Podcasts about Yalom

Qu'est-ce que la reine de France Blanche de Castille, la canadienne française Julie Papineau et la mannequin américaine Jerry Hall ont en commun? Adhérez à cette chaîne pour obtenir des avantages : https://www.youtube.com/channel/UCN4TCCaX-gqBNkrUqXdgGRA/join Texte: Geneviève C. Bergeron Montage: Martin Bérubé  @proposmontreal  Pour soutenir la chaîne, au choix: 1. Cliquez sur le bouton « Adhérer » sous la vidéo. 2. Patreon: https://www.patreon.com/hndl Musique issue du site : epidemicsound.com Images provenant de https://www.storyblocks.com Abonnez-vous à la chaine: https://www.youtube.com/c/LHistoirenousledira Les vidéos sont utilisées à des fins éducatives selon l'article 107 du Copyright Act de 1976 sur le Fair-Use. Sources et pour aller plus loin: Lett, Didier et Marie-France Morel. Une histoire de l'allaitement. Paris, Éditions de la Martinière, 2006. Collectif Clio. Histoire des femmes au Québec depuis quatre siècles. Idéelles, Montréal, Le Jour, 1992. Julie Papineau, Une femme patriote. Correspondance, 1823-1862, 1997, Septentrion. Knibiehler, Yvonne. L'allaitement et la société. Recherches féministes, volume 16, numéro 2, 2003. Knibiehler, Yvonne. Histoire des mères et de la maternité en Occident. Paris, PUF, « Que sais-je? », no 3539, 2017. Rollet, Catherine et Marie-France Morel. Des bébés et des hommes. Traditions et modernité des soins aux tout-petits. Paris, Albin Michel, 2000. Rollet, Catherine. « Histoire de l'allaitement en France : pratiques et représentations », novembre 2005, version Web. Collectif. Breastfeeding. Biocultural Perspectives. New York, Aldine de Gruyter, 1995. Sánchez Romero, Margarita. Pratiques maternelles : allaitement et sevrage dans les sociétés préhistoriques. Dialogues d'histoire ancienne. Supplément, volume 19, numéro 1, 2019. Dasen, Véronique. Le sourire d'Omphale : maternité́ et petite enfance dans l'Antiquité́. Rennes, Presses universitaires de Rennes, 2015. Morel, Marie-France. Théories et pratiques de l'allaitement en France au XVIIIe siècle. Annales de démographie historique, 1976. Jean-Sébastien Marsan, Histoire populaire de l'amour au Québec : de la Nouvelle-France à la Révolution tranquille, tome 1 : Avant 1760, Fides, 2019. Dasen, Véronique et Marie-Claire Gérard-Zai, dir. Art de manger, art de vivre : nourriture et société de l'Antiquité à nos jours. Paris, Infolio, 2012. Pedrucci, Giulia. Allaitements « transgressifs » dans l'Antiquité gréco-romaine. Dialogues d'histoire ancienne. Supplément, volume 19, numéro1, 2019. Romanet, Emmanuelle. « Politique et alimentation : l'allaitement, une préoccupation ancestrale du pouvoir », Transtext(e) s Transcultures, 10, 2015. Yalom, Marilyn. Le sein. Une histoire. Paris, Galaade Editions, 2010. Fildes, Valeria A. Breasts, bottles and babies: an history on infant feeding. Edinburg, University Press, 1986. Hartmann, Peter E. et Melina Boss. How Breastfeegind Works: Anatomy and Physiology of Human lactation, dans Breatfeeding and Breastmilk, 2018. Herrscher, Estelle. Détection isotopique des modalités d'allaitement et de sevrage à partir des ossements archéologiques. Cahiers de Nutrition et de Dietetique, volume 48, numéro 2, avril 2013, p. 75-85. https://ici.radio-canada.ca/nouvelle/1318318/bebes-prehistoriques-lait-animal-biberons Blin, Dominique, Édith Thoueille et Michel Soulé. L'allaitement maternel : une dynamique à bien comprendre. Paris, Érès, 2007 Boneless Archéologie https://www.youtube.com/watch?v=AhAW6sYBm8E Sánchez Romero, Margarita. Pratiques maternelles : allaitement et sevrage dans les sociétés préhistoriques. Dialogues d'histoire ancienne. Supplément, volume 19, numéro 1, 2019. Nathoo, Tasnim et Aleck Ostry. The one best way? : breastfeeding history, politics, and policy in Canada. Waterloo, Wilfrid Laurier University Press, 2009. Sautereau, Manuelle. Aux origines de la pédiatrie moderne : le Docteur Léon Dufour et l'œuvre de la « Goutte de lait » (1894-1928). Annales de Normandie, 41e année, numéro 3, 1991. Jean, Frédéric. « L'empoisonnement par le lait ». L'impact de la campagne du lait pur sur la lutte à la mortalité infantile au Québec, 1880-1930 : le cas de Montréal. Mémoire de maîtrise, Université de Sherbrooke, 1999. Dombrow Apple, Rima. Mothers and medicine: a social history of infant feeding 1890-1950. Madison, University of Wisconsin Press, 1987. Pauline Gravel, « Allaiter son enfant, pour l'amour de la planète », Le Devoir, 3 octobre 2019. https://ici.radio-canada.ca/nouvelle/1227553/australopitheque-bebe-mere-allaitement https://journals.sagepub.com/doi/full/10.1177/0141076815588539 https://www150.statcan.gc.ca/n1/pub/82-624-x/2013001/article/11879-fra.htm Caroline Quach-Thanh à Dessine-moi un dimanche, Radio-Canada, 3 octobre 2021. https://ici.radio-canada.ca/nouvelle/1886881/penurie-lait-hypoallergenique-parents-bebes Autres références disponibles sur demande. #histoire #documentaire #allaitement #lait #laitmaternel #breastfeeding

