Long-Term Psychotherapy and BPD, Part 2: A Dialogue on Trust


Question: What do you call a homeless horse with a Borderline Personality Disorder?

Answer: Unstable.
 

Introduction: What We Did

In this, the second of a two-part essay, we (Anne, the client, and Trish, the therapist) seek to share multiple perspectives of our co-writing collaboration, a process that we developed to inform our long-term therapeutic relationship’s new focus on Anne’s diagnosis of borderline personality disorder (BPD). Following on from Part 1, in which we detail the ways in which long-term therapy with Trish has had a powerfully positive impact on Anne’s (treatment for) BPD, this second part—begun 5-6 months after the first—moves into the “how” of our co-authoring experience. Through collaborating, Anne is able to practice better interpersonal relationships, which we identified in Part 1 of this essay as crucial to “building a life worth living.” The epistolary dialogue format (as in Part 1) models the importance of trust in the therapist/client relationship, especially for those with BPD, which for us has been built in a range of ways through creative collaboration. In Part 2, we explore the risks and benefits of this dialogic trust-building collaboration, and recognise the investments of all parties involved in the treatment of those with BPD.

In mid-2020, in the midst of Australia’s COVID lockdown, Anne was asked by a friend who edits a psychotherapy journal to contribute an article on their recent diagnosis of Borderline Personality Disorder (BPD). That process is detailed in Part 1 of this essay. In Part 2, we unpack how collaborative writing is impacting our therapeutic relationship, and how humour has played a powerful role in building trust. Our creative collaboration has also raised a number of questions and negotiations, including: What risks were identified? How were these processed and resolved? How has maintaining our dual roles improved our therapeutic relationship?

We explore not only what has changed in our therapeutic relationship due to our creative collaboration, but also what has happened underneath the changes and how co-authoring (or other creative collaboration) might be useful to both therapist and client. We consider why we came to write together, the power of attuning and attending, and shifts in the therapeutic atmosphere that can result in increased trust—most powerfully, a more expansive view of each other that seems to enhance our work “in the room.” For us, humour is a “way in,” a way for us to extend the safe space of the therapeutic exchange into different kinds of relating, a movement that leads to increased trust.

We share memes and jokes about therapy, BPD, and any other topics that need to be decompressed, which establishes a common irreverent sense of humour that solidifies the trust built over time. Common factors theory suggests that the most important influence on therapeutic change is the strength of the alliance between therapist and client. Looking beyond technique and intervention, how does what happens in the room affect our co-authoring, and how does our co-authoring affect what happens for both of us in the room? As before, we use a dialogic approach to give voice to both perspectives.

Trish (she/her): I remember several months back, you had had a bad couple of days, and you were feeling particularly isolated. I wanted to reach out in some way, so I sent you a video clip showing Pepper (my therapy dog, who has been a part of our work together) magically being able to speak through a phone app, asking how you were feeling. I hesitated several times before I sent it but did it in the end. Ultimately I think it achieved what I hoped—a moment of connection through humour, extended by you, when you sent me a video of your dog replying. This happened before the idea of writing of our first article was even on the table, but there we were, extending our therapeutic alliance beyond the counselling room and into a creative/visual space.

Anne (they/them): Our psychotherapeutic relationship is predominantly a one-way listener relationship, framed by your professional training and the terms of our engagement. Is the incessant talking of the therapy client and the never-ending listening of the therapist a false centring of the client in a way the world doesn’t uphold? Like you said the other day, the few times your own selfness comes out in sessions, the client often overlooks it and is like, “Yeah, so anyway, back to me”—which, sadly, I can totally see myself doing! What if you were to say to me, in a session where I might do that, “Hey Anne! I just said something about myself, and you totally ignored it.” It might be hard for me to hear, but that is exactly what happens in real life. And what would that mean for you as a “therapist-ever-becoming” who considers what might be possible when a client is so caught up in their own woes that they miss the you-ness? A you-ness that might be able to push them further toward better interpersonal relationships?

Trish: You came in with your American swagger, already a devotee to New York style of psychotherapy, where not everyone there might have their very own barista (it’s a Melbourne thing), but they certainly have a therapist. You seemed to be willing to take a chance on me, despite some differences that might have gotten in the way. We seemed to click, conversation flowed and continued to flow in subsequent sessions. We discovered things that connected us in shared experiences in our lives apart from the mutual age bracket we found ourselves inhabiting, both having been high school teachers, both loving dogs in the same devotional kind of way. But maybe it was mostly that I really liked you as a person—your inquiring mind, your desire to make sense of things, your wry humour, your ability to narrate your life from the couch in such a way that I was drawn into the story and cared deeply about the author. Your paid work took you away on a regular basis, often for weeks or months at a time, but you would appear again at my office and we would resume. Before I knew it, we had been doing this for a couple of years and entering the realm of long-term therapy—not new to you, but not guaranteed for me, for two reasons: Australians are not so familiar with this way of receiving (long-term) psychological support, and for me as a therapist sitting outside of the Medicare system, there were no financial structures in place to subsidize the work, at times a disincentive for prospective clients. But it has always been my preferred way of working, as one who has found a fit with the relational emphasis of therapeutic work.

When therapists get together and wax lyrical about unconditional positive regard, they rarely see this as a reciprocal idea. It is considered as something bestowed on the client, flowing from a compassionate therapist. But when it is present in the therapeutic space in its fullest capacity, it emerges out of a mutual desire for the therapist and client to see each other as the best that they can be. I want to help you and I want to be seen as someone capable of that. You want help from me and need to believe that I will not let you down. I keep getting to show up again; I can say I won’t give up on you, and you give me the chance to do that through your own acceptance and trust of me. So is this shared unconditional positive regard?

Anne: I was not surprised to find out that you were a teacher—you remind me of the best teachers I knew during my 11 years teaching in high schools. I can see why the kids would be drawn to you: your sense of humor and down-to-earth vibe instantly put me at ease. Yet one thing I’m seeing in myself through the BPD diagnosis and range of treatments is how transactional I can be: i.e., you are my therapist, and because I pay you, you should be like x. Today when we were talking about you, it occurred to me that if we are talking about mutuality, it has to include a kind of benevolence in me for you, too. It doesn’t mean you have to disclose personal details as I do, but I think the interpersonal, relational mode I was talking about does mean our therapy sessions could be a space where I try out caring more about the other.

You are not just my therapist because you were there and I said yes. You also said yes. I have not just stayed—you have stayed. You have said that you feel you can help people and maybe there’s a question in there that goes beyond me just “feeling better.” I don’t literally affirm to you that you DO help me. You do. And I don’t think I affirm you or acknowledge that in the way that you do for me. What does that mean or look like coming from client to therapist? I think I would like to try some kind of “attending to” you in our next session, as a kind of practice of my learning better how to attend to others, in a non-transactional way. It feels freeing to think of improving my interpersonal skills through getting out of my own needs and trying to live more in others’ experiences or needs. I’m not sure exactly what that looks like in our therapy sessions, but I do think this is evolving in a direction in which I can practice caring for someone without it being based on my own needs, even in therapy. Which is still part of my growth in response to my BPD diagnosis.

But why did we keep writing together, and how has it increased each person’s feeling of “being seen” in a more fulsome manner? Initially, it made sense for Anne to ask Trish to co-write the article for the psychotherapy journal, given she is Anne’s therapist and had played such a profound role in Anne’s diagnostic journey. But what we found was something more than a narration of how long-term psychotherapy might help those with BPD.

Trish and Anne started co-writing online while maintaining fortnightly therapy sessions, as face-to-face sessions had been prohibited by home isolation. During this time Anne was also completing their Dialectical Behaviour Therapy (DBT) program remotely, which had life-changing effects. We also acknowledge that we are producing writing that is going to have a public audience, and that now that shapes our creative collaboration in important ways.

We have tried writing separately and then sharing what we had written at a later point, as Irvin Yalom and his client “Ginny” did in Every Day Gets a Little Closer (1), but ultimately returned to co-authoring in a shared Google doc that has a satisfying interactivity and vibrancy. One aspect of the collaboration that emerged from the beginning is the humorous banter that we both enjoy. It is present in our therapy sessions, too, but not to the extent that it has bloomed in our tracked comments while writing together. So alive was that back-and-forth that we tried to include the tracked comments in the final draft of that first article, but it didn’t feel right; the spontaneity was lost once the time stamps and overlaps in the marginalia were formalised into the body of the essay.

The fluidity of being able to write into the same document, and comment on each others’ and our own writing, seemed to form a big part of the energy of the shared work. Trish identified “rooftop moments” and other important insights that emerged in the writing. We both flagged passages that brought tears.

________________________
(1) Every Day Gets a Little Closer

Trish: Anne, you pose such interesting questions about this creative process and why it works. It takes me back to our earlier discussions as we explored the issue of the power dynamic in the client-therapist relationship. It is a strange beast because it seems like it is both needed and rebelled against simultaneously. Sometimes, as a client, you want me to firmly take the reins and show you the way, and at other times you are aware that as you bare your life to me, I keep mine under wraps. You step into a vulnerable space and I have a boundary that keeps me safe. And I want to offer support and guidance but reject labels like “expert” and get cosy with terms like Yalom’s “fellow travellers.” “Do you think our writing together altered an established power dynamic?” For in that space I saw you as the authority and looked to you to have the answers on how the work would come together. I completely trusted that you would take us to where we needed to be with our first article. How does it feel for us to exchange leadership roles as we move from one space to the other? I encourage you and affirm your resolute commitment to wellness, as you face the parts of you that still flare up at times and remind you of the hell that is other people. (2) Then you encourage me and applaud certain passages that I write. You take note of my hesitancy and respond with patience and curiosity, perhaps in a similar way to how you do with your own students. So we redefine the terms of engagement. We allow the spaces of therapy and writing to co-inform one another, as this most human of relationships draws on all of its strengths to bring out the best in each of us. As Yalom (3)  reminds us:
 

This encounter, the very heart of psychotherapy, is a caring, deeply human meeting between two people, one (generally, but not always, the patient) more troubled than the other. Therapists have a dual role: they must both observe and participate in the lives of their patients. As observer, one must be sufficiently objective to provide necessary rudimentary guidance to the patient. As participant, one enters into the life of the patient and is affected and sometimes changed by the encounter. In choosing to enter fully into each patient’s life, I, the therapist, not only am exposed to the same existential issues as are my patients, I must assume that knowing is better than not knowing, venturing than not venturing, and that magic and illusion, however rich, however alluring, ultimately weaken the human spirit.


________________________
(2) No Exit and Three Other Plays
(3) Love’s Executioner and Other Tales of Psychotherapy


Trish: In a recent supervision session with my supervisee James, who works at an in-patient setting, we were reflecting on how patients there form a trusting alliance with the staff. James happens to be blessed with a benevolent warmth, and his presence is therapeutic before he even opens his mouth. He shared his thoughts about the negative impact on patients if they experience the mental health professionals as taking a position that is “above” them—whether that be in the way they dress or speak, or in the attitude that they convey—“I could never be in your shoes.” For James, what is important is the recognition that we can all find ourselves pushed beyond our capacity to cope and experience being unwell. That we need to have a willingness to “also see myself in their story.” Anne, it got me thinking about what you wrote in our first article—that BPD is a disorder of separation. And I wonder how it is possible to trust anyone if you feel so distant from them? As we grapple with understanding how our writing together built trust, it dawned on me that this process has been highlighting the ways in which we are similar rather than different.

Psychiatrist to his nurse: “Just say we’re very busy. Don’t keep saying, ‘It’s a madhouse.’”


When psychotherapy has an interpersonal focus, it can be described as paying attention to the interactions between client and therapist, as well as providing an opportunity for practising a more satisfying relationship that then gets taken into the real world of the client. So what is going on in our writing process, including in the comments? We agree it’s an alternative form of “the real world,” organically appearing out of the mutuality of the co-creative work. Through the collaboration, Anne starts to see Trish as a “fuller human being” with her own wants, needs, ideas, resulting in more trust of Trish. Trish reports seeing Anne also as a fuller person, in their element, strength and power, a kind of agency. We both express how the increased interactions are not necessarily about more stories of our personal lives, but rather an experience of “a different me.” For us both, we have an increased sense of how the other is with other people.

Anne asks Trish questions like, “How does it feel to be a subject with a client? To take up space?”

We both ask, “How much is too much?”

Trish has been thinking a lot about this in the last couple of days, about self disclosure as the therapist, and bringing more of the “real self” into therapy. She says,

 

I thought about your saying that you saw me as a ‘fuller human being’ through the writing process and it made us wonder what that would look like, i.e. to have Trish the fuller human being in the therapy sessions. There is always a risk that something may not work out the way you want it to. Including this collaboration.


For Trish there is tension about whether Anne could still trust her to help them in the therapy space if they see her vulnerable and feeling out of her depth in the writing space. This feels risky but also highly challenging to how she sees herself as a therapist. Trish’s previous self-image as being authentic and honest is tempering with the recognition that there are parts still held back. This important self-examination leads Trish to grapple with the boundary of what becomes known, foregrounding always that whatever she offers of herself still needs to be of therapeutic value. The added role of “collaborator” has both personal and therapeutic benefits for Anne. A healthy intimate relationship means both can safely be vulnerable with the other and know it can be held and ultimately strengthen the relationship, not damage it. The therapeutic potential is that if this happens with Trish, it can strengthen with others in Anne’s life.


Anne: I find it challenging to trust people who remain “distant,” as a therapist may appear, because it feels like rejection and elicits feelings of vulnerability. Navigating these secondary co-creative roles is tricky but feels reassuring to me, and the trust between us seems to increase. In therapy sessions, I am the one with issues, difficult feelings, vulnerability, who looks for support and understanding. You are the one who listens and focuses on how best to meet the needs that I express. So how is it that despite us writing about the therapy, our roles still shift? I often take the lead in the co-authoring, which is not surprising given my professional expertise. I am able to share information with you, Trish, around the process of writing together and send you co-written autoethnographic articles as examples—a classic example of table-turning, you tell me, when we reflect on the times you have sent me articles of a psychological nature in relation to our therapeutic work.

Psychotherapy is often described in the person-centred school as a respectful, collaborative, teamwork-like approach. In this way, the client-therapist team builds their alliance and works together, but—and this is a major distinction—it is all in the service of the growth of the client. And fair enough, given there is a fee attached. But it would be a deception to suggest that the therapist does not grow as well, or, as Yalom says, is not changed or affected by the work, or doesn’t think about the client beyond the therapy hour. How much of this knowledge is—or should be—available to the client? Do they even want to know?

Trish: Anne, you made a comment about not realising how much was going on “behind the scenes” in our sessions. This was probably in response to my talking about a certain approach I might take with a certain goal in mind. Do you think it is helpful for a client to know that what their therapist is doing is reparenting them, or providing empathic attunement, or providing a secure base that was lacking in childhood? I just can’t imagine a client caring about the what, as long as it works, but when I think about talking with other therapists about this work and leaving my clients out of the conversation, it seems ridiculous! I find myself imagining a conversation with fellow therapists:

Me: “Hey therapist colleagues, let me tell you about this great intervention I did the other day in a session…”

Therapist colleagues: “Oh cool…but how do you know it was great? Did you ask the client?”

Me: “Well… no… but, it’s in this book I read.”

Therapist colleagues: ‘“Yeah but how do you know it actually helped the client?”

Me: “Um… well, they probably don’t know it helped them… but… oh, shut up.”


Anne: I wonder at the disjunct between therapists’ acknowledgement that clients need to feel that you are not “above” us, are not inherently different from us, versus how infrequently clients seem to feel this sense of equality, accessibility, or sameness. As in James’ commentary above, I recognise the commitment in you, Trish, and others, to convey a sense of solidarity with clients; I also recognise what you have suggested many times, that clients do need that sense of being held, that the therapist is “holding things together” so that we can be vulnerable. Where is the balance between feeling this as hierarchical, and feeling in it together?

Trish: Anne, you are right that the balance is hard to find, particularly if there isn’t a dialogue between client and therapist about what is actually happening in the space together. As Yalom and others have often noted, it can be hard to know what helps in therapy, and I think quite often a therapist will have a different idea to the client about what was helpful, useful, or powerful in any given session. Sometimes a client will say to me, “When you said that thing last week, I found that really helpful.” And often I think, “Well actually, I didn’t quite say it like that, and it’s not what I meant, but OK. But didn’t you like it when I said this bit? You don’t remember that? Damn, I thought that was the good part…”


Cracking Ourselves Up: Enhancing Trust with Humour

Question: How many psychotherapists does it take to change a light bulb?

Answer: Probably just one, as long as it takes responsibility for its own change. This could be called having “a light bulb moment.”


Laughter has always been part of our therapeutic relationship, and we wonder as we go along what doorway this has opened to increasing trust. Our joking in the document is more frequent, but also a bit different in nature: more feeding off of one another, whereas in the room it’s a bit more measured. We are curious about the many roles humour seems to play between us in our dual roles. We discuss how—in the room—humour can also be a mechanism for deflecting, or keeping things on a more superficial level, and in this way is not always welcome. Nevertheless, once we begin our online interaction, the spontaneous humour grows. Trish writes of a time when she took a holiday and arranged for another staff member at the agency where she worked to see her clients if needed. The audacity of counsellors leaving clients in order to have some leisure time doesn’t go unnoticed by Anne in our track comments in the first article:

[Anne: how dare you LOL]

[Trish: How very BPD of you :)]

[Anne: LOL GUFFAW I think we may have a stand up routine by the end of this.]

[Trish: I know right? The side comments are almost as interesting as the article!!]


In this exchange, our shared humour strikes at the heart of the very condition that has caused Anne such anguish, and yet creates a moment of freedom as the heaviness of the label is discarded, all the while noticing that humour and pathos are indeed good friends. We agree that one reason both our irreverent humour and the creative collaboration work well is because it has emerged out of our pre-existing therapeutic relationship of almost six years. The trust and foundations were there before we altered our relationship, and Anne notes that widespread perceptions of BPD make it likely that such humour about the disorder would be hard to share with a therapist in a less established relationship.

