Tuesday, August 12, 2014

Change vs. Persistence

     What is the correct methodology behind psychotherapy?  Namely, should clients be encouraged to change or to persist in their behavior?  Both points have their advantages and disadvantages.  Also:  what is the metric through which the two sides are measured?  Health (whatever that means)?  Decreased distress after the treatment?  Increased feelings of "at-oneness"?  Are both points correct but should be used for different populations?  Why is it at all relevant or important to current discourse?
     Change is a scary thing.  The familiar has a certain amount of safety.  Safety, as any introductory course in psychology would note, is one of the core needs of humans, after basic physiological requirements.  When the familiar is disrupted, as it most likely will be in vigorous therapy, one feels as if the bottom has been dropped out them.  Skills must be re-learned, relationships re-crafted.  All other non-physical needs (again referring back to Maslow) are secondary, meaning that such things as love and family, education, or exercise are obscured by the re-prioritization that occurs when a change is made.
     The argument can be made (and should be made) that any change that a client incurs is of their own making.  A client must accept change.  I think that the subject of conscious and sub- or un-conscious comes into play here.  A client, after having been force-fed a treatment, even a necessary one by a practitioner, might deny it consciously, but their subconscious may be have soaking in the teaching, allowing the chain reaction to start whereas the client's front mind is not yet willing to grasp it.  
     A change has the ability to bring a client to a more beneficial place.  A change in behavior may allow the client to attract less unwanted attention to him/herself when on an outing.  Such slight behavioral changes could be both positive and relatively simple to implement.  Changes in thoughts and feelings are much more difficult to access and implement because the operate at the core of our being.  When it comes down to it, we are walking bundles of thoughts and feelings, spewing out behaviors.  
     Changes can also be hazardous to our health.  When change occurs too quickly and dramatically, it is foreseeable and understandable that these individuals with an especially weak grounding or constitution might turn to self-harm or inhibitors as a way to cope.  We experience unwillingness to change from clients in the form of words and actions in the office.  We can lose points with our clients by forcing change that they are not ready for or by promoting too much change to the thirsty client that they cannot handle.
     Persistence is something else entirely.  I see persistence occurring in two ways:  First, persistence may occur through lack of encouragement to change.  In effect, this position emphasizes only the strengths that a client owns, while not looking at the deficits in the client's character.  I think that a client might also go along the path of persistence by choosing to change the world instead of themselves.  This is a difficult course of action, but that which is frequently taken by many organizations vying for the inclusion of certain non-behavioral, biologically-based mental disorders (autism, intellectual disability, lefthandedness (heh)).
     We must ask ourselves if persistence is enough.  Change shows that a client has learned a new way of thinking/feeling/behaving through an observable alteration.  Persistence is the opposite.  At best, a client would learn more about themselves and endeavor to piss of others as little as possible.  The gold standard for results in psychotherapy is change.  The metric is change.  Persistence has a lot to live up to.
     I think that persistence could be seen by many people as "persistence of intrinsic directive" versus an extrinsic imperative set onto the client.  The latter here is change.  Of course, in this interpretation, persistence takes on the identity of more fundamental humanism while change adopts the mantras similar to structured psychoeducational methods.
     In general, I think that it is difficult to advocate for a persistence model of psychotherapy when compared to a change model.  In this circumstance, I must add that I am specifically referring to behavioral issues, not biological ones.  Society needs to learn to work with these people, not against them.  I do wonder if there is any middle ground between the two.  To a pretty high degree, I think that the Wellness Model fits the bill nicely.
     I think that two main methods of persistence are normalizing and universality - both cooling techniques.  Normalizing is the act of telling a client that their actions/behaviors/thoughts/feelings are normal and representative of their bracket.  Universality is more helping the client understand that others have behaved/suffered as the client has behaved/suffered and have walked away from it.  While these two techniques are viable and useful, they are not unto themselves total means of therapy.
     One thing that goes along with change that might incur the most resentment is the tendency for either side of the relationship to want to "fix" the other.  Here, an additional point about change must be written.  Change must come intrinsically.  The therapist can only do so much; more is over-working of and over-functioning for the client.  This is not useful to either party.  

