By Ruth Subrin, M.A., MFT-AT

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I work part time in a Geri-Psychiatric ward where my title is Recreational Therapist. What that means is that when elders are committed to this hospital ward, usually involuntarily, anywhere from 72 hours to one month they are termed “gravely disabled and in dire harm to themselves and/or others”. Along with individuals that are in a psychotic phase of their schizophrenia and those suffering from bipolar episodes, a large percentage of those admitted to our facility have dementia. When the dementia patients are admitted to the facility, they usually arrive in a stupor of confusion. The confusion is often exasperated because they have not been eating or have been unable to sleep for days. It is tragic to see elders who I imagine once had interesting lives be reduced to corpses that society does not have the capacity to handle, heal, or fully understand.

The procedure after they have been admitted to our facility is that psychiatrists assess their disabilities and prescribe medications that help to calm and re-orient them. While they are adjusting to medication, they often feel nauseous, dizzy, and/or confused. Many sleep for a few days to regain some equilibrium. Also disorienting is that their senses are impaired. Few arrive with their glasses and thus can’t see very well, and many have hearing loss and have lost their hearing aids in the transition. They are frail; a majority of them are in wheelchairs or can only move with the help of walkers. Read the rest of this entry

By Kalila Borghini, LCSW and Ordained Yoruba Priest, Spirituality Topic Expert Contributor

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Most cultures and religions perform rituals honoring their dead both when the person has just died and in subsequent acts of veneration. It is the latter that I wish to focus on in this article and to connect these rituals to the notion of “legacy”. For our purposes the word legacy is defined as something handed down from an ancestor or from the past.

Rituals honoring the dead post burial/cremation that come to mind include for example:

• Jewish people erecting a headstone at the gravesite approximately one year after the burial, the lighting of a candle on the anniversary of the death and the placing of stones at the gravesite;

• Catholics requesting a Mass in the name of the dead and place flowers on the gravesite;

• Buddhists and practitioners of other Eastern religious and spiritual traditions erecting altars to their ancestors which they visit regularly (in some cases daily) to consult with the ancestral spirit; Read the rest of this entry

A GoodTherapy.org Featured Column written by John Rhead, Ph.D.

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The song from which I borrowed my title continues: “The one you shouldn’t hurt at all.” Yet it does indeed seem to be nearly universal that we hurt, and are hurt by, those with whom we believe we are “in love.”

When we are on the receiving end of the hurt we usually try to understand it in one of four ways: (1) My partner doesn’t understand enough about my sensitive spots, and if I can just get him or her to understand where I am vulnerable then he or she will be more careful not to poke me in those spots. (2) My partner is unconsciously angry at me for some reason, perhaps my gender, and is acting out that anger in a hostile way. (3) My partner has some conscious anger at me for some way he or she feels I have been the cause of his or her pain and I need to either (a) explain that he or she took my words the wrong way and therefore should not feel hurt, or (b) acknowledge the way I have caused him or her pain and promise to refrain from doing it again. (4) I am just being completely paranoid and misinterpreting my partner’s loving behavior as something hurtful. Read the rest of this entry

By Beth S. Patterson, MA, LPC, Grief & Loss Topic Expert Contributor

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Grief theorists, in keeping with Western culture’s emphasis on autonomy and individuation as signposts of psychological health, have long held that disengaging from the deceased is necessary for the successful resolution of grief (Marwit & Klass, 1995). For example, according to the psychoanalytic view of Freud (1917), grief work entails decathecting, or detaching libidinal energy from the deceased. Furthermore, the attachment theory of Bowlby (1969) posits that the bereaved individual attempts to maintain a bond to the deceased until he or she realizes the impossibility of doing so, and eventually “lets go” of his or her relationship to the deceased. Read the rest of this entry

By Kalila Borghini, LCSW and Ordained Yoruba Priest, Spirituality Topic Expert Contributor

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What better place to begin my tenure as a Topic Expert on Spirituality than with the Ancestors. By “ancestors” I mean those in our bloodline who have passed on. And so I open this article with the Yoruba saying “maferefun egun” which means “I give praise to the Ancestors.” Indeed, none of us would be here without them. And whether we know much about them or even liked most of those that we did know is less important than our acknowledgement of their role in our lives. Read the rest of this entry

A GoodTherapy.org News Update

While there is no “typical” psychotherapy patient or lifestyle that automatically suggests a need for psychotherapy, there are certainly some fields of work and walks of life which, being subject to especially high or enduring levels of stress, commonly benefit from a positive counselor relationship. One such profession is that of the clergy. While often seen as a stigma, the ability of clergy members to approach and seek growth from psychotherapists is an emerging trend that highlights a growing global appreciation for the potential and power of psychotherapy.

Many ministers and leaders of faith-based communities experience large amounts of stress due to their administrative duties, as well as the pressures of serving as a very public and scrutinizable figure. Long hours and a sense of great responsibility combined with a tendency to work around a fair amount of human suffering — whether as part of a hospital visitation program or simply accepting prayer requests or visits from troubled congregants — add to the psychological load endured by such people. Read the rest of this entry

© Copyright 2009 by http://www.GoodTherapy.org Therapist Austin Bureau - All Rights Reserved.

by Jeanine Austin, Ph.D.

My dad is an easy going and open minded man. It is funny for me to contemplate that he has a daughter with my temperament. I can see his face looking down at me as a young girl, perplexed by his daughter’s inability to let anything go, even when it clearly didn’t serve me to do so. As a child I could easily be described as intransigent, perfectionistic and stubborn. Unfortunately, many of these qualities followed me into adulthood. Looking back, I can see how my own tenacity caused me many troubles. I just couldn’t seem to get out of my own way.