One wall we have mutually hit together is a feeling of “too much”ness after the first essay, when we decided to continue writing together as well as still maintaining therapy sessions. The dual roles and time commitments of both soon felt too demanding, and we were able to talk about that openly and put some boundaries around it.



Trish: Anne, I recall that experience of “too much”ness was precipitated by your writing into our shared document about a dream you had had about me. I commented on how much was in the dream to be examined, but it seemed to be therapeutically, not creatively, relevant. Back then I wondered whether the writing together was blurring the therapeutic line in a confusing way. But now I think we see the line and we choose to walk along it courageously. I see an image of a tightrope walker, holding a long pole for balance. I wonder what the pole is representative of in our work together?

This experience caused us to recognise that we needed careful negotiation around how much and when we enact both roles: for example, do we collaborate while Anne is still a client? Do we have writing sessions and therapy sessions in the same week/month? After a time, we started to realise that they were folding back into one another in an iterative process that was becoming productive for both the writing and therapy, but we continue to monitor the efficacy of maintaining both roles simultaneously.


“Being Seen” through Creative Collaboration

Through humour especially, we both express a powerful feeling of being seen by the other, in deeper if not new ways. The feeling of “being seen” is, of course, a major part of the value of psychotherapy to a client, and was a strong part of Anne’s experience of therapy with Trish before the co-writing started. We decide to explore bringing some of this “whole person” or more interactive dynamic back into our therapy sessions, admitting that neither of us are quite sure what this will look like. We discuss how we might chip away at the “one-wayness,” the illusion of the therapist having no needs, feelings, investment. We consider questions like:

Is Trish always therapist Trish, even when we are co-writing?

What in that therapy space is different or the same?


It is confusing for us both at times, often in different ways.


Trish: I wonder, “Well what IS bringing more into the room?” I believe that my emotional responses are already an act of bringing myself. It is my standard practice to share things like “I’m aware that I’m feeling quite sad as you tell me this.”

We wonder together: what if we were writing a novel instead, or painting a picture? We are writing about our therapy, not something else, so it reinforces the therapeutic relationship. We reflect on the fact that Trish is also a teacher and practice supervisor, and in those roles she encourages her students to be prepared to walk the talk, to consider the ethics of asking clients to go further than they’ll go themselves. We begin to acknowledge our investment in each other.

Of course, our creative collaboration presents challenges as well as benefits. What if it dissolves, runs out of steam, or there is a creative rupture? We discuss the value of this changed way of working, despite the risks. We discuss whether writing about this will be of benefit to other client/therapist teams, and, if this multi-directionality in our sessions doesn’t work for all clients, whether it is still a worthy experiment to share publicly.


Anne: One reason why I have this trust of you is because you have hung in there, not rejecting me, through so many difficult times. And why wasn’t my treatment of you as challenging as so many others in my life? My hard behaviour, I think, is triggered by feeling rejected or judged. But rejection and judging is part of life. So how does unconditional acceptance (“unconditional positive regard”) by you help me handle rejection in the real world? One of the ways I’m suggesting is to regard you with care as a whole person, not just a “therapist.” That is, not just “there for me.” In thinking about this over the last little while, I believe the improvement in much of my behaviour comes from my starting to regard others as whole human beings with their own needs and validity, whether they reject me or not, meet my needs or not. How can I increase my ability to put myself aside and regard others in a less transactional way? If I were to do this with you in our sessions, what does that look like? Certainly not your therapy, or therapy about you. But maybe it’s more like, “How does it feel to you when I just talk the whole session?” or “Do I hurt your feelings?” or “Am I boring you right now?” Maybe attending to you (and others) is holding the dialectic of “My feelings are hurt right now, but I can also attend to your hurt feelings at the same time, or even first.” Part of improving my interpersonal relationships, I think, is being able to perceive my impact on people.

Trish: The process of writing the article with you has provoked me to re-examine the firmly boundaried position of this understood one-way process. No person-centred therapist wants to be a blank screen, and I have always believed I bring my genuine self to the therapy process with clients. Being willing to be more explicit about my internal responses to things you might say to me, rather than hold some therapeutic high ground as I bracket them off, seems like an important way forward.

We agree that it should be as intentional as setting some ground rules for the experiment. Trish suggests regular check-ins, like asking “How is this going right now?” Anne wonders how productive setting ground rules or negotiating terms of relationships might have been in other relationships or friendships, too; maybe with such agreements those relationships would have gone better. Trish suggests to Anne, “See? You are now connecting what we are doing in therapy to your life in the real world, i.e. negotiating with people around the types of interactions you have—what works for both. So here is therapy on the page.”


Mutually Revealing

One day after a co-writing session, Trish scribbles some notes, including:

Explore in what ways (even without Anne knowing) the relationship between us has been therapeutic:

  • Corrective emotional experience
  • Being there
  • Not abandoning
  • Staying with

…and that these things build trust.

Trish: I believe that so much of what a therapist does with clients is to provide a corrective emotional experience. When there is abuse or neglect or misattunement early in life, the therapy of care and unconditional positive regard gives the client the feeling of what it is like to be held. So for you, Anne, maybe some of that was to not have to listen to someone else and validate them (in the way you did for your adoptive mother) in order to feel worthy. That you get to have the experience of this for yourself. In some ways, it is not so important that it isn’t the “real world” but the world of the therapy room. The emotions are real. That I attend to you is real. And you don’t have to be “good” (thanks, Mary Oliver) in order to feel this. And feeling this with me might then motivate you to know that it is possible, and that maybe you can also feel it in your “real” life.


I have been thinking about this quite a bit over the last few days, and I have formed the belief that we needed to do this work (i.e. corrective emotional experience) before we could move into a space of being more overtly interpersonal. Trust is needed for that. I have often wanted to challenge some of my other clients with Borderline features to have a look at certain aspects of themselves and their behaviour that might impact other people, or even me, negatively, but I have found that there is a risk of their fragmenting. If someone already has a fragile sense of self, a suggestion that they could do something differently can be experienced as “I am a bad person.” So it is interesting that we are contemplating this experiment of giving the space between us more attention. Perhaps you feel secure enough in our relationship now to let me challenge you. If I let you see that I have reactions to what you do or say, that it actually affects me, I believe that you can hold this information and stay intact.

Anne: I have been thinking a lot for the past five days about my saying to you to “get over it.” One thing I’ve noticed with myself (is it the BPD?) is that sometimes I don’t intend to, but I am still quite harsh. I have always laughed this off as my New Yorker brusqueness. But is that an excuse for rudeness and not wanting to change? I’m sorry, Trish, that I spoke to you in that way. This is my being accountable interpersonally, even in a therapy session. I meant to encourage you. And I do think you are fearless in going to these places that are not the norm in the Australian context, and I love that and was trying to encourage you, but it came out in a rude and insulting way.

Trish: Twice now you have thought you might have offended me or been rude to me, and twice I have not felt offended or hurt. I wonder what you saw to think that you hurt me? An expression on my face, perhaps? Something in my response? Actually, I feel that on both occasions you were suggesting that maybe I could be more—an invitation to think big. And yet you think you were being dismissive or hurtful. I remember your saying recently that sometimes you find it hard to tell whether some communication between you and others is rude/aggressive or not. And then you might have to backtrack and check it out. I promise if you are nasty to me, I will tell you at the time and we can work out whether you meant it or not. You were witnessing my own discomfort with ambition. You didn’t cause it, you’re not the bad guy in this scenario. I am noticing and appreciating how you are thinking about the impact your words may have had on me.

Anne: I think it’s important to me that both of us acknowledge that there is fear perhaps around my BPD, because it is not only a disorder of separation, it is also a disorder of dysregulated emotions and behaviours. Through our work together and the safety of that, I am becoming more able to acknowledge the harms I have done to others and myself, harms that I can now feel regret and sadness about. That includes times I have hurt you in our work together, too, Trish. This doesn’t mean I won’t lash out (again). And as safe as I feel with you, we both know I have lashed out most often against those who are closest to me. So I recognise the courage it takes for you to continue to show up when you have witnessed so many of my hurtful behaviours to others, and sometimes experienced them yourself. That is brave, and I recognise the risk to you.

It is good and important to work together to improve my ability to calibrate my impact on others—to perceive it more clearly, perhaps—but also to model to other therapists that someone with BPD may be frightening or erratic, yes, but we can also be deeply reflective, resilient, empathic, courageous, and hungry to change. And we can care about you, even when we are mired in our own pain. And that this care for you can provide an important window to re-engaging with a world that is sometimes overwhelming for us.

Trish: You talk about acknowledging our fear around your BPD, and I wonder if it is the same for us both? You fear that you will still injure others, including me, despite how far you have come. I also fear that you could hurt me, too, might lash out at me despite the safety of our relationship. And as our therapeutic connection deepens, I take my place as someone at risk of being hurt by you. So how do we hold this fear in a way that makes sense? It brings to mind the dialectic of the work. Where there is fear, there is also bravery; where there is safety, there is also risk. And of course, as always, there is the knowing and the not knowing. It is inevitable that we hurt or disappoint the people who mean the most to us. We will do wrong, it is the nature of the imperfect relationships in which we all engage. And that brings us back to trust. With trust we are able to stay in touch with the resilience and perseverance that we see in one another, which makes repair and recovery possible. So when you care for me, and for others in their turn, know that what you are doing is an ongoing process of recreating a secure base that is at the very heart of what we all yearn for when we love and feel loved in return.


Epilogue: Returning to Embodiment—March 2021

Anne: I’m glad I came to your office today. It has been a long time since we have shared space, and so much has happened in the interim, with COVID and multiple lockdowns. I was aware of you again as a changing human person, and the affective intensity of proximity. I think one reason I felt moved today was not just about the content we were discussing, but about the relationship and the exchange. It is, as Tara Brach would say, sacred ground, where people feel seen and heard. It’s so powerful. That room is a powerful sacred space for me.

Do I have anxiety about going backward, now that my DBT has finished? Disappointing you? Being disappointed by you? Of course! That’s every relationship, surely. Today I just felt moved by the proximity, the laughing—so much laughter!—the attending, the eye contact, the ambient noises, the longevity, the commitment, and the hope, even when I can’t find exactly who I am. And also the power of the room itself. That familiar room—the white blinds, your desk, cup, computer. The little table by the couch, the bin. Pepper had died during lockdown, and I felt his absence so strongly in the room. The environment matters, and I can see it now as another expression of you, of another way of your “bringing yourself” to your clients.

Trish: Yes, it was pretty powerful being together in person today. There was a certain energy which may well have been about how long it has been since we took up the chair and the couch, or perhaps about the added layer of the creative space that we are sharing as we write, knowing that our words on screen find calibration with the ones we speak to one another. Were you more aware of me than you have been in the past? You have said you wanted to be able to hold space for others while you navigate your own emotional space. I think I noticed a subtle shift—while you certainly wanted some thoughts from me about what was going on for you, there was something different, more of an ease in you and a space created for me. And somehow I felt that even though I didn’t really have a clear answer for you, I was still offering you something, and you saw that (and subsequently wrote about it). This work together is making me examine myself in the most profound way, and if I want you to do it, then I will, too. Maybe I am also trying to find out exactly who I am when I am in a therapeutic encounter with you. I know one thing, I will trust the journey.

Anne: I was more aware of wondering what techniques you may have been using, and why. That relational aspect that I had never really thought much about before our co-authoring. I assumed the therapist just showed up and it was a one-way thing. I’m enjoying this change in my awareness: not only in terms of acknowledging what you are bringing, but also for me, thinking relationally about you. You exist. You are thinking and feeling things, not just absorbing. I also think we had a lot more eye contact yesterday than usual, that was something I was aware of. And also the laughing… Why do you think we laughed more yesterday than usual? My perspective is that it was just a bit of happiness to see you again, and also I felt you laughed more than usual and that felt like a kind of openness from you.
 

***
 

As recently as 2015, at the end of Creatures of a Day, Yalom  (4) reminds us that even in the United States, these kinds of relational accounts are all too rare and
 

not generally available in contemporary curricula. Most training programs today (often under pressure by accreditation boards or insurance companies) offer instruction only in brief, “empirically validated” therapies that consist of highly specific techniques addressing discrete diagnostic categories… I worry that this current focus in education will ultimately result in losing sight of the whole person and that the humanistic, holistic approach I used with these ten patients may soon become extinct. Though research on effective psychotherapy continually shows that the most important factor determining outcome is the therapeutic relationship, the texture, the creation, and the evolution of this relationship are rarely a focus of training in graduate programs.


For Trish and Anne, this focus on our creative collaboration allows a deepening of trust and strengthening of our relational dynamics. Trish (and sometimes both of us now) uses many of the suggestions Yalom offers for calling attention to the bond between patient and therapist including: doing process checks, inquiring about the state of the encounter during the session, Trish’s asking if Anne has questions for her. Through creative collaboration, trusting in the here and now becomes multi-modal and multi-directional in ways that can offer new forms of corrective emotional experience. It has also firmly established a secure base, the core purpose of strong and trusting client-therapist relationships, never more important (and challenging) than with clients with Borderline Personality Disorder.
________________________
(4) Creatures of a Day and Other Tales of Psychotherapy

Finding the Goldilocks Zone: An Antidote to Black-and-White Thinking

Everyone likes the idea of therapy being strengths-based, but disentangling clients’ strengths from their problems can be a challenging task (the same might be said of our own strengths and weaknesses as therapists). The root of this issue is that personality-based styles of thinking, feeling, and behaving typically work well in some situations but not others.

At the end of our first year of graduate school, my classmates and I met individually with our advisors to hear a summary of the faculty’s feedback about our progress. You can imagine the tension. My advisor, with a reassuring tone, said the feedback was organized in terms of strengths and weaknesses, with all students receiving some of each. Then he provided an insightful description of my strengths in the areas of learning, thinking, and interacting with others. After a pause, probably with a tremor in my voice, I asked to hear the weaknesses. He said, “Oh—the same things.” “What?” “Your weaknesses are just your strengths in situations where they don’t work.”

I don’t think this maxim is true all the time, but it seems true a lot. The idea that personality-related styles of functioning have advantages and disadvantages can help clients disentangle what they want to keep from what they want to modify.

Adaptive Elements within Dysfunction

In my experience, many faulty cognitions underlying psychological dysfunctional seem to include a valid point—an insight about life or a strategy for achieving safety or success. For example:

  • One anxious client said: “There’s so much that could go wrong, and I feel like if I relax and let my guard down, something will sneak up on me.”
  • A verbally aggressive client offered: “It’s tough out there, and you have to establish dominance to succeed. We’re not going to get very far in this therapy if you think I should let people push me around.”
  • A client with an overspending problem lamented: “Life is short, and I don’t want to be a cheapskate who obsesses about every penny I spend.”

These clients all had valid points, but they had taken their points so far that potential strengths became unobtainable. The culprit is black-and-white thinking, which ignores moderate options and presents spurious choices between extreme alternatives. The above clients benefited from discovering that:

  • It is possible to be careful and prudent without being chronically anxious.
  • It is possible to be non-aggressive without letting people push us around.
  • It is possible to manage money responsibly without obsessing about every penny.

This post is about a technique for helping clients develop gray-area cognitions, which enable them to moderate extreme versions of their styles of functioning and turn weaknesses into strengths. I developed the technique recently, but its roots go back 2,500 years.

Finding the Middle Way

In ancient times, several philosophers and religious leaders, living in separate cultures and with no knowledge of each other, developed the idea that optimal human functioning usually consists of a moderate balance between opposite extremes. In ancient Greece, Aristotle coined the term Golden Mean to summarize this idea; in India, Buddha used the term Middle Way; and in China, Confucius espoused his Doctrine of the Mean. These are different words for the same idea: skillful, effective functioning is generally moderate and balanced, and maladaptive behavior typically involves extremes, including opposite extremes.

The Goldilocks Principle got its name from a children’s story in which the protagonist noticed that qualities lying midway between two opposite extremes (e.g., hot and cold, hard and soft) can be pleasant, satisfying, and “just right.” Applications of this versatile principle appear in the seemingly disparate domains of developmental psychology, economics, communication science, medicine, and astrobiology.

Aaron Beck and others taught us that it is practically impossible to function effectively with a black-and-white map of a complicated, nuanced world. This is a cognitive-clinical issue that affects many clients across diverse diagnoses, so if you like the formulation presented here, you will be able to use it in much of your work.

Aristotle taught that moderation is the key to virtue. For instance, he conceptualized courage as the adaptive midpoint between the maladaptive extremes of cowardice and recklessness. He reasoned that it is bad to be a coward, dominated by fear, and it is also bad to be reckless, oblivious to fear; the virtuous way in the middle is courage. Aristotle offered similar analyses of other virtues that integrate elements from opposite ends of some spectrum.

Jumping ahead to the present, there are many examples of similar analyses in psychotherapy. For instance, it is maladaptive to be aggressive and violent, treating others as if their needs don’t count, and it is maladaptive to be passive and submissive, allowing others to treat us as if our needs don’t count. The virtuous way in the middle is assertiveness—the adaptive midpoint between these two extremes. One of the central strategies of Dialectical Behavior Therapy is to help clients integrate opposite forms of value and personal attributes into adaptive syntheses.

Replacing Binaries with Spectrums

In my psychotherapy practice, I have found that 10-point scales—already familiar to most clients— provide handy, effective tools for conceptualizing personal issues and planning changes. In particular, these scales address black-and-white or dichotomous thinking by presenting the spectrum of options that generally lie in between simple, extreme categories.1

I have found it useful to draw these scales on paper or computer screens, thus creating diagrams that supplement verbal reasoning with visual-spatial information. Psychotherapy tends to be dependent on words, but people think visually, too, so diagrams provide an important avenue of cognition and communication.2 Clients can also track their progress by graphing changes on these scales as they progress through therapy.