Depuis qu'il y a des bébés, il y a des nourrices! Pour plein de raisons, des mères ne peuvent pas allaiter depuis toujours. Pour les remplacer, il y a d'autres femmes qui allaitent à leur place, par solidarité, contre un salaire ou parce qu'elles y sont contraintes. Adhérez à cette chaîne pour obtenir des avantages : https://www.youtube.com/channel/UCN4TCCaX-gqBNkrUqXdgGRA/join Texte: Geneviève C. Bergeron Montage: Martin Bérubé de  @proposmontreal  sur YouTube Pour soutenir la chaîne, au choix: 1. Cliquez sur le bouton « Adhérer » sous la vidéo. 2. Patreon: https://www.patreon.com/hndl Musique issue du site : epidemicsound.com Images provenant de https://www.storyblocks.com Abonnez-vous à la chaine: https://www.youtube.com/c/LHistoirenousledira Les vidéos sont utilisées à des fins éducatives selon l'article 107 du Copyright Act de 1976 sur le Fair-Use. Sources et pour aller plus loin: Fildes, Valeria A. Breasts, bottles and babies: an history on infant feeding. Edinburg, University Press, 1986. Fildes, Valeria A. Wet nursing from antiquity to the present. Oxford, Basil Blackweil, 1988. Rollet, Catherine. Des gutti aux biberons contemporains, dans Premiers cris, premières nourritures. Version Web. https://books.openedition.org/pup/34728 Rollet, Catherine. La politique à l'égard de la petite enfance sous la IIIe République. Paris, Institut national d'études démographiques, PUF, 1990. Knibiehler, Yvonne. L'allaitement et la société. Recherches féministes, volume 16, numéro 2, 2003. Knibiehler, Yvonne. Histoire des mères et de la maternité en Occident. Paris, PUF, « Que sais-je? », no 3539, 2017. Lett, Didier et Marie-France Morel. Une histoire de l'allaitement. Paris, Éditions de la Martinière, 2006. Romanet, Emmanuelle. « La mise en nourrice, une pratique répandue en France au XIXe siècle », Transtext(e)s Transcultures, 8, 2013. Fay-Sallois, Fanny. Les nourrices à Paris au XIXe siècle. Paris, Payot, 1980. Yalom, Marilyn. Le sein. Une histoire. Paris, Galaade Editions, 2010. Morel, Marie-France. Théories et pratiques de l'allaitement en France au XVIIIe siècle. Annales de démographie historique, 1976. Morel, Marie-France. « À quoi servent les enfants trouvés? Les médecins et le problème de l'abandon dans la France du XVIIIe siècle », dans Enfance abandonnée et société en Europe, XIVe-XXe siècle. Actes du colloque international de Rome (30 et 31 janvier 1987), Rome, École Française de Rome, 1991. Lemieux, Denise. Les petits innocents : l'enfance en Nouvelle-France, Québec : Institut québécois de recherche sur la culture, 1985. Collectif Clio. Histoire des femmes au Québec depuis quatre siècles. Idéelles, Montréal, Le Jour, 1992. Gauvreau, Danielle. À propos de la mise en nourrice à Québec pendant le Régime français. Revue d'histoire de l'Amérique française, volume 41, numéro 1, 1987. Gauvreau, Danielle. Destins de femmes, destins de mères : images et réalités historiques de la maternité au Québec. Recherches sociographiques, volume 32, numéro 3, 1991. Lactarium https://fr.wikipedia.org/wiki/Lactarium Banque de lait maternel, Héma-Québec https://www.hema-quebec.qc.ca/lait-maternel/donneuses-lait/banque-publique-lait-maternel.fr.html Malboeuf, « Héma-Québec pourrait ouvrir une banque de lait maternel », Le Soleil, 18 octobre 2010. Autres références disponibles sur demande. #histoire #documentaire #lait #nourrice #nursery #nanny #nurse

Bu bölümde Irvin Yalom'un klasikleşmiş eseri Aşkın Celladı üzerine konuşuyorum. Kitabın genel yapısını ele alırken, altını çizdiğim cümleleri paylaşıyor ve üzerine kendi düşüncelerimi ekliyorum. Terapi sürecine, insana ve Yalom'un büyülü anlatımına dair bir yolculuğa çıkmaya hazır mısınız?#IrvinYalom #AşkınCelladı #Psikoterapi #Şifa #Terapi #Psikoloji #KitapTavsiyesi #KitapAnalizi #İyileşme #PsikolojiPodcast #Ra'nınGözü

İnsan ilişkilerimizi daha iyi anlamak ve derinleştirmek için illa bir terapist olmamıza ya da grup terapisine katılmamıza gerek var mı? Irvin D. Yalom'un Grup Psikoterapisinin Teori ve Pratiği kitabı, sadece terapistler için değil, hepimiz için önemli içgörüler sunuyor. Bu bölümde, Yalom'un grup dinamikleri üzerine öğretilerini ele alıyor ve bunları günlük hayatımıza nasıl uyarlayabileceğimizi konuşuyorum. İster arkadaşlık ilişkileri, ister iş hayatındaki etkileşimler olsun, grup psikoterapisinin temel prensipleri her ortamda bize yardımcı olabilir.#Psikoloji #IrvinYalom #GrupTerapisi #İlişkiler #İnsanİlişkileri #KişiselGelişim #Psikoterapi #SosyalBağlar #İşHayatı #Arkadaşlık #Empati #BağKurmak #Ra'nınGözü

Tam bir karışık pizza bölümü :)

Send us a textIn this week's episode, my guest & clinical psychologist Ali Ilyas, explores the impact and work of existential psychiatrist, Dr. Irvin Yalom. We dive into core themes like: mortality, meaning, death anxiety, and the unique dynamics of the therapist-client relationship, such as transference and countertransference. Ali shares how Yalom's teachings have shaped his personal journey and therapeutic practice, while also discussing the importance of reflecting on death, finding balance between life and death anxiety, and how existential therapy can offer deep insights for those struggling with life's big questions. About Muhammad Ali IlyasAli is a clinical psychologist residing in Dubai, UAE. In his psychotherapy work, Ali guides clients on their journey of self-discovery and helps them navigate existential challenges, using philosophical and psychological perspectives. He has  spoken at platforms such as TEDx events, literary festivals, and podcasts to name a few. Ali is also a neuromarketing consultant, and corporate trainer applying interdisciplinary insights from psychology and related fields to help individuals and organizations achieve their goals and find meaning in their lives.LinkedIn: https://www.linkedin.com/in/aliilyasm/Website: https://www.connectpsychology.ae/Instagram: https://www.instagram.com/thepersonandthecouch/  Subscribe to the Behind the Stigma podcast on Apple Podcast or Spotify.Follow us on Instagram: https://www.instagram.com/behindthestigmapodcast/