Thursday, June 19, 2014

The Role of Diagnosis

     Why does diagnosis exist?  I think that a "diagnosis talk" should exist with clients who receive one from a clinical professional.  There is an obvious stigma in most cultures against people with such titles.  Perhaps as a clinical community, we can subtly change the message of diagnosis from one of hindrance and abnormality to one of medical jargon and record-keeping.
     I really think that a diagnosis would be better suited as a description/shorthand for some behaviors that help professionals understand the client.  Rather than saying, "You are a schizophrenic," or, "You have schizophrenia," why not say, "Schizophrenia is the best name one can give your behaviors?"  The former message gives a title and with it and with it an assumption of status.  The latter is more of an agreement between professionals as to what behaviors a client exhibits.  This should not be a label!

The Role of Therapist

     The role of therapist is a highly contested one.  At is inception, therapists were distant and interpretive, disallowing deep relationships (a la Freud).  The second movement was, in my opinion, less of a psychotherapeutic discipline as it was an experimental psychology doctrine.  But the behavioral method eventually rose to a direct client-based state.  Oddly, though the movement was in direct opposition to Freud's views on psychopathology, sex drives, and the unconscious, behaviorism shares the distance that Freud believed in.
     I think that Adlerian individual psychology was the bridge between the second and the third movements.  It seems to me that Adler was really trying to be a warm being in the client's life.  This could partially be due to the fact that he dealt quite often with children (as they were his main population).  Individual psychology may have even started the idea that the relationship between therapist and client is crucial.
     But, of course, Rogers's client-centered therapy is what it took for the therapist to be seen not as savior or expert (Freud) or caring doctor (Adler), but as a facilitator or helper.  It is this title that so interests me.  Other theorists have changed Rogers's view on the role of therapist slightly.
     Both Beck and Ellis of CBT fame espoused to be more structured and educator-based in their theories.  They acted in the role of expert.  They were teaching concepts for future use.  I think, to be honest, that this approach to therapist role has more to do with the type of theory that it is (teaching techniques for the future) rather than any specific plan they concocted.
     The more I practice, the more I find myself in the situation of psychoeducational technique use.  This could be due to the fact that most of my clients were in the drug and alcohol realm and that life skills teaching is a must in rehabilitation.  Due to this, I think that the role of therapist as educator and expert is important, but perhaps could be turned down so as not to discourage clients fro seeking further help.
     Changing the name of the role from teacher to tutor might reflect my views on the subject a little better.  A teacher can (and often does) talk down to a student from their high peak of knowledge.  A tutor, on the other hand, can teach and instruct, but also can have the ability to provide empathy.  A tutor works with a student, not in spite of him/her.  It is this collaboration that allows the real work to happen.  Just as a tutor can help a student with their research, a tutor approach can help a client conduct research into themselves and their behaviors.