Opposite extremes and moderate middles can be represented with numbers and words on scales that describe dimensions of emotion, thought, behavior, and personality. For example, here are diagrams of the personality-related dimensions we have mentioned so far:

1———-2———-3———-4———-5———-6———-7———-8———-9———-10
Cowardly                                     Courageous                                       Reckless

1———-2———-3———-4———-5———-6———-7———-8———-9———-10
Overanxious                                  Prudent                                          Careless

1———-2———-3———-4———-5———-6———-7———-8———-9———-10
Passive                                         Assertive                                      Aggressive

1———-2———-3———-4———-5———-6———-7———-8———-9———-10
Miserly                                           Thrifty                                    Overspending

____________________________
1 Psychotherapeutic diagrams: Pathways, spectrums, feedback loops, and the search for balance.

2 Finding Goldilocks: A guide for creating balance in personal change, relationships, and politics.  

Here is a diagram with a little more detail:

1———-2———-3———-4———-5———-6———-7———-8———-9———-10
Hopeless           Pessimistic           Realistic           Optimistic           Pollyannish

Spending a session on this type of work can yield diagrams like the following:

Openness about Emotion

1———-2———-3———-4———-5———-6———-7———-8———-9———-10
Closed Off            Reserved         Selectively Open      Very Open      Attention Whore

1———-2———-3———-4———-5———-6———-7———-8———-9———-10
Hard to Get to Know                                                    Too Much Information

1———-2———-3———-4———-5———-6———-7———-8———-9———-10
Emotionally Alone                Sharing Important Things with Important People          Spilling Guts to Anyone

Going Over Past Mistakes

1———-2———-3———-4———-5———-6———-7———-8———-9———-10
Obsess about Mistakes         Figure Out What Went Wrong          Forget about Mistakes

1———-2———-3———-4———-5———-6———-7———-8———-9———-10
Beat Myself Up                 Learn from Mistakes                   Ignore Mistakes

1———-2———-3———-4———-5———-6———-7———-8———-9———-10
Feel Doomed by Mistakes            Plan How to Do Better           Pretend They Didn’t Happen

Getting Help from Other People

1———-2———-3———-4———-5———-6———-7———-8———-9———-10
No Help Ever          Last Resort            When Needed        More than Needed        Constantly

1———-2———-3———-4———-5———-6———-7———-8———-9———-10
Irrationally Independent.               Trying, Then Getting Help                Lazy, Dependent

1———-2———-3———-4———-5———-6———-7———-8———-9———-10
Living with One Arm Tied                  Using Resources Skillfully                               Can’t Do Anything
Behind Back                                                                                                              On Own
As these examples illustrate, when styles of functioning are conceptualized on continuums, both sides involve advantages, both involve disadvantages, and the most adaptive combinations are located in the middle—the Goldilocks Zone. Many mental health problems can be conceptualized as points close to the poles of scales like these, and effective styles can usually be pictured in the mid-ranges. Therapy using these scales can provide an antidote to black-and-white thinking.

The Procedure with Clients

I don’t think I’ve ever had two clients who constructed the exact same scale. We develop these diagrams collaboratively, mostly using the Socratic method. Sometimes I suggest words or phrases, and the client decides whether to use them.

The question I ask myself internally is: On what dimension of functioning does the client’s issue lie? The answer generally takes shape as we go through the following steps.

  • (1) Write words describing the client’s problematic way of functioning under the 8-10 points of the scale. For example: perfectionistic, rebellious, undisciplined.
  • (2) Write words describing the opposite style of functioning under the 1-3 points. This usually represents the style that the client most fears, looks down on, and wants to avoid. For example, a perfectionistic client might fear becoming a sloppy slacker; a rebellious client might look down on people who are mindlessly obedient; and an undisciplined client might be repelled by a workaholic lifestyle. These feared styles are generally maladaptive in ways precisely opposite the presenting problems.
  • (3) Write words describing the moderate middle under the 5-6 points of the scale. (5.5 is the midpoint.) This style represents a balance or synthesis that combines elements from both ends of the spectrum. For our examples, the words conscientious, cooperative, and work-life balance represent moderate syntheses.
  • (4) It is also useful to describe the two intermediate regions between the midpoint and poles. These words represent styles that are distinctive and effective, though not necessarily optimal.
  • (5) Ask the client to indicate their self-perceived location on the scale. Most clients are precise about this and give answers in the form of fractions or decimals. These numbers summarize a lot of information in a very succinct way.
  • (6) Finally, there is the goal-setting question: Where does the client want to be? The desired location is almost always between the client’s current position and the mid-point. Usually the distance is only about 2 scale-points—and the goals of therapy seem quite attainable.

Different people need to move in different directions to reach the adaptive middle, depending on where they start out. For example, highly self-critical people need to become easier on themselves, and conceited people need to become harder on themselves. Discussing the advantages and disadvantages of the two sides of these spectrums helps clients form a clear picture of the changes they want to achieve.

Not a Point but a Range

Adaptive functioning does not come in only one form. There are ranges of effective styles on most personality-related dimensions. In terms of our scales, this means that effective functioning is not limited to a tight band between 5 and 6, but extends outward to a broader range, such as 4 to 7, or even 3 to 8. In our search for adaptive moderation, we are not looking for a Goldilocks Point but a Goldilocks Zone (3,4).

In working with clients, I have found that the most effective way of working on personal change is not trying to become a different kind of person—not trying to move to the opposite end of the continuum. Clients don’t even need to move to the midpoint; they can stay on their preferred side and develop a successful style that fits their existing personality and preferences. Realistic, effective goals are usually located in the part of the Goldilocks Zone that is closest to the person’s starting point.

Clients usually like the idea that they can achieve major gains by making small to medium-sized changes in the way they operate. They don’t need to move from a 9 to a 2, or even to a 5.5. If they move from a 9 to a 7, they keep their basic style but moderate it enough to avoid most of its disadvantages and gain many of the benefits on the other side of the spectrum.

Once you get the hang of this method, I think you will find it applicable to a wide variety of mental health symptoms, problems in living, and personal dilemmas, most of which were not mentioned in this post. It is also useful in couples counseling, because it generally reveals to partners that their differences are matters of degree, not categorical matters of principle. In a multitude of ways, clients can turn dysfunctional styles into strengths by moderating them, so their ways of functioning move into the Goldilocks Zone.

Long Term Psychotherapy and BPD, Part 1: A Dialogue on Hope


Question: What do you call a homeless horse with a Borderline Personality Disorder?

Answer: Unstable.
 

Introduction: What We Did

In this, the second of a two-part essay, we (Anne, the client, and Trish, the therapist) seek to share multiple perspectives of our co-writing collaboration, a process that we developed to inform our long-term therapeutic relationship’s new focus on Anne’s diagnosis of borderline personality disorder (BPD). Following on from Part 1, in which we detail the ways in which long-term therapy with Trish has had a powerfully positive impact on Anne’s (treatment for) BPD, this second part—begun 5-6 months after the first—moves into the “how” of our co-authoring experience. Through collaborating, Anne is able to practice better interpersonal relationships, which we identified in Part 1 of this essay as crucial to “building a life worth living.” The epistolary dialogue format (as in Part 1) models the importance of trust in the therapist/client relationship, especially for those with BPD, which for us has been built in a range of ways through creative collaboration. In Part 2, we explore the risks and benefits of this dialogic trust-building collaboration, and recognise the investments of all parties involved in the treatment of those with BPD.

In mid-2020, in the midst of Australia’s COVID lockdown, Anne was asked by a friend who edits a psychotherapy journal to contribute an article on their recent diagnosis of Borderline Personality Disorder (BPD). That process is detailed in Part 1 of this essay. In Part 2, we unpack how collaborative writing is impacting our therapeutic relationship, and how humour has played a powerful role in building trust. Our creative collaboration has also raised a number of questions and negotiations, including: What risks were identified? How were these processed and resolved? How has maintaining our dual roles improved our therapeutic relationship?

We explore not only what has changed in our therapeutic relationship due to our creative collaboration, but also what has happened underneath the changes and how co-authoring (or other creative collaboration) might be useful to both therapist and client. We consider why we came to write together, the power of attuning and attending, and shifts in the therapeutic atmosphere that can result in increased trust—most powerfully, a more expansive view of each other that seems to enhance our work “in the room.” For us, humour is a “way in,” a way for us to extend the safe space of the therapeutic exchange into different kinds of relating, a movement that leads to increased trust.

We share memes and jokes about therapy, BPD, and any other topics that need to be decompressed, which establishes a common irreverent sense of humour that solidifies the trust built over time. Common factors theory suggests that the most important influence on therapeutic change is the strength of the alliance between therapist and client. Looking beyond technique and intervention, how does what happens in the room affect our co-authoring, and how does our co-authoring affect what happens for both of us in the room? As before, we use a dialogic approach to give voice to both perspectives.

Trish (she/her): I remember several months back, you had had a bad couple of days, and you were feeling particularly isolated. I wanted to reach out in some way, so I sent you a video clip showing Pepper (my therapy dog, who has been a part of our work together) magically being able to speak through a phone app, asking how you were feeling. I hesitated several times before I sent it but did it in the end. Ultimately I think it achieved what I hoped—a moment of connection through humour, extended by you, when you sent me a video of your dog replying. This happened before the idea of writing of our first article was even on the table, but there we were, extending our therapeutic alliance beyond the counselling room and into a creative/visual space.

Anne (they/them): Our psychotherapeutic relationship is predominantly a one-way listener relationship, framed by your professional training and the terms of our engagement. Is the incessant talking of the therapy client and the never-ending listening of the therapist a false centring of the client in a way the world doesn’t uphold? Like you said the other day, the few times your own selfness comes out in sessions, the client often overlooks it and is like, “Yeah, so anyway, back to me”—which, sadly, I can totally see myself doing! What if you were to say to me, in a session where I might do that, “Hey Anne! I just said something about myself, and you totally ignored it.” It might be hard for me to hear, but that is exactly what happens in real life. And what would that mean for you as a “therapist-ever-becoming” who considers what might be possible when a client is so caught up in their own woes that they miss the you-ness? A you-ness that might be able to push them further toward better interpersonal relationships?

Trish: You came in with your American swagger, already a devotee to New York style of psychotherapy, where not everyone there might have their very own barista (it’s a Melbourne thing), but they certainly have a therapist. You seemed to be willing to take a chance on me, despite some differences that might have gotten in the way. We seemed to click, conversation flowed and continued to flow in subsequent sessions. We discovered things that connected us in shared experiences in our lives apart from the mutual age bracket we found ourselves inhabiting, both having been high school teachers, both loving dogs in the same devotional kind of way. But maybe it was mostly that I really liked you as a person—your inquiring mind, your desire to make sense of things, your wry humour, your ability to narrate your life from the couch in such a way that I was drawn into the story and cared deeply about the author. Your paid work took you away on a regular basis, often for weeks or months at a time, but you would appear again at my office and we would resume. Before I knew it, we had been doing this for a couple of years and entering the realm of long-term therapy—not new to you, but not guaranteed for me, for two reasons: Australians are not so familiar with this way of receiving (long-term) psychological support, and for me as a therapist sitting outside of the Medicare system, there were no financial structures in place to subsidize the work, at times a disincentive for prospective clients. But it has always been my preferred way of working, as one who has found a fit with the relational emphasis of therapeutic work.

When therapists get together and wax lyrical about unconditional positive regard, they rarely see this as a reciprocal idea. It is considered as something bestowed on the client, flowing from a compassionate therapist. But when it is present in the therapeutic space in its fullest capacity, it emerges out of a mutual desire for the therapist and client to see each other as the best that they can be. I want to help you and I want to be seen as someone capable of that. You want help from me and need to believe that I will not let you down. I keep getting to show up again; I can say I won’t give up on you, and you give me the chance to do that through your own acceptance and trust of me. So is this shared unconditional positive regard?

Anne: I was not surprised to find out that you were a teacher—you remind me of the best teachers I knew during my 11 years teaching in high schools. I can see why the kids would be drawn to you: your sense of humor and down-to-earth vibe instantly put me at ease. Yet one thing I’m seeing in myself through the BPD diagnosis and range of treatments is how transactional I can be: i.e., you are my therapist, and because I pay you, you should be like x. Today when we were talking about you, it occurred to me that if we are talking about mutuality, it has to include a kind of benevolence in me for you, too. It doesn’t mean you have to disclose personal details as I do, but I think the interpersonal, relational mode I was talking about does mean our therapy sessions could be a space where I try out caring more about the other.

You are not just my therapist because you were there and I said yes. You also said yes. I have not just stayed—you have stayed. You have said that you feel you can help people and maybe there’s a question in there that goes beyond me just “feeling better.” I don’t literally affirm to you that you DO help me. You do. And I don’t think I affirm you or acknowledge that in the way that you do for me. What does that mean or look like coming from client to therapist? I think I would like to try some kind of “attending to” you in our next session, as a kind of practice of my learning better how to attend to others, in a non-transactional way. It feels freeing to think of improving my interpersonal skills through getting out of my own needs and trying to live more in others’ experiences or needs. I’m not sure exactly what that looks like in our therapy sessions, but I do think this is evolving in a direction in which I can practice caring for someone without it being based on my own needs, even in therapy. Which is still part of my growth in response to my BPD diagnosis.

But why did we keep writing together, and how has it increased each person’s feeling of “being seen” in a more fulsome manner? Initially, it made sense for Anne to ask Trish to co-write the article for the psychotherapy journal, given she is Anne’s therapist and had played such a profound role in Anne’s diagnostic journey. But what we found was something more than a narration of how long-term psychotherapy might help those with BPD.

Trish and Anne started co-writing online while maintaining fortnightly therapy sessions, as face-to-face sessions had been prohibited by home isolation. During this time Anne was also completing their Dialectical Behaviour Therapy (DBT) program remotely, which had life-changing effects. We also acknowledge that we are producing writing that is going to have a public audience, and that now that shapes our creative collaboration in important ways.

We have tried writing separately and then sharing what we had written at a later point, as Irvin Yalom and his client “Ginny” did in Every Day Gets a Little Closer (1), but ultimately returned to co-authoring in a shared Google doc that has a satisfying interactivity and vibrancy. One aspect of the collaboration that emerged from the beginning is the humorous banter that we both enjoy. It is present in our therapy sessions, too, but not to the extent that it has bloomed in our tracked comments while writing together. So alive was that back-and-forth that we tried to include the tracked comments in the final draft of that first article, but it didn’t feel right; the spontaneity was lost once the time stamps and overlaps in the marginalia were formalised into the body of the essay.

The fluidity of being able to write into the same document, and comment on each others’ and our own writing, seemed to form a big part of the energy of the shared work. Trish identified “rooftop moments” and other important insights that emerged in the writing. We both flagged passages that brought tears.

________________________
(1) Every Day Gets a Little Closer

Trish: Anne, you pose such interesting questions about this creative process and why it works. It takes me back to our earlier discussions as we explored the issue of the power dynamic in the client-therapist relationship. It is a strange beast because it seems like it is both needed and rebelled against simultaneously. Sometimes, as a client, you want me to firmly take the reins and show you the way, and at other times you are aware that as you bare your life to me, I keep mine under wraps. You step into a vulnerable space and I have a boundary that keeps me safe. And I want to offer support and guidance but reject labels like “expert” and get cosy with terms like Yalom’s “fellow travellers.” “Do you think our writing together altered an established power dynamic?” For in that space I saw you as the authority and looked to you to have the answers on how the work would come together. I completely trusted that you would take us to where we needed to be with our first article. How does it feel for us to exchange leadership roles as we move from one space to the other? I encourage you and affirm your resolute commitment to wellness, as you face the parts of you that still flare up at times and remind you of the hell that is other people. (2) Then you encourage me and applaud certain passages that I write. You take note of my hesitancy and respond with patience and curiosity, perhaps in a similar way to how you do with your own students. So we redefine the terms of engagement. We allow the spaces of therapy and writing to co-inform one another, as this most human of relationships draws on all of its strengths to bring out the best in each of us. As Yalom (3)  reminds us:
 

This encounter, the very heart of psychotherapy, is a caring, deeply human meeting between two people, one (generally, but not always, the patient) more troubled than the other. Therapists have a dual role: they must both observe and participate in the lives of their patients. As observer, one must be sufficiently objective to provide necessary rudimentary guidance to the patient. As participant, one enters into the life of the patient and is affected and sometimes changed by the encounter. In choosing to enter fully into each patient’s life, I, the therapist, not only am exposed to the same existential issues as are my patients, I must assume that knowing is better than not knowing, venturing than not venturing, and that magic and illusion, however rich, however alluring, ultimately weaken the human spirit.


________________________
(2) No Exit and Three Other Plays
(3) Love’s Executioner and Other Tales of Psychotherapy


Trish: In a recent supervision session with my supervisee James, who works at an in-patient setting, we were reflecting on how patients there form a trusting alliance with the staff. James happens to be blessed with a benevolent warmth, and his presence is therapeutic before he even opens his mouth. He shared his thoughts about the negative impact on patients if they experience the mental health professionals as taking a position that is “above” them—whether that be in the way they dress or speak, or in the attitude that they convey—“I could never be in your shoes.” For James, what is important is the recognition that we can all find ourselves pushed beyond our capacity to cope and experience being unwell. That we need to have a willingness to “also see myself in their story.” Anne, it got me thinking about what you wrote in our first article—that BPD is a disorder of separation. And I wonder how it is possible to trust anyone if you feel so distant from them? As we grapple with understanding how our writing together built trust, it dawned on me that this process has been highlighting the ways in which we are similar rather than different.

Psychiatrist to his nurse: “Just say we’re very busy. Don’t keep saying, ‘It’s a madhouse.’”