Hey guys, welcome back to The Mind Mate Podcast! I'm your host, Tom Ahern, and in today's episode, we're diving deep into the fascinating world of psychotherapy through the eyes of two legendary figures: Carl Rogers and Irvin Yalom. Carl Rogers, the mastermind behind client-centred therapy, has revolutionised the way we think about the therapeutic process. One of his most famous quotes is, "The curious paradox is that when I accept myself just as I am, then I can change." Today, we'll explore how Rogers' emphasis on unconditional positive regard, empathy, and authenticity creates a nurturing environment where clients can truly thrive and discover their genuine selves. On the flip side, we have Irvin Yalom, a pioneer in existential psychotherapy, who brings a unique perspective on the human condition. Yalom's approach is deeply rooted in addressing fundamental human concerns like death, freedom, isolation, and meaning. He beautifully encapsulates his philosophy with the quote, "The therapist is the fellow traveler, not a master or superior; the aim is to guide the patient on a journey of self-discovery." We'll discuss how his collaborative and humanistic approach helps individuals navigate their existential journeys.In this episode, I'll be breaking down the core principles of both Rogers' and Yalom's therapeutic goals, and how their insights can help us achieve greater self-understanding, acceptance, and fulfilment. Whether you're a therapist, a psychology enthusiast, or someone keen on personal growth, this episode is packed with valuable insights and inspiration.So, sit back, relax, and join me as we uncover the transformative potential of therapy with the wisdom of Carl Rogers and Irvin Yalom. *** The Mind Mate podcast provides listeners with tools and ideas to get to know themselves. Psychology-based with an existential twist, the podcast delves into topics ranging from philosophy, spirituality, creativity, psychedelia and, of course, the meaning of life! Your host Tom is a counsellor and psychotherapist who specialises in existential concerns and relationships. He is also a writer who enjoys exploring the ideas that emerge in therapy to help people live meaningful lives. Find out more here: https://ahern.blog/

I am pumped for this episode of the podcast! We have a truly enlightening discussion with the pioneers of Terror Management Theory (TMT), Dr. Sheldon Solomon, Dr. Jeff Greenberg, and Dr. Tom Pyszczynski. Terror Management Theory, a groundbreaking concept in psychology, explores how humans cope with the inherent awareness of their mortality. Developed in the 1980s, this theory has significantly influenced various fields, including social psychology, anthropology, and sociology. Dr. Sheldon Solomon, Dr. Jeff Greenberg, and Dr. Tom Pyszczynski, through their extensive research and groundbreaking experiments, have uncovered profound insights into how humans navigate existential fears, shape their beliefs, and construct cultural systems to manage the terror of death. Join us as we embark on a thought-provoking journey, exploring the origins of Terror Management Theory, its implications for understanding human behaviour, and its relevance in today's world. Get ready Mind-Maters to delve into the depths of the human psyche and gain a deeper understanding of what drives our thoughts, actions, and beliefs. Here are some of my favourite quotes from their book ‘The Worm at the Core': “The twin motives of affirming the correctness of our worldviews and demonstrating our personal worth combine to protect us from the uniquely human fear of inevitable death.” “Rituals, then, help manage existential terror by superseding natural processes and fostering the illusion that we control them.” “We have to believe in our own truths to sustain the precarious view that life is meaningful and that we are significant, enduring beings. “One culture is always a potential menace to another,” Becker observed, “because it is a living example that life can go on heroically within a value framework totally alien to one's own.” If the Aborigines' belief that magical ancestors metamorphosed into humans after becoming lizards is credible, then the idea that God created the world in six days, and Adam in his image, must be suspect.” “Yalom, following Austrian-born Israeli philosopher Martin Buber, calls it an I-thou relationship rather than an I-it one. By getting to know someone as a whole person rather than a need fulfiller, you can come to realise that the other person as just as ultimately alone as you are. But you now have that in common. Once you accept the limited knowledge you can have of each other, you can then feel close to and love someone, and be loved by them.” “Somehow we need to fashion worldviews that yield psychological security, like the rock, but also promote tolerance and acceptance of ambiguity, like the hard place.” And finally, here is their suggestion for living a good life: “Come to terms with death. Really grasp that being mortal, while terrifying, can also make our lives sublime by infusing us with courage, compassion, and concern for future generations. Seek enduring significance through your own combination of meanings and values, social connections, spirituality, personal accomplishments, identifications with nature, and momentary experiences of transcendence. Promote cultural worldviews that provide such paths while encouraging tolerance of uncertainty and others who harbour different beliefs.”