Saturday, June 14, 2014

Intellectual Suicide

     Today, children, we are going to talk about suicide.  People commit suicide for a multitude of reasons, the major one possibly being the inability to cope with some stressor and the additional point of lack of support around them.  They figure that this inner-outer conflict is less preferable to death.  Then, depending on their belief system, they would have to cope with some after-life punishment.  This, if thought through, would imply that such never-ending punishment would be preferable to their current torment.  Some belief systems, if they can be called that, assume that there is a never-ending nothingness waiting to greet us on the other side.
     Suicide is the final action.  Nothing is more subjectively/personally last than this.  But for some people, suicide is scary.  The thought of "taking oneself out" is unpleasant, dissuading one from engaging in the action.  Honestly, the unpleasant thought could deal with the aforementioned afterlife consequences, the process, or the thought of possible failure.  Either way, such rash action is unpleasant.  This is why I think that people commit a more mundane, but no less effective, form of suicide.
     This form of suicide shares at least one aspect with "death suicide."  Both inhibit a future.  This other form of suicide is the tendency of an individual, when met with a fork in the road, to take the easiest path in order to prevent possible failure in the future: that is, to stagnate and make no decision.  But why would one engage in this type of suicide, this future or intellectual suicide?  Perhaps they are afraid of taking the harder road and failing.  Perhaps they are inundated with expectation or policy.  Maybe they are burnt out.  Either way, they are not engaging themselves on the path of highest self-betterment due to a fear of something.
     A lot more can be written on the subject as far as tools are concerned.  Last thought:  suicide, at any level, is about giving up.  There is no hope anymore.  Perhaps there is some learned helplessness here.  Either way, exploring hope with clients is probably one of the main tasks here.

Tuesday, May 6, 2014

"Breaking" a Client

     I've been thinking a lot about new theories and such.  To a degree, just like a choir director or horse trainer must break the choir members' voices or the horse of its behaviors, it seems to me that a therapist must break a client.  What does this mean?  I almost think that one could view catharsis in any form as the behavioral affect of such breaking.  Freud sought catharsis as the key healing factor in his work.  Today we know to pursue the client further than mere cathartic reaction.
     I really don't like the term breaking, though.  It's much too rough and lacks a certain finesse and cold vocabulary that is used nowadays.  Until I think of a better term, it will do.  To break someone, the therapist must only pursue the client's "programming" down to the most basic ciphers.  This requires a lot of uncovering of bad programming.  Some good examples of bad programming came from Ellis's musts and shoulds.  Once these are dealt with, a deeper understanding of the client can be gleaned.
     I think that it could almost be said that a client isn't necessarily looking for the counselor to fix them.  Instead, what they came to find (sometimes with the help of the counselor) is that they want to be understood.  As said, this deeper understanding of the positive aspects of the core person can only be accessed after their negative behaviors are cast aside.  Once their natural beneficence is free and observed, to a degree I think that it is the counselor's job to assist that person in building themselves back up.

Sunday, May 4, 2014

Were I a Professor...

    
March 29th, 2014

     I can't say that I know what it's like being a professor, but I do have some experience teaching in a university setting as a teaching assistant.  With this, I can give my thoughts on what a class and syllabus would look like with me as the the instructor.  Obviously the class structure and make-up would differ depending on the size and background of the class.  I'm just going to boil this down to simple ideas.  All rules apply to the students as well as myself.

1.  Cell phones will be on off or vibrate; computers off.
2.  There is a difference between thinking and feeling; during any remark, I expect everyone to use the correct word to illustrate their point. 
3.  Swearing is allowed - just not in any one person's direction.
4.  Everything deserves to be discussed.
5.  Any opinion can be cited as long as it is understood that any other person then has the air time to shoot it down.
6.  10% of your grade will be open for participation points.  It is up to the student to show me their motivation and interest in the class.  Part of these participation points include completing the daily work and attempting extra work.
7.  We will read the seminal texts in the theories, or at least excerpts therefrom.
8.  Any presentations will be graded on both the information inside, as well as how it is given.  The what is important, but the how is also.
9.  I will only look at my watch when I am talking.
10.  Coming to class is not a requirement.  That being said, that 10% of your grade discussed earlier is easier to award when you are present.  If you do come to class, I expect you to listen and take notes.  If you spoil the class time for someone else, I will as you to leave.
11.  My expectations of you are high; I therefore expect you to do the work and understand the material.  This class was not created for you to memorize.  We are not in high school anymore.  We are here to learn and be competent in a subject.