When psychotherapy has an interpersonal focus, it can be described as paying attention to the interactions between client and therapist, as well as providing an opportunity for practising a more satisfying relationship that then gets taken into the real world of the client. So what is going on in our writing process, including in the comments? We agree it’s an alternative form of “the real world,” organically appearing out of the mutuality of the co-creative work. Through the collaboration, Anne starts to see Trish as a “fuller human being” with her own wants, needs, ideas, resulting in more trust of Trish. Trish reports seeing Anne also as a fuller person, in their element, strength and power, a kind of agency. We both express how the increased interactions are not necessarily about more stories of our personal lives, but rather an experience of “a different me.” For us both, we have an increased sense of how the other is with other people.

Anne asks Trish questions like, “How does it feel to be a subject with a client? To take up space?”

We both ask, “How much is too much?”

Trish has been thinking a lot about this in the last couple of days, about self disclosure as the therapist, and bringing more of the “real self” into therapy. She says,

 

I thought about your saying that you saw me as a ‘fuller human being’ through the writing process and it made us wonder what that would look like, i.e. to have Trish the fuller human being in the therapy sessions. There is always a risk that something may not work out the way you want it to. Including this collaboration.


For Trish there is tension about whether Anne could still trust her to help them in the therapy space if they see her vulnerable and feeling out of her depth in the writing space. This feels risky but also highly challenging to how she sees herself as a therapist. Trish’s previous self-image as being authentic and honest is tempering with the recognition that there are parts still held back. This important self-examination leads Trish to grapple with the boundary of what becomes known, foregrounding always that whatever she offers of herself still needs to be of therapeutic value. The added role of “collaborator” has both personal and therapeutic benefits for Anne. A healthy intimate relationship means both can safely be vulnerable with the other and know it can be held and ultimately strengthen the relationship, not damage it. The therapeutic potential is that if this happens with Trish, it can strengthen with others in Anne’s life.


Anne: I find it challenging to trust people who remain “distant,” as a therapist may appear, because it feels like rejection and elicits feelings of vulnerability. Navigating these secondary co-creative roles is tricky but feels reassuring to me, and the trust between us seems to increase. In therapy sessions, I am the one with issues, difficult feelings, vulnerability, who looks for support and understanding. You are the one who listens and focuses on how best to meet the needs that I express. So how is it that despite us writing about the therapy, our roles still shift? I often take the lead in the co-authoring, which is not surprising given my professional expertise. I am able to share information with you, Trish, around the process of writing together and send you co-written autoethnographic articles as examples—a classic example of table-turning, you tell me, when we reflect on the times you have sent me articles of a psychological nature in relation to our therapeutic work.

Psychotherapy is often described in the person-centred school as a respectful, collaborative, teamwork-like approach. In this way, the client-therapist team builds their alliance and works together, but—and this is a major distinction—it is all in the service of the growth of the client. And fair enough, given there is a fee attached. But it would be a deception to suggest that the therapist does not grow as well, or, as Yalom says, is not changed or affected by the work, or doesn’t think about the client beyond the therapy hour. How much of this knowledge is—or should be—available to the client? Do they even want to know?

Trish: Anne, you made a comment about not realising how much was going on “behind the scenes” in our sessions. This was probably in response to my talking about a certain approach I might take with a certain goal in mind. Do you think it is helpful for a client to know that what their therapist is doing is reparenting them, or providing empathic attunement, or providing a secure base that was lacking in childhood? I just can’t imagine a client caring about the what, as long as it works, but when I think about talking with other therapists about this work and leaving my clients out of the conversation, it seems ridiculous! I find myself imagining a conversation with fellow therapists:

Me: “Hey therapist colleagues, let me tell you about this great intervention I did the other day in a session…”

Therapist colleagues: “Oh cool…but how do you know it was great? Did you ask the client?”

Me: “Well… no… but, it’s in this book I read.”

Therapist colleagues: ‘“Yeah but how do you know it actually helped the client?”

Me: “Um… well, they probably don’t know it helped them… but… oh, shut up.”


Anne: I wonder at the disjunct between therapists’ acknowledgement that clients need to feel that you are not “above” us, are not inherently different from us, versus how infrequently clients seem to feel this sense of equality, accessibility, or sameness. As in James’ commentary above, I recognise the commitment in you, Trish, and others, to convey a sense of solidarity with clients; I also recognise what you have suggested many times, that clients do need that sense of being held, that the therapist is “holding things together” so that we can be vulnerable. Where is the balance between feeling this as hierarchical, and feeling in it together?

Trish: Anne, you are right that the balance is hard to find, particularly if there isn’t a dialogue between client and therapist about what is actually happening in the space together. As Yalom and others have often noted, it can be hard to know what helps in therapy, and I think quite often a therapist will have a different idea to the client about what was helpful, useful, or powerful in any given session. Sometimes a client will say to me, “When you said that thing last week, I found that really helpful.” And often I think, “Well actually, I didn’t quite say it like that, and it’s not what I meant, but OK. But didn’t you like it when I said this bit? You don’t remember that? Damn, I thought that was the good part…”


Cracking Ourselves Up: Enhancing Trust with Humour

Question: How many psychotherapists does it take to change a light bulb?

Answer: Probably just one, as long as it takes responsibility for its own change. This could be called having “a light bulb moment.”


Laughter has always been part of our therapeutic relationship, and we wonder as we go along what doorway this has opened to increasing trust. Our joking in the document is more frequent, but also a bit different in nature: more feeding off of one another, whereas in the room it’s a bit more measured. We are curious about the many roles humour seems to play between us in our dual roles. We discuss how—in the room—humour can also be a mechanism for deflecting, or keeping things on a more superficial level, and in this way is not always welcome. Nevertheless, once we begin our online interaction, the spontaneous humour grows. Trish writes of a time when she took a holiday and arranged for another staff member at the agency where she worked to see her clients if needed. The audacity of counsellors leaving clients in order to have some leisure time doesn’t go unnoticed by Anne in our track comments in the first article:

[Anne: how dare you LOL]

[Trish: How very BPD of you :)]

[Anne: LOL GUFFAW I think we may have a stand up routine by the end of this.]

[Trish: I know right? The side comments are almost as interesting as the article!!]


In this exchange, our shared humour strikes at the heart of the very condition that has caused Anne such anguish, and yet creates a moment of freedom as the heaviness of the label is discarded, all the while noticing that humour and pathos are indeed good friends. We agree that one reason both our irreverent humour and the creative collaboration work well is because it has emerged out of our pre-existing therapeutic relationship of almost six years. The trust and foundations were there before we altered our relationship, and Anne notes that widespread perceptions of BPD make it likely that such humour about the disorder would be hard to share with a therapist in a less established relationship.

One wall we have mutually hit together is a feeling of “too much”ness after the first essay, when we decided to continue writing together as well as still maintaining therapy sessions. The dual roles and time commitments of both soon felt too demanding, and we were able to talk about that openly and put some boundaries around it.



Trish: Anne, I recall that experience of “too much”ness was precipitated by your writing into our shared document about a dream you had had about me. I commented on how much was in the dream to be examined, but it seemed to be therapeutically, not creatively, relevant. Back then I wondered whether the writing together was blurring the therapeutic line in a confusing way. But now I think we see the line and we choose to walk along it courageously. I see an image of a tightrope walker, holding a long pole for balance. I wonder what the pole is representative of in our work together?

This experience caused us to recognise that we needed careful negotiation around how much and when we enact both roles: for example, do we collaborate while Anne is still a client? Do we have writing sessions and therapy sessions in the same week/month? After a time, we started to realise that they were folding back into one another in an iterative process that was becoming productive for both the writing and therapy, but we continue to monitor the efficacy of maintaining both roles simultaneously.


“Being Seen” through Creative Collaboration

Through humour especially, we both express a powerful feeling of being seen by the other, in deeper if not new ways. The feeling of “being seen” is, of course, a major part of the value of psychotherapy to a client, and was a strong part of Anne’s experience of therapy with Trish before the co-writing started. We decide to explore bringing some of this “whole person” or more interactive dynamic back into our therapy sessions, admitting that neither of us are quite sure what this will look like. We discuss how we might chip away at the “one-wayness,” the illusion of the therapist having no needs, feelings, investment. We consider questions like:

Is Trish always therapist Trish, even when we are co-writing?

What in that therapy space is different or the same?


It is confusing for us both at times, often in different ways.


Trish: I wonder, “Well what IS bringing more into the room?” I believe that my emotional responses are already an act of bringing myself. It is my standard practice to share things like “I’m aware that I’m feeling quite sad as you tell me this.”

We wonder together: what if we were writing a novel instead, or painting a picture? We are writing about our therapy, not something else, so it reinforces the therapeutic relationship. We reflect on the fact that Trish is also a teacher and practice supervisor, and in those roles she encourages her students to be prepared to walk the talk, to consider the ethics of asking clients to go further than they’ll go themselves. We begin to acknowledge our investment in each other.

Of course, our creative collaboration presents challenges as well as benefits. What if it dissolves, runs out of steam, or there is a creative rupture? We discuss the value of this changed way of working, despite the risks. We discuss whether writing about this will be of benefit to other client/therapist teams, and, if this multi-directionality in our sessions doesn’t work for all clients, whether it is still a worthy experiment to share publicly.


Anne: One reason why I have this trust of you is because you have hung in there, not rejecting me, through so many difficult times. And why wasn’t my treatment of you as challenging as so many others in my life? My hard behaviour, I think, is triggered by feeling rejected or judged. But rejection and judging is part of life. So how does unconditional acceptance (“unconditional positive regard”) by you help me handle rejection in the real world? One of the ways I’m suggesting is to regard you with care as a whole person, not just a “therapist.” That is, not just “there for me.” In thinking about this over the last little while, I believe the improvement in much of my behaviour comes from my starting to regard others as whole human beings with their own needs and validity, whether they reject me or not, meet my needs or not. How can I increase my ability to put myself aside and regard others in a less transactional way? If I were to do this with you in our sessions, what does that look like? Certainly not your therapy, or therapy about you. But maybe it’s more like, “How does it feel to you when I just talk the whole session?” or “Do I hurt your feelings?” or “Am I boring you right now?” Maybe attending to you (and others) is holding the dialectic of “My feelings are hurt right now, but I can also attend to your hurt feelings at the same time, or even first.” Part of improving my interpersonal relationships, I think, is being able to perceive my impact on people.

Trish: The process of writing the article with you has provoked me to re-examine the firmly boundaried position of this understood one-way process. No person-centred therapist wants to be a blank screen, and I have always believed I bring my genuine self to the therapy process with clients. Being willing to be more explicit about my internal responses to things you might say to me, rather than hold some therapeutic high ground as I bracket them off, seems like an important way forward.

We agree that it should be as intentional as setting some ground rules for the experiment. Trish suggests regular check-ins, like asking “How is this going right now?” Anne wonders how productive setting ground rules or negotiating terms of relationships might have been in other relationships or friendships, too; maybe with such agreements those relationships would have gone better. Trish suggests to Anne, “See? You are now connecting what we are doing in therapy to your life in the real world, i.e. negotiating with people around the types of interactions you have—what works for both. So here is therapy on the page.”


Mutually Revealing

One day after a co-writing session, Trish scribbles some notes, including:

Explore in what ways (even without Anne knowing) the relationship between us has been therapeutic:

  • Corrective emotional experience
  • Being there
  • Not abandoning
  • Staying with

…and that these things build trust.

Trish: I believe that so much of what a therapist does with clients is to provide a corrective emotional experience. When there is abuse or neglect or misattunement early in life, the therapy of care and unconditional positive regard gives the client the feeling of what it is like to be held. So for you, Anne, maybe some of that was to not have to listen to someone else and validate them (in the way you did for your adoptive mother) in order to feel worthy. That you get to have the experience of this for yourself. In some ways, it is not so important that it isn’t the “real world” but the world of the therapy room. The emotions are real. That I attend to you is real. And you don’t have to be “good” (thanks, Mary Oliver) in order to feel this. And feeling this with me might then motivate you to know that it is possible, and that maybe you can also feel it in your “real” life.


I have been thinking about this quite a bit over the last few days, and I have formed the belief that we needed to do this work (i.e. corrective emotional experience) before we could move into a space of being more overtly interpersonal. Trust is needed for that. I have often wanted to challenge some of my other clients with Borderline features to have a look at certain aspects of themselves and their behaviour that might impact other people, or even me, negatively, but I have found that there is a risk of their fragmenting. If someone already has a fragile sense of self, a suggestion that they could do something differently can be experienced as “I am a bad person.” So it is interesting that we are contemplating this experiment of giving the space between us more attention. Perhaps you feel secure enough in our relationship now to let me challenge you. If I let you see that I have reactions to what you do or say, that it actually affects me, I believe that you can hold this information and stay intact.

Anne: I have been thinking a lot for the past five days about my saying to you to “get over it.” One thing I’ve noticed with myself (is it the BPD?) is that sometimes I don’t intend to, but I am still quite harsh. I have always laughed this off as my New Yorker brusqueness. But is that an excuse for rudeness and not wanting to change? I’m sorry, Trish, that I spoke to you in that way. This is my being accountable interpersonally, even in a therapy session. I meant to encourage you. And I do think you are fearless in going to these places that are not the norm in the Australian context, and I love that and was trying to encourage you, but it came out in a rude and insulting way.

Trish: Twice now you have thought you might have offended me or been rude to me, and twice I have not felt offended or hurt. I wonder what you saw to think that you hurt me? An expression on my face, perhaps? Something in my response? Actually, I feel that on both occasions you were suggesting that maybe I could be more—an invitation to think big. And yet you think you were being dismissive or hurtful. I remember your saying recently that sometimes you find it hard to tell whether some communication between you and others is rude/aggressive or not. And then you might have to backtrack and check it out. I promise if you are nasty to me, I will tell you at the time and we can work out whether you meant it or not. You were witnessing my own discomfort with ambition. You didn’t cause it, you’re not the bad guy in this scenario. I am noticing and appreciating how you are thinking about the impact your words may have had on me.

Anne: I think it’s important to me that both of us acknowledge that there is fear perhaps around my BPD, because it is not only a disorder of separation, it is also a disorder of dysregulated emotions and behaviours. Through our work together and the safety of that, I am becoming more able to acknowledge the harms I have done to others and myself, harms that I can now feel regret and sadness about. That includes times I have hurt you in our work together, too, Trish. This doesn’t mean I won’t lash out (again). And as safe as I feel with you, we both know I have lashed out most often against those who are closest to me. So I recognise the courage it takes for you to continue to show up when you have witnessed so many of my hurtful behaviours to others, and sometimes experienced them yourself. That is brave, and I recognise the risk to you.

It is good and important to work together to improve my ability to calibrate my impact on others—to perceive it more clearly, perhaps—but also to model to other therapists that someone with BPD may be frightening or erratic, yes, but we can also be deeply reflective, resilient, empathic, courageous, and hungry to change. And we can care about you, even when we are mired in our own pain. And that this care for you can provide an important window to re-engaging with a world that is sometimes overwhelming for us.

Trish: You talk about acknowledging our fear around your BPD, and I wonder if it is the same for us both? You fear that you will still injure others, including me, despite how far you have come. I also fear that you could hurt me, too, might lash out at me despite the safety of our relationship. And as our therapeutic connection deepens, I take my place as someone at risk of being hurt by you. So how do we hold this fear in a way that makes sense? It brings to mind the dialectic of the work. Where there is fear, there is also bravery; where there is safety, there is also risk. And of course, as always, there is the knowing and the not knowing. It is inevitable that we hurt or disappoint the people who mean the most to us. We will do wrong, it is the nature of the imperfect relationships in which we all engage. And that brings us back to trust. With trust we are able to stay in touch with the resilience and perseverance that we see in one another, which makes repair and recovery possible. So when you care for me, and for others in their turn, know that what you are doing is an ongoing process of recreating a secure base that is at the very heart of what we all yearn for when we love and feel loved in return.


Epilogue: Returning to Embodiment—March 2021

Anne: I’m glad I came to your office today. It has been a long time since we have shared space, and so much has happened in the interim, with COVID and multiple lockdowns. I was aware of you again as a changing human person, and the affective intensity of proximity. I think one reason I felt moved today was not just about the content we were discussing, but about the relationship and the exchange. It is, as Tara Brach would say, sacred ground, where people feel seen and heard. It’s so powerful. That room is a powerful sacred space for me.

Do I have anxiety about going backward, now that my DBT has finished? Disappointing you? Being disappointed by you? Of course! That’s every relationship, surely. Today I just felt moved by the proximity, the laughing—so much laughter!—the attending, the eye contact, the ambient noises, the longevity, the commitment, and the hope, even when I can’t find exactly who I am. And also the power of the room itself. That familiar room—the white blinds, your desk, cup, computer. The little table by the couch, the bin. Pepper had died during lockdown, and I felt his absence so strongly in the room. The environment matters, and I can see it now as another expression of you, of another way of your “bringing yourself” to your clients.

Trish: Yes, it was pretty powerful being together in person today. There was a certain energy which may well have been about how long it has been since we took up the chair and the couch, or perhaps about the added layer of the creative space that we are sharing as we write, knowing that our words on screen find calibration with the ones we speak to one another. Were you more aware of me than you have been in the past? You have said you wanted to be able to hold space for others while you navigate your own emotional space. I think I noticed a subtle shift—while you certainly wanted some thoughts from me about what was going on for you, there was something different, more of an ease in you and a space created for me. And somehow I felt that even though I didn’t really have a clear answer for you, I was still offering you something, and you saw that (and subsequently wrote about it). This work together is making me examine myself in the most profound way, and if I want you to do it, then I will, too. Maybe I am also trying to find out exactly who I am when I am in a therapeutic encounter with you. I know one thing, I will trust the journey.

Anne: I was more aware of wondering what techniques you may have been using, and why. That relational aspect that I had never really thought much about before our co-authoring. I assumed the therapist just showed up and it was a one-way thing. I’m enjoying this change in my awareness: not only in terms of acknowledging what you are bringing, but also for me, thinking relationally about you. You exist. You are thinking and feeling things, not just absorbing. I also think we had a lot more eye contact yesterday than usual, that was something I was aware of. And also the laughing… Why do you think we laughed more yesterday than usual? My perspective is that it was just a bit of happiness to see you again, and also I felt you laughed more than usual and that felt like a kind of openness from you.
 