Healing the Modern Soul is a series about how clinical psychology will haave to change and confront its past if it is to remain relevant in the future. Part 1    Part 2    Part 3     Part 4      Healing the Modern Soul Appendix    The Role of Psychotherapy as a Third Space and Meaning-Making System   Psychotherapy can be seen as a third space that exists outside of the dogmas of both science and religion, serving as a bridge between our medical and spiritual needs. In this space, therapists and clients engage in a process of meaning-making that allows the inner world and understanding of the self to better reflect the reality of the outer world.   This process of meaning-making occurs through both conscious thought, which is aware of time and language, and implicit memory, which is only aware of our somatic and deep emotional cues that can only partially be known by the conscious mind. In this way, psychotherapy itself can be considered a kind of simulacra, a symbol that does not point to an original source of meaning, but rather serves as a guide to help individuals navigate their own unique experiences and challenges.   #PsychotherapyFuture #MentalHealthRevolution #ThirdSpacePsychology #IntegrativePsychotherapy #ScienceAndSpirituality #MeaningMakingProcess #ImplicitMemoryHealing #ConsciousAndUnconscious #SelfDiscoveryJourney #PsychotherapyEvolution #HealingTrauma #HumanExperienceInsights #CompassionatePsychotherapy #HolisticMentalHealth #TransformativePsychology Suffering Without Screaming In the first part of this series, we explored the concept of the modern world as a simulacrum, a copy without an original, and how this phenomenon is related to the increasing emphasis on hyper-rationality and objectivity in our culture. We also discussed how the work of philosophers and psychologists, as observed by Friedrich Nietzsche, can reveal their own fears and insecurities through their insistence on perfect logic and objectivity. In the second part of the series we discussed the need for a coherent sense of self in new therapy models and a dialectical relationship between the self and the world. William Gibson,  Memory Palace When we were only several hundred-thousand years old, we built stone circles, water clocks. Later, someone forged an iron spring. Set clockwork running. Imagined grid-lines on a globe. Cathedrals are like machines to finding the soul; bells of clock towers stitch the sleeper's dreams together. You see; so we've always been on our way to this new place—that is no place, really—but it is real. It's our nature to represent: we're the animal that represents, the sole and only maker of maps. And if our weakness has been to confuse the bright and bloody colors of our calendars with the true weather of days, and the parchment's territory of our maps with the land spread out before us—never mind. We have always been on our way to this new place—that is no place, really—but it is real. The Simulacra Effect and the Disconnect from Felt Experience The simulacra effect, as described by Jean Baudrillard, is a result of our culture's increasing emphasis on hyper-rationality and objectivity. As we prioritize logical and rational thinking over subjective experiences and emotions, we create a world that feels hyper-real, yet simultaneously disconnected from our authentic selves. Nietzsche recognized this phenomenon in the work of philosophers and psychologists who claimed to have discovered objective truths through pure logic and reason. He argued that the more these thinkers insisted on their own rationality and objectivity, the more they revealed their own madness and disconnection from reality. In today's world, we find ourselves in a similar situation. On the surface, everything appears normal and rational, but there is an underlying sense of wrongness or disconnection that we struggle to articulate. This is because our culture has taught us to prioritize objective, rational thinking over our subjective, felt experiences. As individuals and as a society, we must reconnect with our felt experiences to recognize and address the insanity that surrounds us. This requires us to embrace our emotions, intuitions, and subjective perceptions, even when they seem to contradict the dominant narrative of rationality and objectivity. Psychotherapy, as a discipline, must play a crucial role in helping individuals engage with their felt experiences, even if it means navigating the complex and often paradoxical relationship between the rational and the subjective. By doing so, therapy can help individuals develop a more authentic sense of self and a deeper understanding of their place in the world. The Dangers of Denying the Self in Psychotherapy Models In the second part of this series, we explored how different models of psychotherapy reveal their own assumptions and biases about the nature of the self and the goals of therapy. By examining these models through the lens of Nietzsche's critique, we can identify potentially dangerous or dehumanizing approaches to treatment. One particularly concerning example is Applied Behavior Analysis (ABA), a common approach to treating autism spectrum disorders. In the ABA model, the self is reduced to a collection of observable behaviors, with little or no consideration for the individual's inner world, emotions, or subjective experiences. This approach is deeply problematic, as it essentially denies the existence of a soul or psyche in individuals with autism or other neurodivergent conditions. By focusing solely on external behaviors and reinforcing "desirable" actions through rewards and punishments, ABA fails to recognize the inherent humanity and agency of the individuals it seeks to treat. In contrast, a truly effective and ethical model of psychotherapy must acknowledge and support the development of a coherent sense of self, while also recognizing the existence of other selves in the world. Therapy should be a dialectical process, helping individuals navigate the complex relationship between their inner world and the external reality they inhabit. This is particularly important for individuals who may not fit neatly into the objective, outcome-oriented modes of expression and socialization that dominate our culture. Rather than discounting or suppressing their unique perspectives and experiences, therapy should encourage and support the development of their authentic selves. The Case of the Autistic Child and Neuromodulation To illustrate the importance of a holistic and integrative approach to psychotherapy, let us consider the case of an autistic child who experiences sensory overwhelm and distress when exposed to cold temperatures. In a traditional ABA approach, the focus would be on modifying the child's behavior through rewards and punishments, with the goal of reducing the outward expression of distress. However, this approach fails to address the underlying neural and sensory processing issues that contribute to the child's experience of overwhelm. By contrast, a neuromodulation approach, such as that described in the case study involving QEEG brain mapping, seeks to identify and target the specific areas of neural dysfunction that are contributing to the child's distress. In this case, the QEEG brain map revealed a disconnect between the thalamus, which processes sensory information, and the long-term memory regions of the brain. By using neuromodulation techniques to bridge this gap and facilitate communication between these areas, the therapists were able to help the child process and integrate their sensory experiences more effectively, leading to a reduction in distress and an increased ability to tolerate cold temperatures. This