I now understand why I was so rigid with my desire to control my life. My hard driving ways were nearly constantly positively reinforced by everything and everyone around me. If I worked hard enough I saw that I could achieve nearly anything I wished for in my little world. Whether it was making the cheerleading squad, getting straight A’s or having the attentions of the most desirable boys in school, I saw that striving would pay dividends. The problem was that relying on my own energies and overdriving everything in my life was exhausting. By my teenage years I had burned myself out. In addition, I couldn’t help but notice the things I pursued and attained weren’t offering me much satisfaction. I knew there had to be another way. Read the rest of this entry

By Reverend Doctor Silvia R. Behrend

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So many of us understand counseling to be an art, a marriage of knowledge and a certain ability to use that knowledge elegantly, incorporating intuition and spirituality. In my experience as a minister offering counseling and as a chaplain in a hospital, I have found that there is another dimension to the “art” of counseling: the intentional creative process coupled with the understandings of self-psychology provide a transformational template that has love and compassion at its center.

In my work as a minister and as a counselor in private practice, I make no distinction between the words soul and self. I use them interchangeably; either word connotes the “essence” of the human being. The work of the self or soul is to become whole, being born and being human already means that the essential ‘isness’ is compromised simply by being in the world.

I have found that one way to help the soul reach toward wholeness is to engage it on the slant. That is: rather that directly confront the ‘issues’, ‘wounds’ and ‘trauma’ experienced by the soul, the cut-off elements of the soul can be enticed into integration. This is possible through the use of the arts. In my particular experience, I have used the art of stone carving to illustrate that the soul can emerge from hiding in a loving, compassionate and non-pathological manner.

My work in this area has been formed by the understandings of self-psychology and my own experience in creating art as well as facilitating that process for others. I would like to articulate a simplified version of the theory of Self-psychology Then, using my student’s own experience, I will demonstrate how engaging in creating art, in this case, stone carvings, allowed them to see themselves differently and integrate the cut-off parts of themselves with love and compassion. Read the rest of this entry

A GoodTherapy.org Featured Column written by John Rhead, Ph.D.

Click here to contact John and/or see his GoodTherapy.org Profile

Welcome to this column. I hope it will be interesting and valuable to those who read it, and to me as I write it.

Why “integrating” psychotherapy and spirituality? This question seems silly to many people for one of two reasons. Some would say it is silly because the two must necessarily be kept separate, like church and state. Others would say it is silly because they are inherently intertwined and don’t require any effort on our part to be integrated.

I am inclined toward the view that the two are inherently intertwined, but believe that they have been artificially separated by psychology, the discipline that most clearly undergirds most of what we practice in psychotherapy, in its zeal to be scientific. Freud’s disdain for religion didn’t help either. Of course there have always been those, like Carl Jung, who have kept alive the perspective that psychology and psychotherapy have an intrinsic relationship to spirituality. However, this perspective has only moved toward widespread acceptance among psychotherapists in the last few decades, thanks in part to the Journal of Humanistic Psychology, and the Journal of Transpersonal Psychology. Such acceptance in mainstream psychology, as reflected in the American Psychological Association, has only been noticeable in the last few years.

So this column will seek to midwife the rebirthing of the awareness of the inherent interconnectedness between psychotherapy and spirituality. Our attitude will be one of seeking to support a process that is already taking place quite naturally, rather than trying to force or create something new.

We will assume that psychotherapy does more than correct psychopathologies of individuals. We will regard psychotherapy as something that facilitates the client’s emotional and spiritual growth, and will assume that such growth in the client will in some way reverberate positively in the culture in which he or she is embedded. Hopefully this column can facilitate our own emotional and spiritual growth, thereby making us more effective in doing the same for our clients and our species.

Stay tuned.

©Copyright 2007 John Rhead, Ph.D. All Rights Reserved. Permission to publish granted to GoodTherapy.org. The following article was solely written and edited by the author named above. The views and opinions expressed are not necessarily shared by GoodTherapy.org. Questions or concerns about the following article can be directed to the author or posted as a comment to this blog entry. Click here to contact John and/or see his GoodTherapy.org Profile

Written by Tracy Becker, LPC

“Everyone speaks on it, yet who has known it?” ~Suzanne Curchod Necker (1739-1794)

When I first thought of writing about bliss, I thought no problem, this is easy enough. Yet the more I thought about bliss the more doubt I developed. Sure I’ve had, what I call, blissful moments and experiences, yet what do I really know about BLISS? Thus began the past several months’ adventure of asking others what their thoughts and experiences are with bliss.

Bliss has been described to me as times when we are able to be present in the moment, a feeling of resting in a Big Aaaahhh, a heart filled full and overflowing with love for another, being awed by the beauty and tranquility of nature, and an overall sense of wellbeing. Everyone I spoke to felt that bliss is not lasting. One can experience bliss in moments like when you fall into your bed, with fresh clean sheets, after a long and fulfilling day. Others have experienced bliss that last hours and at times days. For example, an evening spent in love and laughter with trusted friends, or while on a spiritual retreat where your body, mind and spirit are constantly being nurtured and renewed. My friend Wendy says that bliss exists anytime she remembers to connect with it. While Mangala, being raised in the Buddhist country of Sri Lanka, says that bliss is everywhere all the time, one just needs a conscious moment to find it. Some believe that bliss is fleeting because we as humans couldn’t comprehend a constant state of bliss. While others say blissful experiences are more meaningful because they are short lived, i.e., without darkness one can not appreciate the light. Yet overall people shared that bliss is a feeling of being connected: connected in a spiritual sense (to God, Spirit, Self and nature); connected to loved ones (including our pets); and the connection parents feel toward their children are all ways we tap into bliss… Read the rest of this entry