***
 

As recently as 2015, at the end of Creatures of a Day, Yalom  (4) reminds us that even in the United States, these kinds of relational accounts are all too rare and
 

not generally available in contemporary curricula. Most training programs today (often under pressure by accreditation boards or insurance companies) offer instruction only in brief, “empirically validated” therapies that consist of highly specific techniques addressing discrete diagnostic categories… I worry that this current focus in education will ultimately result in losing sight of the whole person and that the humanistic, holistic approach I used with these ten patients may soon become extinct. Though research on effective psychotherapy continually shows that the most important factor determining outcome is the therapeutic relationship, the texture, the creation, and the evolution of this relationship are rarely a focus of training in graduate programs.


For Trish and Anne, this focus on our creative collaboration allows a deepening of trust and strengthening of our relational dynamics. Trish (and sometimes both of us now) uses many of the suggestions Yalom offers for calling attention to the bond between patient and therapist including: doing process checks, inquiring about the state of the encounter during the session, Trish’s asking if Anne has questions for her. Through creative collaboration, trusting in the here and now becomes multi-modal and multi-directional in ways that can offer new forms of corrective emotional experience. It has also firmly established a secure base, the core purpose of strong and trusting client-therapist relationships, never more important (and challenging) than with clients with Borderline Personality Disorder.
________________________
(4) Creatures of a Day and Other Tales of Psychotherapy

Holding Two Worlds Together—Apart: On the Duality of Being a Therapist

Consigned to Separate Lives

Am I the only therapist who sometimes feels that she lives two separate lives? One with my friends, family, and loved ones; and another entangled in the stories of my client’s lives, dramas, and company. What other professions dictate that the personal life can’t intersect with the professional? CIA agent, detective, spy? The duality of being a therapist often feels to me like I am holding onto two different worlds at the same time. Yet, as mysterious as what goes on between me and client often is, the paradox is that it is also meant to be an open and safe space where they can truly allow themselves to be authentic.

Therapists, social workers, psychologists, counselors, healers, and superheroes live double lives. We go to work every day and immerse ourselves in the stories of our clients. We fight for them, cry with them, laugh, get angry, and know things about them that most people don’t. We form relationships and bonds. We see them at their lowest, and watch them transform, fall again, move through relationships, pain, loss, birth, and death. We come to care about them deeply. We learn to love them. Yet we go home each and every day, and the people in our intimate lives know nothing about these stories. Sure, our significant other may know that we had a rough day or that we had to send our chronically suicidal patient to the hospital yet again, but they don’t know and will never know the complex, rich lives that we learn to treasure. The stories we hold dear and how brightly our clients’ souls shine even during agonizing darkness are ours alone, not to share outside of the therapeutic space.

Who’s Internalizing Whom?

I went back to school in my mid thirties to get my MSW and felt like I didn’t have much time to spare to really do what I wanted to do. I wanted to know people. To really know them. It was naïve of me to think that getting to truly see my people while having them tucked away from my real world would be easy. Just part of the job. However, it remains something that I often think about, struggle with, and theorize over as my career progresses. Part of the old school education I received when entering this field centered around a stoicism towards our people that I can’t quite understand. I was trained to travel the profession with an ingrained fear that it’s weird, and even wrong, to think about my clients when I am not with them. They are the ones who are supposed to internalize me in order to “feel better”—the process is not supposed to work the other way around!

To internalize is to incorporate within oneself guiding principles learned in the course of socialization. One of the biggest wins my clients experience is when they begin to internalize me outside of the room. When my re-parenting, nurturing, and insight become guiding lights in their every day, and when they don’t feel alone and know that the faithful kindness I provide them within our relationship is present even outside of our being near one other. Much is written about this phenomenon and the changes that clients start to make when they take us in. But what about the other way around? What about when we internalize our clients? I have thought about this often.

In his brilliant book The Gift of Therapy, Irvin Yalom urges us to allow our clients to matter to us, to allow them entry into our minds and to influence us. He also asks us to share this with them. When I read those words, layers of shame and frustration within myself seemed to melt away. For so long I felt guilty that I thought about my clients and their worlds long after our weekly meetings ended. How liberating it was to allow them to be with me, change me, to think of them, and allow their stories to move parts of me as well. One day, I was having a particularly hard week personally. I was letting old feelings of “not good enough” seep into my story. Not a good enough parent, wife, daughter, friend—you get the drill. I was sitting in session with a client, and she looked over to me and told me she wanted to send me an article she found online that “made me think of you because it talks about unconditional love.”

We finished our session, and I forgot about the article she had sent me. Only later in the evening when I was winding down for the day did I open what she sent me. As I read the words on that page, something that I had been missing all week snapped me back to reality. It said, “When you doubt yourself, when you feel the world turning swiftly against you—keep loving. Love so big that you become it, because you are love.” I cried. My client got it, and she gave the gift back to me. I thought of her knowing this, even when I did not. Next week in session, I gulped deeply and said, “Thank you—you gave me a gift last week, and it helped me.” Glossy, tear-filled eyes from both of us. It appears that internalizing my client was as important as the other way around. As we are told by Diana Fosha, client and therapist can and often do exist in the mind of the other.

Therapy as Co-Regulation

My job is to expertly track, monitor, and regulate not only the nervous systems of my clients, but my own as well—to hold two worlds simultaneously together at the same time. As I notice the body language, rhythm, facial expressions, and breathing rate of the people with whom I work, so do I track my own. In turn, my client and I are dancing together with two nervous systems coming in and out of connection—regulating (and sometimes mis-attuning) each other. One time, there was some extremely disappointing news that I had to share with one of my clients, and as I waited for our session, my anxiety was at an all-time high. How was she going to take the news? Was it going to set her back? My heart was in knots. My mind was racing. I was clearly overthinking everything. The session time came, and the second I saw her eyes my anxiety seemed to melt away. I heard myself say, “It’s going to be ok.” It was that quick, that simple, and that magic. I felt safe in our relationship, as did she. There were few words. We didn’t need it. Our nervous systems just knew, and we were both ok.

After that incident I asked myself, “What was that?” I even brought it up in my case consultation that week. I was afraid that I was being self-indulgent or entangled in some mysterious transference/counter-transference fiasco. Allan Schore tells us that psychotherapy entails intersubjective work which is focused more on being with rather than doing for clients, especially during moments of affective stress. In looking back, I realize that moment was not about what was spoken or wasn’t, but rather how we were with one another that made all the difference—for both of us.

“How do you do it?” “How can you not let any of this stuff get to you?” “It must be hard.” These are just a few of the comments and questions I have received from those in my personal life. I am not sure why people think that it doesn’t get to me (us). The fact is that it’s not only ok that it gets to me, it’s necessary. I am not talking about compassion fatigue or vicarious trauma, which can all too well happen if I don’t monitor and take care of my own self as well. I am talking about the actual day-to-day lives of my clients that I am privy to, are a part of, and are engrossed with. How can I “shut it off” when somebody I know intimately tells me a harrowing tale of abuse and neglect—or about when somebody mistreats them—or, conversely, when they start to fall in love and the things that at one time seemed impossible are starting to blossom? These things impact me. I take them with me and carry them as I walk through my day even outside of the therapy room. The resonances that work to create neural circuitry and bond the hearts and minds of our clients do the same for us—if we allow them to.

I’m not going to lie, sometimes I want the buzz in my mind of the two simultaneous worlds, mine and theirs (so many of them!) to shut off, because honestly, I need a break. But as I tell so many of my clients, resisting the natural contours of the mind is part of the problem. If we simply observe and validate that something touched us, and we hold it dear to us, that we are worried, or afraid that we said the wrong thing, then maybe we can all relax in knowing that our hearts and minds are human, too. I am not meant to “shut it off” and be “numb” to my clients’ experiences and stories. I must allow them to change me, move me, and be brave enough to let them know they did.

How Odd Our Profession Is!

As I go about my daily life outside of my office and socialize with friends and family I often find myself catching my words when something reminds me of one of my clients or it relates to what so-and-so said in session. I could be having a rip-roaring girl’s night out with a couple of girlfriends, and when I see one of them wearing a butterfly necklace made of rhinestones, I think to myself, “Oh, Grace (name changed) would love that!” It latches onto the tip of my tongue, ready to spill out. None of my friends know Grace, or the fact that she loves butterflies—but I do, and I immediately think of her. How weird that I can’t really share that, and it’s just a fleeting thought that only I know. How odd our profession is, I think to myself in that moment. It’s like a cozy little secret compartment in a part of my brain that carries all their cobwebs, but nobody in my “real” life really knows how important or special this person is to me—or that they love butterflies. How odd it is indeed.

There are some days that are intensely difficult—when crisis seems to erupt at every turn or the stories seem to be too hard to bear. Having spent some hectic days while working at an IOP/PHP and continuing to do so because most of my clients struggle with complex trauma, there are moments when it feels like I am energetically depleted and exhausted. Talking a client down from the brink of suicide and having them agree to go to a hospital, mediating between difficult family members, or listening to a violent fight as I try to call the police. All in a day’s work. Come home, look forlorn, have my husband ask me if everything is ok and if there is anything he can do. Do I try to explain or just sit with it, do I try to forget it, or tuck it back into the part of my brain that is called “work”? The next day I silently make my coffee in the morning. “You need to find a way to detach, Anna,” my husband says. How easy that is to say—but how hard it is to practice. I see people week after week—some for years. I don’t see some of my friends and family as much as I see my clients. Yet somehow the two worlds have to remain separate, both somewhat hidden from the other.

I open my daily planner and notice one of my scribbles on the back page: “is it my broken heart—Or—yours that I feel?” There are days when I am strangely unsure—but it becomes my job to find out. Giving into the empathic powers that are my work’s calling can be extraordinarily challenging on some days and make me susceptible to compassion fatigue and vicarious trauma. Guilty of both. Holding space for and witnessing suffering opens me up to wounds as well. Another interesting paradox—to truly heal them, we must allow our people to influence us and let them know it, but doing so can open our own cuts as well.

Yet it’s not always so harrowing and serious. In and during therapy, I laugh—a lot. What an often misunderstood part of the work. To go on the journey of pain, I must also find and allow lightness to enter the chambers of healing. I’m not talking about laughter as a defense or a way to deflect shame and fear. When I was a little girl, we had to sit Shiva (a seven day mourning period for Jews) after somebody passed away. Some of the best moments would be spent laughing. Yes, there were tears and anger and irritation as I was stuck with my family for seven days, watching various people coming in and out with tray upon tray of food and reminiscing about our loved one’s demise. It was comforting to spend time with friends and family during the first painful days of loss. But what I recall most is the first time that laughter erupted. It was like somebody allowed us to have that feeling, too. Grief and sadness were making room for joy and the hope that laughter would again find us.

My clients are some of the funniest people I know. They joke, smile, and belly laugh—and they can still do it after unthinkable loss, tragedy, and heartache. What can be more beautiful than that? And I laugh with them, for if I am to hold space for all the bad stuff, there has to be room —lots of room—for the light stuff, too. Laughter can be just as intimate as pain.

The Sharing of Intimacy

Intimacy is closeness between two people that builds over time. Intimacy—real intimacy—is allowing our raw, unrehearsed reality to spill out in front of another and be held in their embrace with resonance, acceptance, and nurturance. I was speaking with a colleague recently about how sometimes it’s hard for our loved ones to understand that “not taking your work personally” can be difficult to maintain. “Don’t you feel like the connections you have with your people is sometimes more intimate than you have with some of your friends and family?” she said. Yes! I know some of these people better than I know some of the closest people in my real life. How peculiar this work is, how incredibly glorious and beautiful in its capacity to let us know the essence of another soul. Yet how divided it often feels from the realm of our everyday life. The intimacy that is created in a therapeutic relationship, if cultivated correctly and appropriately, can change both our lives because part of their journey is ours, too. Here we are traveling together and separately at the same time.

Some days I feel like it’s a lonely road to travel down this path. It makes me go to chambers in my mind that others don’t know exist, thinking about people and things that others know nothing about. I question the real from the imaginary and how these divergent paths meet at a central place and have the capacity to move mountains and change lives. Both theirs and my own. I still get confused by it all. I am learning to accept some of the limitations and unrequited longing that both I as therapist and my clients must live with within this relationship. I am working on finding peace in knowing that my time with my clients doesn’t have to be real to anyone but myself and them to matter. In that respect, I am incredibly lucky to have a bond that has the power to transform, shake me into feeling more alive, and cultivate the ability to give and receive love. That is the legacy I impart to my clients as they embrace the world at large—and perhaps the one they leave me with as well.

Existential-Humanistic Therapy in the Age of COVID-19 in Vulnerable Populations

Challenges

COVID-19 has been a sudden, unexpected, and existentially shattering experience for many individuals, resulting in their questioning their sense of safety and security in the world. Whether facing actual illness or loss, fear of getting sick or infecting others, forced isolation, lack of personal space, or economic hardship, people have now been facing unprecedented stressors for close to a year. With a second wave upon us and new variants emerging, there may be a sense that anyone is vulnerable. While vaccine distribution offers promise for individual immunity, there is protracted uncertainty about the duration of the crisis and its psychological, economic, political, and societal consequences.

These COVID-19 phenomena may exacerbate challenges for individuals with a history of chronic medical conditions and trauma, including feelings of vulnerability, stigma, and lack of control. Having previously confronted and accepted existential truths such as life’s uncertainty, the random nature of events, and the inevitability of death, these individuals may, at the same time, be better equipped to cope with aspects of the pandemic (Gordon, 2020). Existential-Humanistic (E-H) therapy can provide effective therapeutic interventions to aid vulnerable populations in optimizing adjustment, coping, and quality of life during the COVID-19 pandemic.

Existential-Humanistic Therapy

Developed in the 1960s, E-H therapy consolidates central ideas from European existential philosophy—the power of self-reflection, taking responsibility for decisions, and confronting freedom and death—with the American tradition of spontaneity, pragmatism, and optimism (Schneider & Krug, 2017). E-H therapists emphasize several core aims that enable patients and therapists to become more present in the moment: increasing awareness of self-protective patterns that block and restrict presence and personal agency; taking personal responsibility for the construction of one’s life and self-narratives; and choosing or actualizing ways of being in the world that are consistent with values. E-H therapy strives to be a catalyst for individuals to develop their level of curiosity, generate experience that is felt to be enriching, and expand their capacity for personal agency, commitment, and action.

The model emphasizes the “whole-bodied” (e.g., cognitive-affective-kinesthetic) ability to choose, within limits, who one will become, and that fundamental change takes place through experiential learning. Bugental (1987) depicted resistance as analogous to wearing a spacesuit which helps sustain life but also narrows one’s experience of the world. E-H therapists believe that when life-constricting protections are reduced, more meaning, purpose, and joy can emerge. E-H therapists focus on the here-and-now experience of the past as manifested in the present moment, including the patient’s body posture, level and quality of presence, tone or voice, and self-protective patterns.

Viktor Frankl (1992), an Austrian psychiatrist and Holocaust survivor, observed that we do not get to choose our difficulties and challenges, but do have the ability to select our attitudes and responses, decide what we make of them, and maintain a sense of dignity. Rollo May (1985) believed that it takes courage to move forward in life despite adversity.

An E-H theme developed by Irvin Yalom (1980) is the idea that individuals have a basic need to construct meaning through tolerating uncertainty, a passionate engagement in life, and living in the moment. He describes existential anxiety as the result of the confrontation with the givens of existence, including death, freedom, isolation, and meaninglessness. Existential anxiety occurs because of the conflict between these challenges and a desire for its opposite. These universal conflicts include the awareness of death and the desire for immortality, a sense of groundlessness and the wish for structure to provide safety and security, feeling of isolation and the need for connection, and the awareness of meaninglessness of life and the need to construct meaning. As a result of facing death, individuals experience the urgency of time and setting priorities. For Yalom, psychotherapy during times of crisis can heighten existential awareness and help clients put current and ongoing life crises into perspective.

Yalom incorporates the concept of “rippling” into his many writings on existential therapy. This is the notion that we pass parts of our self onto others, even to others we never met, much like the ripples caused by a pebble in a pond—whether a personality trait, an act of kindness, a quote or saying, the impact of our work—which tempers the pain of transiency. Along related lines, Hoffman (2021), guided by the work of Rollo May, discussed the existential guilt that accompanies failure to live up to one’s potential or taking responsibility, while in contrast finding that meaning can transform pain. And finding this meaning, according to Remen (2000), does not require us to live differently, but instead to see our lives differently.

It is in this context of seeing life differently that I ask you, as we might ask our clients, to imagine the consequences of living in a house with only one window. For all intents and purposes, the view from that window will define your reality. Only by experiencing the view from a new window, built perhaps on the other side of the house, will you gradually internalize a degree of perspective and relativity, a sense that vision and meaning involve choice and agency. And with that, I now offer the case of Michael.

The Case of Michael

Michael is a 35-year-old aspiring artist who was referred to me for psychotherapy to develop effective coping skills in his adjustment to his recent diagnosis of Multiple Sclerosis (MS). MS is an autoimmune disease that attacks the central nervous system, which can cause a variety of symptoms, including numbness, fatigue, vision loss, and walking difficulty. He was living with his grandmother and mother and had a strained relationship with his father, whom he had never lived with. He entered therapy three months before COVID-19 rattled the city and shut down services.

At the beginning of treatment, “Michael reported multiple symptoms, frequent incidents of falling and losing his balance, a long-standing history of anxiety and panic attacks, and inhibitions in his ability to commit himself to intimate relationships and professional goals”. Since his adolescence, his anxiety had often resulted in shortness of breath that triggered fears of a heart attack and impending death. He was particularly worried that his physical symptoms would continue to get worse and that he would be totally dependent on others for his physical care.