case study highlights the importance of looking beyond surface-level behaviors and considering the complex interplay of neurological, sensory, and emotional factors that shape an individual's experience of the world. By addressing these underlying issues, rather than simply trying to suppress or modify outward expressions of distress, psychotherapy can help individuals to develop a greater sense of self-regulation, resilience, and overall well-being. The Role of Implicit Memory in Shaping Our Sense of Self To effectively address the complexities of the modern soul, psychotherapy must also grapple with the role of implicit memory in shaping our sense of self and our relationship to the world. Implicit memory, also known as the unconscious or subcortical brain processes, encompasses the vast array of experiences, emotions, and assumptions that operate beneath the level of conscious awareness. These implicit memories can have a profound impact on our behavior, relationships, and overall well-being, often in ways that we struggle to understand or articulate. They may manifest as trauma responses, maladaptive patterns of thinking and behavior, or a pervasive sense of disconnection from ourselves and others. Effective psychotherapy must find ways to access and work with these implicit memories, helping individuals to process and integrate their experiences in a way that promotes healing and growth. Different Types of Memory and Therapeutic Approaches One key insight in understanding the role of implicit memory in psychotherapy is recognizing that there are different types of memory, each requiring distinct therapeutic approaches to effectively treat the associated trauma or dysfunction. Relational memory: This type of memory encompasses our assumptions about communication, identity, and how we want to be perceived by others. Individuals with attachment disorders or relational trauma may have impaired functional memory, leading to maladaptive patterns in their interactions with others. Therapies that focus on building secure attachments, such as emotionally focused therapy (EFT) or interpersonal psychotherapy (IPT), can be particularly effective in addressing relational memory issues. Visual-spatial memory: This type of memory is associated with flashbacks and vivid re-experiencing of traumatic events. While relatively rare, visual-spatial memory trauma can be highly distressing and debilitating. Treatments like eye movement desensitization and reprocessing (EMDR) and prolonged exposure therapy (PE) have been shown to be effective in processing and integrating these traumatic memories. Kinesthetic memory: This type of memory is stored in the body and is related to how we budget energy and respond to stress. Somatic therapies, such as sensorimotor psychotherapy and somatic experiencing, can help individuals reconnect with their bodily sensations and develop greater self-regulation and resilience in the face of stress and trauma. Cognitive-emotional memory: This type of memory is associated with self-referential processes, such as problem-solving, obsessing, and rumination. Cognitive-behavioral therapies (CBT) and mindfulness-based approaches can be effective in addressing maladaptive thought patterns and promoting more flexible and adaptive ways of relating to one's internal experience. By understanding the different types of memory involved in trauma and psychological distress, therapists can develop more targeted and effective interventions that address the specific needs of each individual client. The Complexity of the Unconscious and the Limitations of Language While different psychotherapeutic approaches have their own conceptions of the unconscious, it is important to recognize that implicit memory cannot be perfectly mapped or described using language alone. The unconscious is a vast and complex realm that operates beneath the level of conscious awareness, and our attempts to understand and articulate its workings will always be limited by the constraints of language and cognition. In many ways, the relationship between the conscious mind and the unconscious can be likened to that between a democratic government and its constituents. Just as a democracy relies on elected representatives to make decisions on behalf of the larger population, our conscious mind relies on simplified models and representations of the unconscious to guide our thoughts and behaviors. Similarly, the unconscious can be compared to a graphics processing unit (GPU) in a computer, which is optimized for handling complex and repetitive tasks, such as rendering images or processing large datasets. In contrast, the conscious mind is more like a central processing unit (CPU), which is better suited for handling novel and sequential tasks that require flexibility and adaptability. While the CPU (conscious mind) may be the "decision-maker," it relies heavily on the GPU (unconscious) to provide the raw data and processing power needed to navigate the complexities of the world around us. Attempting to understand the unconscious solely through the lens of conscious, language-based reasoning would be like trying to understand the inner workings of a GPU using only the tools and concepts of CPU programming. The Influence of Silicon Valley and Corporate Interests on Mental Health This brings us to the problematic assumptions underlying certain models of psychotherapy, which are deeply embedded in the broader cultural and economic forces that shape our understanding of mental health and well-being. In particular, the influence of Silicon Valley and corporate interests on the field of psychology has led to a growing emphasis on treating individuals as programmable entities, much like computers or robots. This perspective is rooted in the belief that with enough data and processing power, human behavior can be predicted, controlled, and optimized. We see this belief reflected in the development of large language models (LLMs) and other AI technologies, which are often presented as capable of replicating or even surpassing human intelligence and creativity. However, this view fundamentally misunderstands the nature of human consciousness and agency, reducing the complexity of the human mind to a set of algorithms and data points. The notion that robots can be made into people through advances in AI and computing power is deeply misguided, as it fails to recognize the fundamental differences between human consciousness and machine learning. At the same time, the idea that people can be reduced to robots through behavioral conditioning and programming is equally dangerous, as it denies the inherent humanity and agency of individuals. These assumptions are not only flawed but also deeply dehumanizing, as they prioritize measurable outcomes and "optimal" functioning over the rich and complex inner lives of individuals. By treating people as objects to be fixed or optimized, rather than as meaning-making beings with unique subjective experiences, we risk perpetuating a culture of alienation, disconnection, and suffering. The Danger of Prioritizing Suffering Over Healing The case of the autistic child also raises important questions about the goals and priorities of psychotherapy in the modern world. In a culture that prioritizes hyper-rationality, objectivity, and measurable outcomes, there is a risk of reducing the complexity of human experience to a set of behaviors to be modified or eliminated. This approach can lead to a dangerous prioritization of suffering over healing, where the goal of therapy becomes to help individuals endure their distress without expressing it, rather than to address the underlying causes