. L. (2015). From mastery to accountability: Cultural humility as an alternative to cultural competence. Social Work Education, 34(2), 165-181.

Dreaming of the Future

What if it were possible to detect the moment during sleep when you were about to be woken up by a nightmare, and you could be sent soothing messages (or smells, or sensations) to shift the valence and prevent the dream from waking you up? Or what if you could wake up and actually see a list of topics or even a movie of the images from your dreams from the previous night even if you had no recall? These are just a couple of the dozens of ideas that were raised in brainstorming sessions at the inaugural Dream Engineering Symposium at MIT in January 2019.

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Dream researchers from around the world gathered to present findings, while MIT innovators presented what is or could be possible to aid in answering the challenging questions about what dreams are and what they do. The participants in past and current sleep laboratory studies often look like something from a nightmare, with equipment strapped to their bodies and countless wires sprouting from electrodes stuck to their scalp. By contrast, at MIT they are developing lightweight, flexible, wireless sleep masks that can collect sleep physiology data unobtrusively, and even remotely.

I was privileged to be one of the presenters at this symposium. As a former science writer, touring the media lab felt like a familiar part of my former work life, as I used to regularly talk to innovators about their technology. But at the conference I was blown away by what is already possible could be possible in the not-too-distant future. In the two decades intervening since my science writing days the state of the art has changed dramatically.

Much of the technology presented at the symposium was aimed at opening the door to lucid dreaming, in which the dreamer is aware that they are dreaming, because this is an optimal vehicle for obtaining real-time dream data. Dream researchers have the difficult problem of trying to study something that is not amenable to direct observation. All they have to go on is real-time sleep physiology data, and then later, people’s reports of what they dreamt about. But these may not be accurate reflections of the actual dream. To work around this, dream researchers watch for the brain signals that the participant is dreaming and wake them up immediately for dream reports, but this is not an ideal solution because it interferes with natural dreaming.

Researchers are interested in inducing lucid dreaming and establishing two-way communication so that they can get a dream report in real time. The trouble is, it is very difficult to ask someone questions and/or suggest they look around and notice that they are dreaming without actually waking them up. Symposium organizer Dr. Michelle Carr has developed a fairly reliable way to train even inexperienced lucid dreamers to become lucid enough in a dream to signal their consciousness by moving their eyes back and forth while staying asleep. She has used a combination of training prior to sleep followed by sound and light signals during sleep that are intense enough to be tangible to the dreamer, but not so intense that the dreamer wakes up—a very fine line.

My part in the event was to ask if we could direct some of this creative energy towards questions of clinical relevance, and I was the lone voice in the crowd. In my clinical practice, I have found experiential dreamwork to be one of the most efficient and effective ways to promote clinical change. Experiential dreamwork is the practice of inviting the dreamer to re-immerse themselves into their dream rather than standing back and analyzing it from the outside. Examples include telling the dream in first-person present-tense, entering into the subjective experience of a dream element or character, and allowing the dream to continue forward from where it ended. I told the researchers how the elements of dreams, and nightmares in particular, contain the perfect raw material for changing deep implicit memories. Dreams contain intense emotional material that is profoundly personal and relevant to the dreamer. Dreams very often surprise us with paradoxical information that, if truly absorbed, contains tremendous energy for transformation. Fairly recent brain and memory research (within the last 15 years) has shown that implicit emotional memories, which previously were thought to be indelible, can actually be erased and overwritten under specific circumstances. Memory reconsolidation research has shown that if a person holds two incompatible ideas in experiential awareness at the same time, the memory becomes unstable and can be permanently changed.

I have observed this kind of change in clinical practice and would love to have a clearer conception of how this happens so I can repeat it more reliably. For example, one client who worked with me confronting a black dog in her nightmare came to session the next week and said she had been cured of a lifelong phobia of grocery shopping, a wonderful but unexpected outcome. I also worked with a rape victim whose recurring nightmare of this trauma shifted to dreaming of more enjoyable and consensual sex after he reimagined a new dream ending. This coincided with a significant drop in his PTSD symptoms.

The idea that such a change in the dream narrative could be made in real time, while the dreamer is asleep, seemed like a distant prospect, but may not be as far off as I thought.
 

Never Talk to a Therapist at a Party

Building a successful therapy practice is difficult.

I was reminded of this fact at a recent dinner party. I was perched next to the food table when I struck up a conversation with a therapist friend of mine. Given my interest in the business side of therapy, I asked her about her private practice.

“How’s business going? Do you have enough clients?” I asked.

She instantly looked frustrated and she sighed. “I only had 9 clients this week; I hope business picks up soon!”

I agreed that it can be difficult to find new clients and asked, “Do you have a professional website?”

She shook her head and noted that she wasn’t very comfortable with technology. I sympathized but reassured her that building a website these days was relatively simple, even for those who are uncomfortable with software. Moreover, most web hosting companies offer free templates to design a great looking, professional site. Sites like Wix.com are a good place to start, I offered.

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“Once you have your site built, you should register with Google.”

I explained that all she had to do was create a Google business page and that this would help with her Google page ranking.

At the mention of Google page rankings, I sensed that my colleague was beginning to plan her exit. I quickly changed tacks and told her she could focus on building up her social media presence, as this would give her potential clients different ways to find her online.

“Which sites should I focus on? I don’t have a lot of time since my son was born,” she explained.

I told her to first focus on getting a profile on PsychologyToday.com and creating a business Facebook page. I suggested she could then slowly build up her LinkedIn page and populate it with therapists who could refer clients to her.

“All of these sites are important,” I noted, “but the best way to get new clients is to have positive ratings online. Create a profile on RateMDs.com and ask your clients if they would be willing to rate you.”

I reminded her that potential new clients will feel reassured contacting her if they see evidence that she has helped other clients.

My colleague seemed intrigued, so I carried on. I asked what types of clients she worked with.

“Anxiety and depression mainly. How about you?”

“Yeah, me too.”

I told her that I had struggled at first to stand out, as many of the therapists in my city also worked with anxiety and depression. To rectify this, I took the approach of specializing in working with clients that were challenging, such as those with borderline personality, substance abuse problems and eating disorders. When I would speak with my therapist colleagues, I would give them an easy to remember pitch, “I work with complex clients.” This led to several referrals because many therapists struggled with these types of clients.

I suggested to her that she could try to specialize in a specific type of anxiety, such as phobias. Many therapists advertise their comfort with a variety of mental health issues but when colleagues are considering referring clients, one needs a way of standing out. I told her she needed to keep her branding simple.
“I don’t like thinking of myself as a brand.”

I validated her concern, but I assured her that it was important to consider how you would like to be viewed by potential clients and colleagues. You want to be in control of the narrative, and one way to do that is to have a therapeutic focus that is easy to remember and is consistent across your various websites.

I suggested a few other ideas that she could consider as a way of further differentiating herself from her colleagues. For example, she could advertise her comfort in working with clients from diverse backgrounds, such as LGBTQ or military clients. I also noted that she could offer a better therapy experience for her clients, such as using a therapy management system, like Simple Practice. These types of programs allow clients to easily book sessions online or pay their bills automatically.

Similarly, she could have clients complete an intake questionnaire. This would allow her to get relevant information about clients before the first session, thereby creating a smoother process for the client.

At this point in the conversation, my friend smiled politely, as if to acknowledge how bewildering it all was. I could tell she was ready to get back to the light party banter.

I smiled back, hoping to transmit encouragement and support. I wished her well and turned my attention back to the food table.