During his initial sessions, he expressed a great deal of frustration that it took a number of years to get a definitive diagnosis of MS. He felt his family and friends thought he was exaggerating his symptoms to avoid pursuing his educational and vocational goals, which resulted in lack of confidence and trust in expressing his own feelings, needs, and opinions. Even when he was given a definitive diagnosis six months before entering treatment, he experienced others as not fully understanding the impact of his “hidden disability.” He was angry that he developed his medical condition at such an early age, started to doubt his belief that “bad things do not happen to good people,” and felt that he was being punished for his lack of motivation and accomplishments.

Capitalizing on meaning-centered and post-traumatic growth perspectives, therapy began by exploring his strengths—deep-seated values and qualities that did not change due to his medical condition—in order to help him feel more empowered. He identified his compassion for others, creativity, and a sense of humor that could help him cope with his multiple challenges. The only moments when he felt passion in life were when painting or taking pictures of landscapes and city architecture.

In these initial sessions, “Michael was able to express a deep sense of loss and sadness over his physical functioning, as he felt his athleticism had formed a core component of his identity during his adolescence and young adulthood”. He grieved the loss of not being able to play sports with his children, if he became a father in the future. These feelings of sadness triggered memories of his paternal grandfather, who had died of cancer during his adolescence. He was one of the few figures in his life who had confidence in Michael’s talent as an athlete and that he would succeed in the future. Michael identified his grandfather’s resiliency and perseverance in the face of his terminal illness as two of his special qualities. The sessions involved asking Michael open-ended questions, including “What advice would your grandfather give you right now in how to handle your MS?” and “How are you similar to your grandfather?” Michael became more aware of feelings of gratitude toward his grandfather and that he too was a survivor and a determined individual.

When the news of the spread of COVID-19 in March 2020 caused a city-wide lock down, Michael agreed to continue sessions via telehealth. At that time, now on top of his anxiety, panic, and fears of dependency resulting from his medical condition, “he identified the virus as compounding his fears of dying or becoming totally dependent on others”. Shortly after, Michael recalled a series of unsettling dreams. He reported that since his diagnosis of MS approximately nine months before, he had a recurring dream where “Martians shot people and then placed them in upright coffins. They had blank faces and appeared as if in an altered state and could only move their hands in front of them.” Michael’s associations to the dreams were fears of not being able to move, ending up in a wheelchair, and being totally dependent on others. He was asked to retell the dream in the present tense and how he would want the dream to end in order to develop a sense of agency. He said he wanted to be able to fight the Martians like his grandfather had fought his cancer and scare them away.

Two weeks later, Michael reported another frightening dream where he was “trapped in a glass cube in [his] home that was invaded by bad guys who were pumping gas into the cube, and [he] had no way out.” He said he felt terrified of dying and feeling helpless. He was asked to visualize and re-experience how he felt in the dream. He recalled that he felt trapped, his lungs were burning, and he was going to suffocate to death. Michael then spontaneously recalled a memory of escaping from the scene of the World Trade Center Attack. He was at breakfast in a diner across the street and saw the plane hit the building. Michael was numb and could not process what had happened. He was paralyzed by fear, but eventually ran down the street when told to leave by a security guard. He did not remember what happened next, but eventually arrived home covered in ashes and debris, and had difficulty breathing and sleeping for several days. He had not thought about this traumatic event in years.

During this phase of treatment, Michael became more aware of how this traumatic confrontation with the possibility of dying, which occurred shortly after his grandfather’s death, contributed to his panic attacks and fears of dying during his adolescence, which in turn impacted his ability to pursue his educational, vocational, and interpersonal goals. Michael became more aware that his strong needs for safety, security, and protection inhibited his pursuit of taking risks in many aspects of his life. Michael further realized that his avoidance of taking chances and exposing himself to failure and rejection was, as Bugental reminded us, analogous to wearing a spacesuit which is life-affirming but also narrows and inhibits one’s experience of the world.

A major focus of the middle phase of therapy involved his fears of dying and what was meaningful in his life. “Michael acknowledged that part of his death anxiety was that he had wasted many years avoiding pursuing his goals of being an artist and having close relationships”. When asked to project himself a year from now and what new regrets he might accumulate, Michael tearfully stated, “Not completing my college degree and becoming an art teacher, and not living up to Grandfather’s belief in my potential.”

This was a pivotal point in Michael’s treatment, which brought him to enroll in a local college, where he took and succeeded in a number of online courses. He continued to realize on a more experiential level that he had been fearful of taking risks and failing since his adolescence, but that he was paying a significant price for pursuing his strong need for security. When asked “What have you discovered about yourself through the challenge of the pandemic?” Michael reflected that, while the pandemic had added new layers of anxiety, it also had provided him with the space to step back and evaluate what really mattered to him. Rather than continuing his past patterns of avoidance, self-doubt, and comparing himself unfavorably to others, he was determined to focus on his creativity and having an impact on others through teaching. He also realized that his previous contemplation of death anxiety and perseverance in coping with his MS served as protective factors in dealing with COVID-19.

Within a few months, Michael transitioned from feeling overwhelmed and vulnerable in the storm of his MS symptoms and COVID-19 threat to feeling more focused, determined, and resilient. Although he had to maintain cautiousness due to his medical condition and COVID-19, he was able to take the initial steps in pursuing a meaningful career that was consistent with his values and identification with his grandfather. Through the therapeutic process, he came to recognize his own power to choose how he wanted to view and respond to life’s major challenges, including his MS.

Concluding Thoughts

This essay describes my flexible application of E-H approach to psychotherapy when working with a patient with a chronic medical condition and a history of trauma during COVID-19. The case vignette highlights different aspects of the E-H approaches, including cultivating presence in the moment, choosing one’s attitude toward challenge and adversity, increasing awareness of what is most meaningful in life, living in manner consistent with one’s values, and expressing gratitude toward others.

For patients who have chronic and life-threatening medical conditions and a history of trauma, COVID-19 may increase their level of anxiety, fear, vulnerability, and social isolation. On the other hand, “these individuals may have developed a degree of psychological protection and resiliency in having already experienced a prolonged sense of insecurity and uncertainty” involving fears of body integrity and mortality.

In my therapeutic work, E-H therapy provides a safe place for patients to reflect on how COVID-19, while frightening and potentially traumatic, is changing them in unanticipated positive ways, including living life with greater meaning, purpose, and sense of urgency. It is my hope that in reading this, that you may experience this new context as an opportunity to explore existential issues such as uncertainty, vulnerability, meaning in life, and death anxiety with patients in deeper ways than before.

References

Bugental, J. F. T. (1987). The art of the psychotherapist. Norton. https://doi.org/10.1037/h0085349

Frankl, V. (1992). Man’s search for meaning (4th Ed.). Beacon Press.

Gordon, R. M., Dahan, J. F., Wolfson, J. B., Fults, E., Lee, Y. S. C., Smith-Wexler, L., Liberta, T. A., & McGiffin, J. N. (2020). Existential-humanistic and relational psychotherapy during COVID-19 with patients with preexisting conditions. Journal of Humanistic Psychology. Published online: November 2020, https://doi.org/10.1177/0022167820973890

Hoffman. L. (2021). Existential-Humanistic therapy and disaster response: Lessons from the COVID-19 pandemic. Journal of Humanistic Psychology, 61, 33-54. http://doi.org/10.1177/0022167820931987

May, R. (1985). The courage to create. Bantam Books.

Remen, R. N. (2000). My grandfather’s blessings: Stories of strength, refuge, and belonging. Riverhead Books.

Schneider, K. J. & Krug, O. T. (2017). Existential-humanistic therapy (2nd Edition). American Psychological Association. http://dx.doi.org/10.1037/0000042-000

Yalom, I. D. (1980). Existential psychotherapy. Basic Books. 

Accurate Empathy is the Heartbeat of Rogerian Psychotherapy

Person-centered therapy (PCT) is a radical therapeutic ethic that leads to therapeutic discipline. It is not purely idiosyncratic, with therapists doing anything willy-nilly with their clients, reacting to compulsion or fancy. That is not person-centered therapy in the slightest. Person-centered therapy is a refusal to either disempower clients or to kowtow to scientism. It is a commitment to seek understanding over giving advice and to express genuine regard for humanness.

Unfortunately, critics of PCT often cast it as a kind of therapeutic anarchy or as lacking an empirical research base. While I do not intend this as an opportunity to refute baseless critique, I do wish to convey a more objective view, at a glimpse, of one of the pioneering PCT models: Rogerian therapy. I will also share, acknowledging my own bias against it, a contrast to PCT by one of the many CBT-like therapy models currently being held out as an “evidence-based practice” therapeutic approach. And I’ll provide a glimpse into accurate empathy in action.

Accurate Empathy

Carl Rogers had a highly disciplined view of the person-centered approach. He said many times that therapists should be careful to “reflect the emotionalized attitude being expressed.” In his 1942 volume, Counseling and Psychotherapy, he used this phrase again and again. What he also said again and again is that you should not reflect emotions or aspects of the client’s mindset that you think are there but have not yet been revealed—Rogers said that although you may suppose a client feels a particular feeling or that you suppose a client thinks a particular thought, you should stay with what we now term the intersubjective experience between you and the client. As these “attitudes” surface—not as you surface them—you reflect them in a way as a hypothesis. “When you say _______, or when I experience you _______, you’re bringing in this therapeutic material in a way that we can work with together. Am I getting this right?”

Those outside the fold who don’t understand the person-centered approach may wrongly assume such therapists think of themselves as clairvoyant empaths—that they claim psychic intuition. Person-centered therapists don’t believe they’re clairvoyant; quite the opposite. They deeply value checking their intuitions with clients as necessary for promoting true understanding. At the same time, no model can be purely logical, rational, or objective, and so that perhaps hints at the dialectic inherent in a person-centered paradigm.

The most powerful condition that Carl Rogers talked about was an intersubjective experience that he called “accurate empathy.” What Rogers meant by accurate empathy wasn’t that sometimes there is a kind of clairvoyance—that a therapist who is super-empathic can sense someone’s emotions better than someone else or can better identify with someone else’s experience than another. Rather, he was talking about this way of checking in with the client in an open-handed way: “When you say _______, is _______ what you mean?” “When I felt _______ from you when you said _______, I get a sense from you but want to better understand: are you feeling _______? Or maybe kind of _________?” And if you learn from the client that you were wrong, you gain in trust and in insight; and if you learn that you were right, you gain in trust and in insight.

It’s this careful dance of intersubjective experience—respectful warmness, genuineness, not presuming to know another’s experience—that is what Carl Rogers described when he spoke about “accurate empathy.” It’s why he cautioned us to reflect only the emotionalized attitude being expressed and not to reflect other things—other thoughts, other feelings that we think that the client might be having that they have not said anything about explicitly and would amount to mere conjecture. If we’re truly Rogerian, we can conjecture on the basis only of what the client has expressed to us, not on the basis of what the client has not expressed to us. By doing so, we stay firmly in the flow of the dance with a client rather than putting ourselves in the position of expert, as if we have on one extreme, pure logic, or on the other extreme, clairvoyance. Accurate empathy is the bullseye of Rogerian psychotherapy.

When Evidence-Based Claims and Person-Centered Practices Collide

There is a kind of protocol, then, within a Rogerian approach, but it is important to contrast this with the kinds of protocols we see within “evidence-based practice (EBP)” therapy manuals. One model, which is an offshoot of CBT for which I received training, provides clinicians with a literal “intervention flow.” In the model, called the Common Elements Treatment Approach (CETA), clients experiencing “predominantly anxiety problems” should be treated by (1) Engagement/Encouraging Participation, (2) Psychoeducation, (3) Cognitive Coping, (4) Gradual Exposure: Memories and/or Live, and (5) Cognitive Reprocessing. This explicit ordering directs clinicians in how to provide the moment-to-moment therapy, and these intervention protocols correspond to semi-scripted guidance for the clinician to follow.

To the extent that the clinician diverges from this semi-scripted methodology, they are considered noncompliant with the model’s so-called “evidence-based” methodology. There are similar intervention flows to be utilized with clients who are predominantly experiencing depression symptoms and for those predominantly experiencing symptoms of both anxiety and trauma, for instance.

At the CETA training I participated in, we role played. It was a humorous experience for me and my therapist colleagues as we literally read through scripts and were then evaluated by the trainers on the basis of how we pieced together modular scripts—that is, on the basis of whether the flow of scripts we utilized matched well with the recommended treatment “flow” prescribed by the name-brand EBP treatment model. It felt artificial. It felt antithetical to a person-centered approach. That was a great example of the kind of collision I think many therapists are experiencing within managed care systems that are increasingly requiring fidelity to evidence-based practice models.

These sort of “evidence-based practice” therapies are clearly antithetical to intersubjective experiencing, the fundamental therapeutic factor in a person-centered approach. Imagine how much room a semi-scripted approach like CETA, with its prescribed intervention flow, leaves for personal choice, for client agency, and for intersubjective experience. Almost none.

Leaving Room for Clinical Expertise and Patient Values

In 2005, the American Psychological Association published their Report of the 2005 Presidential Task Force on Evidence-Based Practice. This report is frequently cited as a defense of evidence-based practice. I have heard many who defend the sort of approach that I am criticizing here cite this very report. I am a bit baffled by that when I read from the report myself, which provides this definition of EBP: “Evidence-based practice is the integration of best research evidence with clinical expertise and patient values.” Here lies the hope that EBP does provide space for clinical expertise and patient values. Hope, anyway.

The report also says “the use and misuse of evidence-based principles in the practice of health care has affected the dissemination of health care funds, but not always to the benefit of the patient.” It goes on: “Even guidelines that were clearly designed to educate rather than to legislate, were interdisciplinary in nature, and provided extensive empirical and clinical information did not always accurately translate the evidence they reviewed into the algorithms that determined the protocol for treatment under particular sets of circumstances.”

And, finally, I’ll share this third excerpt: “The goals of evidence-based practice initiatives to improve quality and cost-effectiveness and to enhance accountability are laudable and broadly supported within psychology, although empirical evidence of system-wide improvements following their implementation is still limited. However, the psychological community—including both scientists and practitioners—is concerned that evidence-based practice initiatives not be misused as a justification for inappropriately restricting access to care and choice of treatments.”

I really appreciate this APA report. They provide the cautions, caveats, and contours of getting it right—of the necessity of integrating clinical expertise and patient values. But unfortunately, what I’ve seen is that many times evidence-based practice initiatives are misused.

For those who would defend the promise within evidence-based practice research and implementation efforts, I would have a very difficult time doing anything else but agreeing with the ideals and the shining examples of EBP. My greatest concern is the way that the research on EBP is systematically used to promote scripted approaches that do not leave room for a person-centered approach. Misunderstandings about EBP have been translated into manualized practice and into public managed care contracts, which shapes the terrain of outpatient systems of care and, consequently, the types of therapeutic modalities that in actual fact are being practiced across the world. These contracts have power to reshape our field in really significant ways.

In December 2017, I attended the Evolution of Psychotherapy conference in Anaheim, California, which was attended by many psychotherapy pioneers, including Aaron Beck, the father of cognitive behavioral therapy. Interestingly, in a workshop of Beck’s, he expressed a lot of caution about some of the directions of CBT as a field in itself, and about some of the ways that managed care has misused some of the research findings. But I was utterly stunned by his statements during the Q&A portion of the workshop, when someone asked 96 year-old Aaron Beck what wisdom he might give to young therapists just entering the field. His response? “Read Carl Rogers.”

Unfortunately, many of the so-called evidence-based practice therapies we see in the market now do not leave sufficient space for the type of therapeutic relationship that is most therapeutically beneficial. Some agency settings will provide the space and bandwidth that are necessary to practice with fidelity to your own training, values, and the disciplines within the therapeutic relationship. If you are fortunate to practice in a setting that allows you such space—to practice at a level of integrity—then you are fortunate indeed. I must be careful to acknowledge that honing great skill in this practice requires a great deal of intention and discipline. Some settings simply will not provide the space and support necessary to develop the craft of a skillful person-centered approach. Therapists must evaluate their values and act accordingly.

Accurate Empathy in Action

I can remember that initially Karys was not too happy to sit with me during our weekly sessions. Having experienced a childhood of broken trust and sexual trauma, and after having bounced around between too many foster homes over too many years, she—an older middle schooler—was understandably reluctant to relax into my couch and lean into our relationship.

I administered a simple self-assessment that helped me learn whether Karys had any enjoyment of expressive activities such as writing stories, poetry, and song lyrics, sketching drawings, or sculpting clay. She indicated a particular interest in drawing.

As I maintained a collection of colored pencils and drawing paper in my office, I offered them to her, and, another common practice of mine, I showed her an array of different colored folders she could choose to keep her drawings in at my office, so they would be available to her each week. She was welcome to take any of her drawings home, but I asked that she allow me to make a copy of any piece she would be taking with her. If she did not wish for me to have a copy, I would honor her decision.

Every time that she came to see me, I had art paper and colored pencils waiting for her. I sat with her and attempted to get to know her and to work with her to help her organize her emotions into reflections and her reflections into meaning. All the while, she organized her troubles into sketch art. On one occasion, while telling me the story behind something she had drawn, she fell apart into tears. In the midst of that, she cursed so loudly that I could hear the footsteps on creaky hallway floors of a coworker come to discreetly check on things at my door.

Karys entered therapy oscillating between expressive anger, reflective sadness, and emotional distance. These matched her foster parents’ reports from home. During our first two months of therapy, I observed difficult interactions between Karys and her foster parents, especially highly defensive behaviors by her. In her first several sessions with me, she had seemed emotionally rigid. As time wore along, I began to experience Karys differently. She seemed, in the context of our conversations over her sketch art, to be appropriately vulnerable, emotionally pliable, and more deeply reflective. As I tentatively checked with her my understanding of the feelings she was beginning to express—through her art and verbally—”she seemed to be enlivened by the sheer honesty and authenticity of these encounters”. However, her parents’ reports to me were nearly unchanged; the Karys living at home remained stuck in an alternate dimension.