of their suffering and promote genuine growth and transformation. The idea that therapy should aim to help people "suffer without screaming" is a deeply troubling direction for the profession to take. It reflects a dehumanizing view of individuals as objects to be fixed or controlled, rather than as complex, meaning-making beings with inherent worth and dignity. Instead, psychotherapy should strive to create a safe and supportive space for individuals to explore their experiences, to develop a greater understanding of themselves and their place in the world, and to cultivate the skills and resources needed to navigate life's challenges with resilience, authenticity, and grace. This requires a willingness to sit with the full spectrum of human experience, including the painful, messy, and often paradoxical aspects of the self and the world. It also requires a recognition of the inherent value and wisdom of each individual's unique perspective and life journey, and a commitment to honoring and supporting their growth and development in a way that is grounded in their own values, needs, and aspirations. Screaming without Suffering The simulacra effect, as described by Baudrillard and anticipated by Nietzsche, is a direct consequence of our culture's increasing emphasis on hyper-rationality, objectivity, and the denial of subjective experience. As psychotherapists and as a society, we must resist the temptation to reduce the complexity of the human mind to a set of behaviors or data points, and instead embrace the inherent messiness and uncertainty of the human condition. By reconnecting with our felt experiences, acknowledging the existence of the self and other selves in the world, and challenging the dominant paradigms of mental health treatment, we can begin to navigate the complexities of the modern soul and find a sense of authenticity and meaning in an increasingly disconnected world. This requires a willingness to engage with the paradoxes and contradictions that arise when we attempt to bridge the gap between the rational and the subjective, the individual and the collective, the inner world and the external reality. It is a difficult and ongoing process, but one that is essential if we are to create a more humane and fulfilling vision of mental health and well-being in the 21st century. As we have explored throughout this series, the role of psychotherapy in navigating the modern soul is both complex and essential. By embracing a holistic and integrative approach that recognizes the full complexity of the human experience, therapists can help individuals to develop a more authentic and meaningful sense of self, one that is grounded in their own unique values, experiences, and relationships. This process of self-discovery and healing is not always comfortable or easy, but it is necessary if we are to resist the dehumanizing forces of hyper-rationality, objectivity, and corporate interest that threaten to reduce the richness and diversity of human experience to a set of measurable outcomes and data points. Ultimately, the goal of psychotherapy in the modern world should be to help individuals to connect with their own inner wisdom and resilience, to find meaning and purpose in their lives, and to contribute to the creation of a more compassionate and authentic society. By working together to navigate the complexities of the modern soul, we can begin to heal the wounds of disconnection and alienation, and to create a world that truly honors the full spectrum of human experience. In the end, it is our capacity for love, empathy, and genuine human connection that will guide us through the challenges of the modern world. While pain and suffering may be inevitable, it is our ability to love and be loved that gives our lives meaning and purpose. As we strive to navigate the complexities of the modern soul, let us remember that we have the power to choose love over fear, connection over isolation, and authenticity over simulacra. For in doing so, we not only heal ourselves but also contribute to the healing of the world around us.  "Between stimulus and response there is a space. In that space is our power to choose our response. In our response lies our growth and our freedom" -Viktor E. Frankl   References and Further Reading: Baudrillard, J. (1981). Simulacra and simulation. University of Michigan Press. Bhabha, H. K. (1994). The location of culture. Routledge. Deleuze, G. (1968). Difference and repetition. Columbia University Press. Gibson, W. (1984). Neuromancer. Ace Books. Freud, S. (1923). The ego and the id. W.W. Norton & Company. Jung, C. G. (1933). Modern man in search of a soul. Routledge. Nietzsche, F. (1882). The gay science. Vintage. Porges, S. W. (2011). The polyvagal theory: Neurophysiological foundations of emotions, attachment, communication, and self-regulation. W.W. Norton & Company. Schore, A. N. (2019). The development of the unconscious mind. W.W. Norton & Company. Siegel, D. J. (2010). The mindful therapist: A clinician's guide to mindsight and neural integration. W.W. Norton & Company. van der Kolk, B. (2014). The body keeps the score: Brain, mind, and body in the healing of trauma. Viking. Yalom, I. D. (1980). Existential psychotherapy. Basic Books. Žižek, S. (1989). The sublime object of ideology. Verso. Baudrillard, J. (1994). The illusion of the end. Stanford University Press. Deleuze, G., & Guattari, F. (1980). A thousand plateaus: Capitalism and schizophrenia. University of Minnesota Press. Foucault, M. (1975). Discipline and punish: The birth of the prison. Vintage Books. Lacan, J. (1966). Écrits. W.W. Norton & Company. Lyotard, J.-F. (1979). The postmodern condition: A report on knowledge. University of Minnesota Press. Saussure, F. (1916). Course in general linguistics. Columbia University Press. Derrida, J. (1967). Of grammatology. Johns Hopkins University Press. Nietzsche, F. (1887). On the genealogy of morality. Hackett Publishing Company. Heidegger, M. (1927). Being and time. Harper Perennial Modern Classics. Sartre, J.-P. (1943). Being and nothingness. Washington Square Press. Camus, A. (1942). The stranger. Vintage International.26. Dostoevsky, F. (1866). Crime and punishment. Penguin Classics. Kafka, F. (1915). The metamorphosis. Classix Press. Borges, J. L. (1944). Ficciones. Grove Press. Calvino, I. (1972). Invisible cities. Harcourt Brace Jovanovich. Eco, U. (1980). The name of the rose. Harcourt. Damasio, A. (1994). Descartes' error: Emotion, reason, and the human brain. Putnam. Panksepp, J. (1998). Affective neuroscience: The foundations of human and animal emotions. Oxford University Press. LeDoux, J. (1996). The emotional brain: The mysterious underpinnings of emotional life. Simon & Schuster. Solms, M., & Turnbull, O. (2002). The brain and the inner world: An introduction to the neuroscience of subjective experience. Other Press. Fonagy, P., Gergely, G., Jurist, E. L., & Target, M. (2002). Affect regulation, mentalization, and the development of the self. Other Press. Stern, D. N. (1985). The interpersonal world of the infant: A view from psychoanalysis and developmental psychology. Basic Books. Tronick, E. (2007). The neurobehavioral and social-emotional development of infants and children. W.W. Norton & Company. Beebe, B., & Lachmann, F. M. (2014). The origins of attachment: Infant research and adult treatment. Routledge. Schore, J. R., & Schore, A. N. (2008). Modern attachment theory: The central role of affect regulation in development and treatment. Clinical Social Work Journal, 36(1), 9-20. Ogden, P., Minton, K., & Pain, C. (2006). Trauma and the body: A sensorimotor approach to psychotherapy. W.W. Norton & Company.  