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April 3rd, 2014

12.  I expect to know everyone's name in a reasonable amount of time.  Really the only way that this will occur is by participating.  If I realize that I don't know your name, I'll call on you.
13.  "I don't know" is a fair answer, though not always a respectable one.
14.  If you star to monopolize class time, I will ask you to wrap it up.
15.  If you need to speak with me outside office hours, please contact me via my provided email address/phone number with ample time to return your request.
16.  When group presentations occur, I will put aside time scheduled by the student/group to get my review.  I would like all students to attend, though not necessarily all at the same time.  
17.  Using the word "like" incorrectly multiple times will result in me, like, not listening to you.

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April 4th, 2014

18.  Only one person will be talking a time in class.  We will have respect for whoever is speaking.
19.  Any papers written will use a certain format (MLA, APA, Chicago).  I want to ensure that students have some contact with a scholarly format for future use.
20.  I do not want to fail anyone.  That being said, if you don't put in the time, thought, and effort into the study, your grade will reflect that lack of motivation.
21.  I would like to give everyone as much time as needed to discuss every single point in class.  Unfortunately, we probably won't quite have time for all of them.

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May 4th, 2014

22.  There are minimal exceptions for justifiable late papers and assignments.  Out-of-order printers and lost books will not count.
23.  At the end of every paper, you will complete a mini-assignment.  This assignment is to answer the prompt:  "Tell me something profound about psychology that you have learned.  Explain why it is profound and why it matters."
24.  There is such a thing as a stupid question.  A stupid question is one asked in ignorance of required reading.
25.  Food is allowed, but crinkly containers (like chip bags) are not.  They interrupt the presenter or instruction . . . and you don't need the carbs anyway.

Friday, April 4, 2014

Religion and Psychology: The Ministry as a First Attempt at Psychotherapy

March 12th, 2014  

     Could it be that the first psychotherapy was religion?  I'm thinking about writing a paper on the subject.  Here are some pertinent points and questions to this end.

  1. How are religion and psychotherapy linked?
  2. Are there any sources out there that can shed light on this? (counseling ministries)
  3. Religion satisfies all existential concerns: meaninglessness, isolation, freedom, death.
  4. Could eastern religions (specifically Confucianism) be a more constructivist religious psychotherapy?
  5. What places does philosophy take in this?
  6. Read more Yalom, Freud, philosophy, and religious texts.
  7. Is religion open to autonomous thought? Or is it more a rule book?  Are there therapies out there that are rule books? (12 step)
  8. How are psychotherapy and religion not linked?
  9. Is there still space in the world for such practice?
  10. Religion and psychotherapy timelines.  How did people deal with their problems before Freud?
  11. Is there any correlation between increase in church attendance/participation and struggles (economic, moral, etc.)?
  12. Definitions of religion and psychotherapy (and philosophy).
  13. Was philosophy/can philosophy be used as a psychotherapeutic theory?
  14. Is philosophy a more scientific/secular religion?
  15. Which existed first: religion or philosophy? Are they the same? Are they two sides of the same coin?
  16. Is religion without a conventional therapeutic theory a viable practice?
  17. Are clergy taught therapeutic ideals? Would clergy be better at their jobs if they knew more therapy?
  18. What situations could be better/worse with therapy or religion?
  19. Do different Abrahamic religions parallel to different types of psychotherapy?
  20. What is a clergy member's training process?
  21. Religion could be called a first attempt at explanation.  To a degree, a first attempt at science.  Perhaps ministry, the instruction and use of certain techniques based on religious tenets, could be described as a first psychotherapy.
  22. What were/are ministry's goals?
  23. What were Freud's reasons to create a systematic psychotherapeutic theory?
  24. Who were the Freuds, Ellises, and Rogerses of ministry?
  25. Is there literature about ministerial traditions as applied to confession, paster/paritioner relationships, etc.?
  26. Are there ethics documents like the ACA/APA have for the ministry?
  27. Can ministry still be an alternative to psychotherapy? Are there any studies that suggest it is better or worse?
  28. Could a modern therapist use religion as a therapeutic technique?
  29. Are there any good examples of clergymen who were good therapists or therapists who were devoutly religious?
  30. What does all this mean for the modern therapist? Why should we care?
  31. Rogers, at one point, went (or planned to go) to seminary.  Could we say that his genuineness, unconditional positive regard, and empathy came from a religious state of mind?
  32. What venues or side tracks would not be shared between the two?  Career/vocational counseling, research, pastoral care
  33. Could a minister counsel anybody (even the non-religious)? Could a therapist do the same?
  34. Should there be courses in counseling education about religions or religious therapy techniques?
  35. Do some research into Christian apologetics, Christian existentialism, and Christian existential apologetics.
  36. Take a look at literature that is critical of Yalom's critique of religion.  This could show the beginning of research direction and what has already been covered by others.
  37. There is an evolution from religion to psychotherapy.  Remember: Ministers are helpers, just like psychotherapists.  This means, to a degree, that there is something after psychotherapy, some higher evolution thereafter.
  38. An assumption that must be made is that man created religion.  Whether a God or gods exist is not germane here.  Man created a hierarchy of places/beings/actions that have consequences.  Religion was man's first imperfect way to define the world.  One of the biggest things the enlightened man must deal with his own mortality.  Before questions about starts and beginner physics, one must deal with the beginnings of endings.  As beginnings can be proven through record or memory, it is only endings that have no real means of record.
  39. Just as a square is a rectangle, but a rectangle is not a square, ministry could be a type of therapy, but therapy itself is not a religion.  A minister can use therapeutic techniques and provide some kind of counseling, but a counselor cannot necessarily do the same. 
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April 3rd, 2014