The difference, in my view, between the kind of expression and interaction that Karys experienced in therapy (eventually) versus the kind frequently experienced during the rest of her weeks was a difference of control. During the week—during the course of her life, for that matter—she felt little of it. There were a number of reasons this could be said to be true. Yet during our sessions, she had a great deal of control. And she liked that.

With her permission, I invited Karys’s foster parents, Boyd and Angie, to join us for three sessions, in which I set the tone with a few rules, designed to keep Boyd and Angie from utilizing our time to provide me information or to bring any other agenda into session. In short, Karys would guide us, with the caveat that, as the therapist, I would take some liberties in providing gently offered facilitation as I saw fit. My goal for my own facilitative efforts was, in essence, to model for Boyd and Angie the rhythm and rhyme, give and take of noticing and asking, along with tentatively checking my understanding of what Karys was communicating about her own thoughts, attitudes, and feelings. According to Karys, I often got it wrong. She boldly corrected me again and again, and I’d check again to make sure I understood as fully as possible. She sometimes expressed irritation when I was “being weird” or dense, yet she was generous in spirit, even still. I’d defend myself playfully.

We’d laugh.

I wondered if Boyd and Angie noticed the elegance of empathic exchange, yet out of conviction, I took care not to slip into a mode of teaching reliant on conveying insight in a way that might be perceived as patronizing. I trusted that their experience would generate a more powerful and sustaining insight. Some time later, Boyd asked to speak briefly with me after Karys had achieved her treatment goals and was discharged from care. He said, “It’s like the light in her has been turned brighter, and she’s opening up in a new way. She actually has begun talking to me about past abuses, just matter-of-factly, really…and what’s more, she’s been kidding around with us a lot more lately.” He also acknowledged, “It really is something, how when we shifted over to what you had modeled for us with Karys, we were able to better understand what she was experiencing. And how she seemed to be able to better understand, of us, the love we had been trying so hard to show. It’s as if we were a threat before. Now we’re getting somewhere.”

*****

Beyond their use in justifying health insurance reimbursement, terms like “pathology” and “disorder” are often untenable and, more importantly, unhelpful categorizations of a person’s experience. Treatment should be no more modular than the person. A wise mentor once contrasted for me the importance of conceptualizing effective psychotherapy as a process of “puzzling through a process with someone,” rather than the kind of rote application of skills characteristic of current forms of “evidence-based practice.”

To become increasingly flexible and resilient, clients must experience freedom within felt pushes and pulls of powerful forces in which problems maintain themselves. Therapists have skillful empathy to offer, and “empathy at its best has power to re-shape experience”. Once clients experience themselves feeling more understood in the therapeutic setting, they often experience themselves feeling more understood in life. Do not underestimate the value of feeling understood.

Accurate empathy is the heartbeat not only of Rogerian psychotherapy, but also of all modes of psychotherapy. Whatever specific model of intervention is being employed, if a therapist is not fully present as a warm, accepting, genuine, and caring person who is truly seeking to understand, then the power center of therapy remains turned off and, for all practical purposes, ineffective. Ultimately, a person-centered process—not a manualized technique—is the most essential active ingredient in therapy.

References

American Psychological Association, Presidential Task Force on Evidence-Based Practice. (2005). Report of the 2005 Presidential Task Force on Evidence-Based Practice. Retrieved from https://www.apa.org/practice/resources/evidence/evidence-based-report.pdf

Beck, A., & Beck, J. (2017, December 16). New breakthroughs in cognitive therapy: Applications to the severely mentally ill, presented at Evolution of Psychotherapy conference, Anaheim, California, USA, December 13-17, 2017.

Merchant, L, Kirkland, C. & Ranna-Stewart, M. (2016, March 10-11). Common Elements Treatment Approach (CETA) Learning Collaborative training, Spokane, Washington, USA.

Rogers, C.R. (1942). Counseling and psychotherapy: Newer concepts in practice. The Riverside Press.

Family Therapy in the Age of Zoom: What a Long Strange Trip It Has Been

If there is no plan, nothing can go wrong
Kim Ki -Taek — Parasite

It’s not the strongest of the species that survive, nor the most intelligent, but the one most responsive to change.
Charles Darwin

It’s recycling day, can’t we just put the kids outside on the curb?
Parent — Pandemic, week five

Dude!…You’re Glitching!
Fourteen year old girl on Zoom session

Long Strange Trip

The pandemic has changed the larger world forever and will forever change the world of therapy. Our therapeutic ecology — how we practice our craft, where and with whom — will never be the same. It’s as if we’ve clicked into a science fiction show and can’t change the channel because we’re in it — clients and therapists have become talking heads, connecting as best we can and collectively feeling the fatigue attrition that accompanies the absence of being in person. The Grateful Dead were right: it’s been a long strange trip, especially for the empaths.

Michael is a single man in his thirties. He’s suffered a lifetime of painful shyness and being overweight. His job requires computer skills, so he spends most of his time in his cubicle, with little socialization on the phone or with co-workers. He’s described breaks and lunch as “torture.” Prior to lunch, he would get revved up with good intentions and then, he said, “I’m like Wile E. Coyote chasing the Roadrunner — I hit the wall.” One time, he got the gumption to attend a meet-up group for shy people, and no one showed. Yet, despite these challenges, he’s determined to be more social. Then, something happened. At our last Zoom therapy meeting, he was more confident and relaxed, like he’d just put on old slippers — smiling and even cracking jokes. For me, it was a kind of optimistic disorientation. At first, I thought that it was the combination of medication, his Wile E. Coyote resolve and hopefully some of the therapy that, like the British Baking Show, had produced a slice of Magic Pie. It wasn’t — it was the pandemic.

Because of “social distancing,” Michael paradoxically experienced being together with people while he was apart. Everyone now shared his life — now he could enter conversations with the knowledge that others also shared the taut, jangled wiring of his interior. It was as if he became an Italian apartment-dweller sheltering in place with his neighbors and singing together with them off their shared community of balconies, everyone listening with hearts joined in the absence of judgement and the voices of hope. Better still, because of the imposed distancing, Michael could now be safely social.

The Zoom Era

And what about therapists — what is this doing to us? Many are working from home. Those of us with children, pets or partners and who don’t have a home office have to find a “quiet space.” Ha! Good luck with that basement, people! Or, if we’re lucky and the landlord isn’t banning entry, we can go into our off-site office space — but that, too, has its own set of Zoomy consequences, not the least of which is “Zoom Fatigue.” By day’s end, sessions can feel like you’re in the front row at a lecture on sofa cushions where the speaker can see you. Just as you start to blissfully nod off, your head suddenly jerks back, and you snort loudly and say something weakly therapeutic like, “really..?” and then wipe the drool onto your sleeve — très embarrassing.

Zooming our client’s home space is not without merit. Back in the day when I was a probation officer in Cabin Creek, West Virginia, and then a social worker doing school evals, and then a research therapist on a project with heroin addicts and their families, I was blessed with being both witness and participant in the amazing diversity of the human condition. You learned to go with the flow and, you swam in the deep end of the family pool — dogs, cats, kids, babies, ferrets, frogs, multiple TV’s, radios blaring, grandparents, people who just showed up whom you didn’t know, dinner on the stove, or a silence that also spoke to you — all this before the age of the Internet. It was so powerful that when I first started my private practice, I would ask families to invite me to dinner and a family session at their home. “Now, we have Zoom — welcome to the shallow end. But we can all still learn to swim.”

You can observe a lot by watching.
Yogi Berra
Peter Lopez, a family therapist on the board of The Minuchin Center for the Family, is a home-based family therapist. On one of his Zoom visits, he wanted to speak to both parents and have an enactment with them that would increase the parent’s executive capacity and demonstrate to themselves and their kids that Mom and Dad were on the same page. In a moment of inspiration spurred by there not being enough headphones for everyone, he asked the parents to “move closer together so you can share…”

Another family therapist, a young woman who works with a diverse population of low-income families and mandated, substance-abusing high-risk teenagers, finds that being “in & not in” someone’s house can diminish her connection and, in some cases, embolden teens to challenge her — like the fifteen year old teenager who greeted her on FaceTime lying in his bed with his shirt off. “Would you do that in my office?!,” she asked, incredulous. “Uh, no, but I’m not in your office….” “Well, when we meet on Facetime, you are in my office!” And then, softer — “So when you put your shirt on we can start, and you can tell me how you’re doing.”

She still delineates the boundaries — for the kids she sees, her office is their safe space. To compensate for the in-person absence, she’s upped the amount of between-session “homework” that she and her clients then share at the next session. Trauma and disconnect are prevalent. A young girl being raised by her grandmother whose mother is absent provided a path in between sessions. Together they came up with an assignment to come to sessions with a weekly playlist of songs that emotionally spoke to the client. The girl picked “How Could You Leave Us?” by NF, which should come with a warning label and tissues — it’s remarkable.
We have to be inter-connected with everyone and everything.
Thich Nhat Hanh

You cannot solve a problem from the same level of consciousness that created it.
Albert Einstein

An informal survey asking therapists to describe their experience of practicing Zoom therapy in the pandemic seems to break into two distinct groups: one, maintaining a kind of Buddhist perspective of acceptance –— that life is suffering and impermanence in which every day is an opportunity to practice mindfully — to another, a bit less accepting — “I fucking hate it!”

A Third Way?

Which begs the question — is there a third way? The short answer is “Yes.” And it’s not without precedent. Einstein’s quote is like learning a brilliant escape trick from a gifted magician. The magic is not what is seen or said but in what he doesn’t say. What he omits is the specificity of consciousness — it does not have to be higher or lower, just different. And we therapists are all about being different. To be effective, we access different aspects of ourselves that then activate different and more adaptive aspects of our clients. It’s what Minuchin described as the “differential use of self.” If we want others to be different, then we have to be different. For systems thinking and for family therapy, in particular, those differences in thinking were already in the works well before the pandemic.

Lynn Hoffman pointed out in Foundations of Family Therapy (1981) that “the advent of the one-way screen, which clinicians and researchers have used since the 1950s to observe live family interviews, was analogous to the discovery of the telescope. Seeing differently made it possible to think differently.” And by circular extension, thinking differently also comes from acting differently.

Up until now, we’ve relied on our in-session felt experience, one-way mirrors and videotaping to guide ourselves as instruments of change. One recursive emotional and visual distinction between the now and the then of the one-way mirror’s transformative introduction, is that families could not see the people behind the glass, nor could the people behind the glass see themselves being seen. Videotaping sessions, however, offered a “third” answer, giving therapists the capacity of “seeing” themselves and the family’s patterns in context. It shined a light on how to experiment with adapting interventions systemically and collaboratively. While inventing Structural Family Therapy, for example, Minuchin, Jay Haley and Braulio Montalvo invited family members behind the mirror. They recognized cultural and class differences between themselves and the “natural healers” from the minority community that they were training to be therapists. Minuchin realized that “in order to join, we needed to change.”

“With Zoom however, there is a binding irony that holds therapists and clients in its’ grasp. It is as if we share front row seats watching a mystery play”. The opening scene’s roiling dense fog and dim lights mask the fullness of detail, so we squint, holding our breath hoping to see what’s really there. We’re doing our parasympathetic best to figure out the plot. It’s the work of it that fatigues us and leaves us wondering if this is as good as it gets.

Therapy is therapy as therapy does, but how we use ourselves in this new environment re-boots an age-old clinical question; what exactly is both necessary and sufficient to produce change? Montalvo called the position from which we work “The possibilistic premise.” Meaning that regardless of the location of the family’s pain, we are still faced with respectfully challenging the system’s homeostatic “stuckness.” We know that we can effect those changes in person. When Zooming, however, it can sometimes feel as if we’re “Major Tom,” floating in space, attempting to weld the hull as we circle the earth.

So, as Bowlby, Susan Johnson, the Gottmans and our own families have shown us, the quality and kind of our earthly and relational attachments are important. While we may feel even more like Russian Dolls, breathlessly stacked within each other’s context and the context of the world writ large, it’s not a question of “if” we adapt and attach in different ways, it’s more a matter of “How?” Perhaps as Theodore Reik suggested, we should listen with greater clarity, not just with a “Third Ear,” but now with ear buds. We are finding ways to compensate for what’s lost with diminished sight and the absence of physical presence. Our adaptive make-up is yielding results. However because we are inherently empaths, we feel the absence of presence. But we shouldn’t feel bad entirely. Rumi’s poem, “Love Dogs,” reminds that “the howling necessity” implores us to “cry out in your weakness,” such that “the grief you cry out from, draws you toward union.”
It’s the end of the world as we know it, and I feel fine.
R.E.M.

Postscript from the Bunker

After not seeing our granddaughters at our house for eleven weeks, my wife and I share a grandparental Folie à Deux — an ache like an old injury that we’d come to accept, now reawakened with every primitively crayoned coloring book that hung on our walls like an in-home Children’s Louvre. As grandparents of a certain age, now when my wife and I see all their stuffed animals in a pile, we silently share the Buddhist themes of impermanence and suffering. It feels like a Christmas Story staging of Toy Story — our precious time together is ghosted in front of us as a reminder to our mortal selves that “this is it.” This perfect time of their lives, full of wonder and imagination, is just another pandemic curtain closing on the “Duck Duck Goose” show. Now our own mortality is awaiting, as quiet mourners do when “joining” family and friends on a Zoom funeral.
Alone together.
Dave Mason

Then there’s this — amidst all the noise, people find themselves and others. I see a recovering alcoholic/substance abuser in his thirties. He’s been in recovery for seven years. He has a great sponsor and a solid home group. As the pandemic continued, he began to miss the in-person connection with his group and his sponsor. So last week, with the intent of doing “Step work,” he and his sponsor sat safely apart on his sponsor’s back porch. As night began to fall, he said that without any cues, they both simultaneously became silent and quietly surveyed the backyard as darkness fell. He said it was one of the best conversations that he’d ever had.

Like the scene from Little Miss Sunshine, when on their way to the “Little Miss Sunshine” contest, Dwayne flips out after finding out that his color blindness has just destroyed his dream of joining the Air Force, getting away from the “fucking losers” that constitute his family and having a life of his own. He’s profanely inconsolable. His mother says, “I don’t know what to do!” Then his stepfather says to Olive, “Olive, do you want to try talking to him?” Without a word or hesitation, Olive gingerly makes her way down the embankment, ignoring the dust scuffing up her red cowboy boots, and squats down next to her big brother. She puts her arm around Dwayne, leaning her head onto his shoulder. She doesn’t say a word. They both sit together as one in the silence. Quietly, as if whispering a confession, Dwayne says, “O.K., I’ll go.” He then helps Olive up the hill and says to his family, “I apologize for the things that I said, I didn’t mean them.” They load in the van and continue on.

“Off in the distance is a billboard, the message faded but visible, “United We Stand.” We can hope”.

Treating the Somatic Sequelae of Moral Injury

Moral Injury

I recently read a terrific Psychotherapy.net article about moral injury entitled “Beyond Resilience: Addressing Moral Distress During the COVID-19 Pandemic,” and it resonated with me in a way few articles have lately. It was an interoceptive resonance that was simultaneously cognitive, emotional, visceral, kinesthetic and proprioceptive. Some of these words are quite new to my vocabulary, as I am a clinical psychologist trained in the depth psychology traditions of classic and modern psychoanalytic thought — Gestalt therapy and Jungian analysis. But more recently, I was trained in a 3-year program of trauma resolution developed by Peter Levine called Somatic Experiencing, and I began to develop some powerful new perspectives on the human condition that, in this piece, I would like to apply to the understanding of moral injury.

Moral injury is a term coined by Jonathan Shay¹ that describes a traumatic act of omission or commission that crosses a personal boundary of conscience. Shay, a psychiatrist, developed the concept of moral injury through his long and meaningful work with Vietnam veterans and other combat veterans at the Department of Veteran Affairs. The primary feelings of moral injury are shame, dishonor and ignominy. Frequently cited examples of how moral injury can occur include military personnel electing to follow an illegal or immoral order, law enforcement officers engaging in the use of deadly force, people participating in state-ordered executions, doctors and nurses involved in end-of-life decisions or with a decision to save one?s own life while another?s is lost.

Shay?s writings and perspectives are compelling and contribute immensely to broadening our understanding of trauma. His conceptions have developed almost exclusively from his work with adults, but the psychological literature on child development is replete with evidence that conscience and the “moral self” develop at a very early age, primarily from the internalization of parental values and the quality of the parent-child relationship. Studies have shown that infants as young as 3 months can show a preference for shapes that behave “prosocially” to ones that behave “antisocially.”

Two distinct dimensions of conscience have been identified: a) one relating to the emotional capacity to experience guilt and to be empathic to others and b) one relating to rule-oriented compliance to authority and authority figures. The child?s sense of themself as a moral being — with feelings of pride, guilt, shame, and embarrassment — is believed to be clearly developing by the age of 5. Findings like these from developmental psychology become especially important when considering the impact that incidents of childhood trauma can have on the delicately budding moral self. For example, research has shown that Adverse Childhood Experiences (ACEs) are predictive of moral injury in adulthood. Furthermore, survivors of childhood abuse may seek out positions in the military, law enforcement and other danger-filled professions in order to escape the perpetrators of their abuse, making them more likely to expose themselves to life-threatening situations and consequentially to exacerbation of their original trauma.

“The spiritual, emotional, or physical scarring of a child wounds their conscience as well and is deeply damaging”. Endemic to these woundings are important somatic sequelae that bind the guilt- and shame-filled experiences, making them long-lasting and difficult to undo later in life. It is my proposition that a somatic examination of these sequelae can enhance our understanding of moral injury, how to ameliorate it and how to help resolve it. After providing a brief overview of a somatic approach to healing trauma, I would like to discuss a case that I hope will bring to life the application of somatic psychotherapy in resolving the wounds of shame and injury to the moral self.