Read the longform article at:https://gettherapybirmingham.com/healing-the-modern-soul-part-2/   The Philosophy of Psychotherapy The Corporatization of Healthcare and Academia: A Threat to the Future of Psychotherapy The field of psychotherapy is at a critical juncture, facing numerous challenges that threaten its ability to effectively address the complex realities of the human experience. Chief among these challenges is the growing influence of corporate interests and the trend towards hyper-specialization in academic psychology, which have led to a disconnect between the profession and its roots, as well as a lack of understanding of the physical reality of the body, anthropology, and the history of the field. In this article, we will explore the ways in which the corporatization of healthcare and academia is impacting psychotherapy, and argue that in order for the profession to remain relevant and effective, it must embrace a more holistic and integrative approach that recognizes the interconnectedness of the mind, body, and spirit. This requires a renewed commitment to developing a coherent concept of self, a shared language and understanding of implicit memory, and a vision of psychotherapy as a means of empowering individuals to become more effective at being themselves in the world and, in turn, better at transforming the world for the better. The Corporatization of Healthcare and Academia The influence of corporate interests on healthcare and academia has had a profound impact on the field of psychotherapy. The pressure to maximize profits and minimize costs has led to a shift away from comprehensive diagnosis and towards a reliance on quick fixes like medication and brief, manualized therapies. This trend is particularly evident in the way that psychiatry has evolved over the past few decades. Psychiatrists used to spend an entire hour with their patients doing psychotherapy, but now the majority of the profession relies solely on drug therapy. In fact, a staggering 89% of psychiatrists used only drug therapy in 2010, compared to just 54% in 1988 (Mojtabai & Olfson, 2008). Patients are often left feeling frustrated and unheard, with many giving up on medication after their psychiatrist writes a script in the first and last five minutes of their first session. The same forces are at work in academia, where the cost of education has skyrocketed and the focus has shifted towards producing "products" rather than fostering critical thinking and innovation. Adjunct professors, who often lack the expertise and experience to teach psychotherapy effectively, have replaced tenure-track faculty, and students are graduating with a narrow understanding of the field that is ill-suited to the realities of private practice (Collier, 2017). The result is a profession that is increasingly disconnected from its roots and the physical reality of the body. Anthropology, humanities and the history of the profession, which offer valuable insights into the nature of the human experience and the evolution of psychotherapy, are largely ignored in favor of a narrow focus on cognitive-behavioral interventions and symptom reduction pushed largely to help psychopharm companies' bottom lines (Frances, 2013). The current academic publishing system is also broken. Academics work hard to come up with original ideas and write papers, only to give their work away for free to publishers who make trillions of dollars in profits while the authors get no compensation (Buranyi, 2017). Peers often cite papers to support their own points without actually reading them in depth. And the "best" journals frequently publish absurd psychology articles that would make you laugh if you said their main point out loud, but hide their lack of substance behind academic jargon (Sokal, 2008). Meanwhile, students spend years in graduate school being forced to research what their advisor wants, not what's truly innovative or needed to advance the field. After a decade of study and compromise, the pinnacle achievement is often creating a new 30-question screener for something like anxiety, rather than developing therapists who can actually discern and treat anxiety without needing a questionnaire. The system fails to properly vet or pay therapists, assuming they can't be trusted to practice without rigid manuals and checklists. This hyper-rationality, the madness arising from too much logic rather than too little, is very useful to moneyed interests like the Department of Defense in how they want to fund and control research. Large language models and AI are the pinnacle of this - spreadsheets sorting data points to mimic human speech, created by people so disconnected from a real sense of self that they believe you can turn people into robots because they've turned themselves into robots (Weizenbaum, 1976). But psychology and therapy can't be reduced to hard science and pure empiricism the way fields like physics can (at least until you get to quantum physics and have to rely on metaphor again). We can't remove all intuition, subjective experience and uncertainty (Rogers, 1995). The reproducibility crisis in psychology research shows the folly of this over-rationality (Open Science Collaboration, 2015). Studies that throw out any participant who dropped out of CBT treatment because it wasn't helping them are not painting an accurate picture (Westen et al., 2004). Developing a Coherent Concept of Self A History of the Self Our understanding of the self has evolved throughout history: Ancient Greek Philosophy (6th century BCE - 3rd century CE) Socrates introduces the idea of the self as a distinct entity, emphasizing self-knowledge and introspection (Plato, trans. 2002). Plato's concept of the soul as the essence of the self, distinct from the physical body (Plato, trans. 1997). Aristotle's notion of the self as the unity of body and soul, with the soul being the form or essence of the individual (Aristotle, trans. 1986). Medieval Philosophy (5th century CE - 15th century CE) St. Augustine's concept of the self as a reflection of God, with the inner self being the source of truth and self-knowledge (Augustine, trans. 2002). St. Thomas Aquinas' synthesis of Aristotelian and Christian concepts of the self, emphasizing the soul as the form of the body (Aquinas, trans.1981). Renaissance and Enlightenment (16th century CE - 18th century CE) Descartes' famous "cogito ergo sum" ("I think, therefore I am"), establishing the self as a thinking, conscious being (Descartes, trans. 1996). Locke's idea of the self as a blank slate shaped by experience and the continuity of consciousness (Locke, trans. 1975). Hume's skepticism about the self, arguing that it is merely a bundle of perceptions without a unified identity (Hume, trans. 2000). Romantic Era (late 18th century CE - mid-19th century CE) The self is seen as a creative, expressive force, with an emphasis on individuality and subjective experience (Berlin, 2013). The rise of the concept of the "self-made man" and the importance of personal growth and self-realization (Trilling, 1972). 20th Century Philosophy and Psychology Freud's psychoanalytic theory, which posits the self as composed of the id, ego, and superego, with unconscious drives and conflicts shaping behavior (Freud, trans.1989). Jung's concept of the self as the center of the psyche, integrating conscious and unconscious elements (Jung, 1959). Existentialism's emphasis on the self as a product of individual choices and actions, with the need to create meaning in a meaningless world (Sartre, trans. 1956). The rise of humanistic psychology, with its focus on self-actualization and the inherent potential of the individual (Maslow, 1968). Postmodernism's deconstruction of the self, challenging the idea of a unified, coherent identity (Jameson, 1991). Contemporary Developments (late 20th century CE - present) The influence of neuroscience and cognitive science on the understanding of the self as an emergent property of brain processes (LeDoux, 2002). The impact of social and cultural factors on the construction of the self, with the recognition of multiple, intersecting identities (Gergen, 1991). The rise of narrative theories of the self, emphasizing the role of storytelling in shaping personal identity (Bruner, 1990). The influence of Eastern philosophies and contemplative practices on Western concepts of the self, with an emphasis on mindfulness and interconnectedness (Epstein, 1995). Psychotherapy and the Concept of Self Sigmund Freud (1856-1939) - Psychoanalysis: Freud, the founder of psychoanalysis, conceived of the self as being composed of three elements: the id, the ego, and the superego. The id represents the primitive, instinctual drives; the ego mediates between the demands of the id and the constraints of reality; and the superego represents the internalized moral standards and values of society. Freud believed that the goal of psychotherapy was to bring unconscious conflicts and desires into conscious awareness, allowing the ego to better manage the competing demands of the id and superego (Freud, trans. 