40.  Why was psychotherapy created?  What were Freud's thoughts on religion?
41.  Research more into christian counseling, its applications, licensure programs, etc.

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April 4th, 2014

42.  Understand that psychotherapy in general is metaphor and technique.  Very basically, it allows the self to understand and be more aware of itself, decreasing symptoms.  There is minimal scientific evidence that psychoanalytic theory or psychodynamics is scientifically accurate or presentable.  But it still works!
43.  Just as every invention is base on the client (and therefore should be malleable/adaptable to that end), I think that religion as a technique would have to follow the same basic rule.  Perhaps this is where religion and therapy broke off historically.  Religion could not keep changing for every person specifically while a budding concept, psychotherapy, could, and easily did.
44.  A good title for an article might be, "The Historical Role of the Ministry in Psychotherapy."
45.  Couldn't the idyllic image of a counselor as calm and patient come originally from the transfer over from the ministry?
46.  I think that therapists on both sides of the religion debate need to examine their own motives for argument.  On the one side, those against religion speak from personal opinion, seeking, to some degree, to "convert" people to their side.  The other side, those who are religious themselves, should take just as much care not to let their personal beliefs poison the interviews.  Each side must eschew such thoughts and attempt to do what is good for the client.  Perhaps a discussion about religion would be beneficial.  We are, at least, not in the business of bringing clients to shed their belief system.  Judgement is not our game.
47.  While religion might be a coping mechanism, I don't think that ministry is the same.  Again:  Freud's analysis of coping mechanisms is psychoanalysis, just as the application of religion is ministry.
48.  Find "official" and unbiased/biased definitions of religion and ministry.
49.  What can both fields (ministry and psychotherapy) learn from one another?
50.  With the New Science anti-religious movement, it seems that a lot of the debate for or against religion is done.  While who won the debate is somewhat up for grabs, a place for religion seems to be more and more scarce.
51.  What caused a split off between ministry and psychotherapy?  Is it a relevant psychotherapy anymore?  Could ministry be a flawed psychotherapy teaching its "clients" sub-par coping strategies?
52.  What research is out there promoting religion as positive?  As negative?
53.  Should we respect religion as a valid way of life?  Should it be a way of life?  Is it too much/too little?
54.  What are the positive effects of religion versus the positive effects of psychotherapy?  Are there negatives for both?  Anecdotes?