A Somatic Approach

For years, somatic practitioners like Peter Levine², Pat Ogden and Bessel van der Kolk³ have appreciated that the wounds of trauma do not linger simply in the form of cognition or within the limbic system, but are also stored in the body in muscular, skeletal and visceral forms and structures — stored in what is commonly known as “muscle-memories.” And while there has been a great deal of research supporting the perspective that trauma takes a cognitive-emotional form and can be resolved through a process of exposure and catharsis, the conceptualization of how human beings retain and reenact past trauma took an evolutionary leap forward with the development from neuroscience of Stephen Porges? polyvagal theory?.

Up to this point, we had believed that the autonomic nervous system had two functions operating in two branches: the sympathetic (energizing) branch and the parasympathetic (calming) branch. Polyvagal theory states that there are actually two branches to the parasympathetic nervous system that are activated during the threat response that developed in evolutionary sequence. The most primitively formed of these parasympathetic branches defends the organism by simply shutting down, immobilizing and conserving its energy to survive — death feigning, “playing possum,” thanatosis, or “freezing.” Co-developing in early vertebrates and reptiles was the capacity for the fight/flight response — defensive responses activated by the sympathetic nervous system. Finally, the “social engagement system” developed, through which mammals became capable of identifying areas of danger and safety and communicating this information about what was safe and what was unsafe to others. This second branch of the parasympathetic system gave mammals an additional way of managing their threat response. What was revolutionary about Porges?s work was that it identified two distinct anatomical structures of the vagus nerve corresponding to each of these parasympathetic functions. What was previously thought of as a single parasympathetic system was actually two separate structures and functions — each of which plays their own essential role in the management of threat.

“Whenever we are threatened in any way, our body goes through a rapid sequence of automatic responses that are hard-wired into our nervous system”: a) movement stops, b) we orient ourselves to the environment and begin scanning it, c) we evaluate whether it?s safe or dangerous, d) we begin to initiate protective responses, if needed, like flight, fight, freeze, or reaching out to others for help, and e) when the danger has passed, the arousal dissipates and we naturally discharge our excessive energy and begin to settle. Based on millions of years of evolution, the human body knows how to do this automatically. This defense cascade — arousal, intentional motionlessness, flight, fight, tonic or collapsed immobility (freeze), and then rest — corresponds to unique neural patterns in the amygdala, hypothalamus, periaqueductal gray, ventral and dorsal medulla, and spinal cord.

When it comes to everyday experiences, we have long known that they are stored in two ways: in explicit memory and in implicit memory. Explicit memory stores the general knowledge of facts, ideas, and concepts (semantic memories), and it stores the memories of event locations, times, and sensory images that can be explicitly stated (episodic memories). Implicit memory stores things like how to ride a bike, use a hammer, walk, or button our shirt — what are called procedural memories. Explicit memories are available for conscious recollection; implicit memories are not, and it is in these implicit procedural memories where trauma is stored. With experiences that feel life threatening, we can become stuck somewhere in the defense cascade and procedurally fail to complete it. Implicit memory is where the memories associated with these incompletions are stored, and they are out of our conscious awareness. By attending to the somatic sequelae of a traumatic event, a client is able to gently release the somatic constriction and associated emotion-laden reminders of the experience by completing uncompleted defensive action sequences.

“While somatic trauma practitioners may vary in the particular categories, they all typically encourage their clients to notice their own bodily experience” — what?s called interoceptive awareness — they all try to attend to a derivative of the following somatic aspects of humanness:

a) sensations coming from inside the body (kinesthetic awareness of muscle tension, movement impulses, bracing, involuntary sensations like heart rate and respiration, and awareness of posture, balance and other proprioceptive processes)

b) inner images (memories, dreams, symbols, and input from the five primary senses)

c) behavioral movements (facial gestures, rocking, emotional expressions, postural shifts, yawning, tearing, swallowing, trembling, shifts in breathing pattern and stillness)

d) emotions (including those expressed and unexpressed by the client and those sensed by the therapist)

e) meaning-making (beliefs, judgments, thoughts, analyses, and interpretations)

To illustrate some examples of the interoceptive awareness integral to somatic trauma therapy, I would like to describe some of my somatic reactions while reading the essay “Beyond Resilience” mentioned at the outset of this essay. As I began reading, I quickly noticed a heaviness developing in my chest and a feeling that my face and shoulders were opening. An image of a butte or plateau came to mind, where I was imagining a new level of understanding, and the thought came to me, "What a fascinating line of thinking about something I have been familiar with for years but never really thought about in this very succinct way." I found myself leaning into the computer screen, my back arching backwards, and I noticed feelings of excitement emerging from within me, especially in my cheeks and jaw, where I felt a subtle tingling sensation. I began to feel grateful to the authors and to Psychotherapy.net for publishing their piece. I could also feel little micro-movements, movement impulses really, in my arms and hands, which were anticipatory responses later manifesting when I wrote Victor Yalom to tell him how much the article deepened my understanding of this very important aspect of trauma. As I noticed the richness of my own internal life, a memory came to mind. It was of Jessie.

Jessie

Jessie was 38 and had been raised by a family in the Ku Klux Klan. He was the oldest of three children and had been conscripted to parent his younger siblings in his parents? frequent absence. He also was a survivor of severe childhood physical abuse, which he had been indoctrinated to believe was his fault. Somehow he survived and, in his teens, managed to escape the family clutches, learning a specialized trade in healthcare and, remarkably, developing and maintaining, by the time he came to me, a healthy marital relationship of some 18 years.

When Jessie first came to my office, you could feel the frozenness in his gait. As he told his story, there was a stiffness in his posture and there were very few facial movements, but I could see, almost imperceptibly, the muscles in his lower legs flexing and tightening with a kind of rhythmic regularity. His authenticity about the life he had lived was both touching and tragic. As I took comfort in developing my bond with this man, I could feel my own visceral reaction to his story, which elicited my empathic responses while simultaneously interfering with my ability to do so. My own humanness was on full display.

Despite all that he had been through, Jessie was remarkably adept at learning how to reflect on his own somatic experience. While a client?s narrative themes are essential to track, a greater emphasis in somatic trauma work is placed on the story that the body tells. Two fundamental principles guided my somatic work with him: a) to focus first on what traumatic material was most available and accessible and b) to titrate and process only small changes in arousal level before proceeding to deeper levels of emotion. This is one of the biggest distinctions between somatic approaches to trauma work and exposure therapy. Somatic psychotherapy pays meticulous attention to taking small but manageable steps in order to avoid excessive cathartic releases that, while seemingly helpful, can themselves be retraumatizing. The goal of somatic trauma work is to assist the client in learning how to reregulate their own nervous system in the context of their traumatic memories.

Like all other psychotherapeutic approaches, somatic psychotherapy does not progress linearly, and there were ups and downs in my work with Jessie. At one point, though, we began to deal directly with more of the core of his moral injury, which for Jessie was two-layered: a) the stubborn belief that because he did not fight back against his father?s physical abuse, he was a living betrayal of what it meant to be a man and b) his belief that he had betrayed his younger siblings by failing to protect them from their abusers. As a society, as a culture, and even cross-culturally, we tend to shame others who don?t fight back, who cry for help, or who run away. We are expected to fight our perpetrators (or at least flee from them) but never cower, collapse, or freeze. This is consistent with Porges? notion that survivors are shamed and blamed because they didn?t mobilize, when in actuality, their bodies were involuntarily incapable of movement.

When we have transgressed, episodic shame is a healthy response. Awareness of our shame motivates us to apologize, to acknowledge our wrongdoing and to repair the injury we may have inflicted on another. Likewise, when we witness someone doing something harmful to another, we call it out. We inform them of their wrongdoing. Their momentary shame is healthy because it encourages peaceful cooperation and fosters a sense of social fairness. But when we call out someone?s wrongdoing, it is imperative that we also exercise our responsibility to repair their momentary shame by honoring and reinforcing their human dignity—to communicate to them that they are much more than the identified transgression. For example, when we interrupt a child from intentionally hurting their sibling, we are guiding them about what is acceptable in a family and in a society. But we must also commit ourselves to repair their shame by letting them know we continue to love and respect them. It?s chronic shame — the kind of shame we stay stuck in and can?t shake — that?s not healthy. Chronic shame demeans, degrades and obliterates human dignity — it kills the spirit. “Many clients who have been chronically shamed carry these wounds with them…and this was true for Jessie”.

My therapy with Jessie progressed, and in a particularly important session I noticed he began it with his eyes looking downward, his head lowered, his back curved forward and his breathing shallow. This kind of kinesthetic and postural presentation is typical of the shame-based, collapsed immobility (freeze) characteristic of moral injury. I asked Jessie if he noticed that his gaze was averted, which he acknowledged, so I asked him if he could become curious about it and see what might happen next. At first, he was out of touch with what he was introceptively trying to observe, until he said, “It?s kinda comfortable to look down … and not be judged for it.”

I asked Jessie how it might be for him if we were to just sit with and notice the comfort together. As we did, his breathing became fuller, which we both acknowledged. When addressing such potentially powerful traumatic states — which are being expressed somatically and almost certainly out of the awareness of the client — it?s so important to help them first establish a strong-enough connection with their own inner resources — what one of my Somatic Experiencing teachers described as “islands of safety.” Pausing on these soft places to rest and to moderate and titrate traumatic pain is essential to anchor and center a client and to stay off, for the moment, the rush of feeling overwhelmed that is almost certainly waiting in the wings.

I then asked Jessie if he noticed his downturned posture and invited him to take his mind?s eye and go into his curved back and see what he noticed. After a time, he said, “It feels dark … I know this feeling, but I can?t name it … I don?t like it.” Because traumatic emotions are stored in implicit memory and not readily accessible to awareness, they often cannot be identified with semantic labels like anger, sadness or shame. As I mentioned earlier, emotions are only one of the critical memory elements of trauma. Equally important to somatic trauma work is accessing the procedural memories themselves — those kinesthetic, proprioceptive and neuroceptive containers of trauma. I sensed Jessie was adequately tolerating his discomfort, but I asked him anyway to be sure, which he confirmed. I then suggested a little experiment to see what might happen if he were to curve his back downward a little further, but only just a very small amount. As he did so, a memory emerged of himself kneeling, pleading with his father not to beat him as his father yelled, “You?re a pussy! Quit your cowering! Take it like a man!”

As he recalled his humiliation, Jessie became aware of greater tension in his back. I asked him, “If your back could move in any way it wanted, what might it want to do right now?” When he said he didn?t know, I invited him to become curious about what it might be like if he were to very slightly lower his head even further. As he did so, his hand became tremulous as he said, “He hurt me so badly!” I wondered if I might have been pushing him past his window of tolerance, so in order to lower his activation level, I then empathized with his pain. This is a good example of an important choice-point in psychotherapy, and in somatic work in particular — that is, I made the decision to go a little deeper into what Peter Levine calls the “trauma vortex.” This is reliably going to raise the client?s level of arousal and can be quite helpful, but a) only when it?s done slowly and in small steps and b) only when the client is ready and able to contain the added arousal. To gauge the appropriateness of this kind of intervention, the clinician must rely on their observations of their client?s somatic markers and the clinician?s own felt sense.

I asked Jessie to consider what it might be like to raise up his head and back a bit. Doing this calmed his tremble, more color returned to his face, and his breath became more regular as he stated clearly and with some conviction, “I wish I would have stood up to him.” “I asked him what it felt like to raise his head and back, and he said that it felt “freeing” and that he “felt taller.”” We took the time for his nervous system to reregulate to what he had just experienced, and we just sat with his calm sense of freedom and taller-ness for the rest of the session. This was a big part of Jessie?s moral injury — the notion that he had abandoned being true to himself by not confronting his father and not fighting the abuse he was forced to endure. For years, he had worn his valueless humiliation as a scarlet letter of his own worthlessness, until he returned to an essential element of his trauma that was yet to be completed — physically embodying the posture of standing up for himself.

As my sessions with Jessie proceeded, he became better able to honor and stand up for his own moral beliefs of fairness and respect. He also became more comfortable with articulating his belief that what his father had perpetrated against him and his siblings was wrong, while moderating his nervous system activation and later feeling the calm and peaceful presence of embodying his budding moral convictions.

* * *

Everything in the universe oscillates — the tides come in and they go out, day turns into night and into day again, the seasons change, the breath goes in and the breath goes out. This is the natural way of things. With trauma though, that pendulation — the natural flow between physiological polarities — gets shunted and needs to be repaired. With Jessie, there was much work that followed, but a key to his recovery was embedded in his newly acquired ability to regulate his arousal and return to a safe-enough place so he could repair and repair again what he had been forced to internalize.

References

Shay, J. (2011). Casualties. Daedalus, 140, 179-188.

Shay, J. (2014). Moral responsibility. Psychoanalytic Psychology, 31, 182–191.

(2) Levine, P. (2015 June 10). Peter A Levine, PhD on Shame – Interview by Caryn Scotto D?Luzia [Video]. YouTube.

(3) Van der Kolk, B. A. (2014). The body keeps the score: Brain, mind, and body in the healing of trauma. New York: Viking.

(4) Porges, S. W. (2001). The polyvagal theory: phylogenetic substrates of a social nervous system. International Journal of Psychophysiology, 42, 123-146 

Fellow Travelers During the Coronavirus Pandemic

My father Irvin Yalom used the term “fellow traveler” to describe an existential take on the therapist–client or doctor–patient relationship. Inherent in this is the idea that we are all in the same existential soup together, including the fact that we are all mortal beings, and struggle with the same fears and anxieties. Yes, we as therapists have certain skills to help our clients navigate the vicissitudes of life—but we ourselves are in no way immune to them! We struggle along with our clients, dealing with family traumas, relationship breakups, financial stress, and a quest for meaning.

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The history of our profession, starting with Freud—a neurologist by training—in Victorian Vienna, has contributed to therapists being separated from our clients. This is true whether we consciously adapt the psychoanalytic blank slate model, or the various iterations which have filtered down into other approaches with codewords like “boundaries.” These constructs can be helpful—in moderation—but tend to separate us from our patients, and make us the “experts,” as if we are somehow above the fray.

One thing this pandemic makes clear is that therapists do not live in a privileged world. We are in the exact same situation as our clients: fearful for ourselves, our loved ones, and the world at large. We are worried about our health, and our financial security, and are rocked by the unchartered waters we are collectively sailing through. We don’t know what tomorrow or the next day will bring, and this uncertainty is extremely unsettling.

If indeed we are fellow travelers, then some will ask: “How can we help our clients if we are struggling with the same things they are?” This is a serious question, and a good one—but it assumes that we must somehow have overcome our issues or those inherent to the human condition in order to be of help. Somehow this hearkens back to this idea in psychoanalysis of the “fully analyzed patient” or other counterparts found in religious or self-help systems where someone achieves enlightenment, fully resolves their conflicts, or some other such silliness.

Yes, there are some folks who seem to have a good perspective on things, usually emanate kindness and ease, and generally seem to navigate life with equanimity. And there are others who seem to bathe in a state of perpetual psychological torment. But life is fluid, and no one is fully immune. Take a happily married, seemingly secure individual, have their spouse fall sick or die, have their economic security or physical security torn apart by a virus or a war or a revolution, and see how he or she fares. Most will not do so well.

But I digress. Getting back to the idea of fellow travelers…there is nothing like a pandemic to put us on equal footing with our clients! To even pretend otherwise, to not acknowledge to our clients that we are living on the same planet, that we are going through this epic crisis along with them, seems to me entirely disingenuous.

Simply put, we as therapists are not superhumans. The empirically validated truism that it is the relationship that heals still applies. And the relationship must be a genuine one, which I daresay isn’t possible with superhumans. We can’t and don’t want to be above the fray entirely—but when we are in our consulting rooms (or on our screens) with our clients, we must strive to be above the fray enough, for those 50 minutes or so, that we can put our worries aside and attend to our clients’ needs. We don’t even have to do this perfectly—we just have to do the best we can—to turn a phrase from Winnicot, we have to be a good enough therapist.

The basic principles apply: we are there to help our clients. Decisions about self-disclosure as always should be informed by what will best serve our clients. In general, it would seem that acknowledging that our lives are disrupted, that we are concerned, fearful or anxious about this pandemic is probably therapeutic, in the sense that it will normalize our clients’ experiences. For those that are quite isolated during this time, it adds to their sense of “we are all in this together.” Therapists often fear that self-disclosure may lead clients to wanting to inquire more and more about us, but that is rarely the case, as they are there to deal with their own anxieties. They just want to know that we are real. But should they want to shift the focus to ourselves, again we should keep the mindset of what is most helpful to them, and as always, attend to the process, not the content of their inquiries.

For example, you might say “I am appreciative that you are asking about how I’m doing; that shows the reservoir of empathy that you have, which is one of your great qualities. I’m getting by as best as I can, but it’s really frightening what is happening to the world.” And then see how they respond to what you say, and follow up with something like “How is it to be with me, and feel concerned about me? What reactions did you have to my response?” Or “I’m in a bit of a shock. I never imagined I’d live through something like this. And frankly, my work with clients like you is one thing that keeps me somewhat grounded; it helps me to know there’s something I can do to be of help.” And then again, wait, see how they respond to that, or ask them how your statement impacts them.

This is just one short example; this exchange would obviously vary widely among clients and therapists, depending on so many factors, including the therapeutic relationship, and the realities at the moment (Has the client lost her job? Does she know people who are sick, dead or dying from COVID-19?) And of course it’s not just one exchange; it might be a much longer conversation, or something the two of you return to as this crisis evolves.

We are fellow travelers. And we’ve chosen on this journey to be healers. Not witch doctors, not magicians, but psychotherapists, attending to our clients’ psyches. Clients may wish or even long for us to be the stabilizing force and voice of equanimity during these times of terror. And we certainly wish that for ourselves as well. Let it be an aspirational goal, but let us have self-compassion if we are all too human.