1989). Carl Jung (1875-1961) - Analytical Psychology: Jung, a former collaborator of Freud, developed his own theory of the self, which he saw as the central archetype of the psyche. Jung believed that the self represented the unity and wholeness of the personality, and that the goal of psychotherapy was to help individuals achieve a state of self-realization or individuation. This involved integrating the conscious and unconscious aspects of the psyche, including the persona (the public face), the shadow (the repressed or hidden aspects of the self), and the anima/animus (the inner masculine or feminine) (Jung, 1959). Alfred Adler (1870-1937) - Individual Psychology: Adler, another former collaborator of Freud, emphasized the importance of social relationships and the drive for superiority in shaping the self. He believed that individuals develop a unique lifestyle or way of being in the world based on their early experiences and relationships, and that the goal of psychotherapy was to help individuals overcome feelings of inferiority and develop a healthy, socially-oriented way of living (Adler, trans. 1964). Fritz Perls (1893-1970) - Gestalt Therapy: Perls, the founder of Gestalt therapy, saw the self as an ongoing process of self-regulation and self-actualization. He believed that the goal of psychotherapy was to help individuals become more aware of their present-moment experience and to take responsibility for their thoughts, feelings, and actions. Perls emphasized the importance of contact between the self and the environment, and the need to integrate the different aspects of the self into a cohesive whole (Perls et al., 1951). Internal Family Systems (IFS) - Richard Schwartz (1950-present): IFS is a more recent approach that sees the self as being composed of multiple sub-personalities or "parts." These parts are seen as having their own unique qualities, desires, and beliefs, and the goal of IFS therapy is to help individuals develop a greater sense of self-leadership and inner harmony. The self is seen as the core of the personality, with the capacity to lead and integrate the different parts (Schwartz, 1995). As Schwartz writes in the introduction to his book on IFS, the model was heavily influenced by Gestalt therapy and the work of Carl Jung. Schwartz aimed to create a non-pathologizing approach that honored the complexity and wisdom of the psyche. IFS shares Jung's view of the self as the central organizing principle, surrounded by various archetypes or subpersonalities. It also draws on the Gestalt emphasis on present-moment awareness and the need for integration of different aspects of the self. However, IFS offers a more user-friendly language than classical Jungian analysis, without the need for extensive explanations of concepts like anima/animus. In IFS, a patient can quickly identify different "parts" - for example, a protector part that taps its foot and bites its nails to avoid painful feelings. By directly engaging with and embracing that part, the patient can access the vulnerable feelings and memories it is protecting against, fostering self-compassion and integration over time. The IFS model is an example of how contemporary approaches are building on the insights of depth psychology while offering more transparent, experience-near practices suitable for a wider range of patients and practitioners. It reflects an ongoing effort to develop a cohesive yet flexible understanding of the self that remains open to unconscious processes. Cognitive-Behavioral Therapy (CBT) - Aaron Beck (1921-2021) and Albert Ellis (1913-2007): CBT, developed by Beck and Ellis, focuses on the role of thoughts and beliefs in shaping emotional and behavioral responses. CBT sees the self as being largely determined by the individual's cognitions, and the goal of therapy is to help individuals identify and modify maladaptive or irrational beliefs and thought patterns. CBT places less emphasis on the unconscious or intrapsychic aspects of the self, and more on the conscious, rational processes that shape behavior (Beck, 1979; Ellis & Harper, 1975). Applied Behavior Analysis (ABA) - B.F. Skinner (1904-1990): ABA, based on the work of Skinner and other behaviorists, sees the self as a product of environmental contingencies and reinforcement histories. ABA focuses on observable behaviors rather than internal states or processes, and the goal of therapy is to modify behavior through the systematic application of reinforcement and punishment. ABA has been widely used in the treatment of autism and other developmental disorders, but has been criticized for its lack of attention to the inner experience of the self (Skinner, 1953; Lovaas, 1987). What is Self? One of the key challenges facing psychotherapy today is the lack of a coherent concept of self. The self is a complex and dynamic entity that is shaped by a range of internal and external factors, including our experiences, relationships, and cultural context (Baumeister, 1987). Unfortunately, many contemporary models of therapy fail to adequately capture this complexity, instead relying on simplistic and reductionistic notions of the self as a collection of symptoms or behaviors to be modified (Wachtel, 1991). To develop a more coherent and holistic concept of self, psychotherapy must draw on insights from a range of disciplines, including psychology, philosophy, anthropology, and the humanities (Sass & Parnas, 2003). This requires a willingness to engage with the messy and often paradoxical nature of the human experience, recognizing that the self is not a fixed entity but rather a constantly evolving process of becoming (Gendlin, 1978). The psychoanalyst Carl Jung's concept of the self as the central archetype, connected to the divine and the greater unconscious, offers a useful starting point for this endeavor. Jung believed that by making the unconscious conscious and dealing with ego rigidity, individuals could embody a deeper sense of purpose and connection to the universe (Jung, 1959). While we may not need to fully embrace Jung's metaphysical language, his emphasis on the dynamic interplay between conscious and unconscious processes, as well as the importance of symbol, dream, and myth in shaping the self, remains highly relevant today (Hillman, 1975). Other approaches, such as Internal Family Systems (IFS) therapy and somatic experiencing, also offer valuable insights into the nature of the self. IFS sees the self as a core of compassion, curiosity, and confidence that is surrounded by protective parts that arise in response to trauma and other challenges. By working with these parts and fostering greater integration and self-leadership, individuals can develop a more coherent and authentic sense of self (Schwartz, 1995). Similarly, somatic experiencing emphasizes the role of the body in shaping the self, recognizing that trauma and other experiences are stored not just in the mind but also in the muscles, nerves, and other physical structures (Levine, 1997). Models like IFS, somatic experiencing, and lifespan integration are appealing because they see the self as a dynamic ecosystem that is always evolving and striving for integration and actualization (Boon et al., 2011; Ogden et al., 2006; Pace, 2012). They don't try to label and categorize everything, recognizing that sometimes we need to just sit with feelings and sensations without fully understanding them intellectually. Lifespan integration in particular views the self as a continuum of moments threaded together like pearls on a necklace. Traumatic experiences can cause certain "pearls" or ego states to become frozen in time, disconnected from the flow of the self-narrative. By imaginally revisiting these moments and "smashing them together" with resource states, lifespan integration aims to re-integrate the self across time, fostering a more coherent and flexible identity (Pace, 2012). In contrast, the more behavioral and manualized approaches like CBT and ABA have a much more limited and problematic view. They see the self as just a collection of cognitions and learned behaviors, minimizing the role of the unconscious and treating people more like programmable robots (Shedler, 2010). If taken to an extreme, this is frankly offensive and damaging. There has to be room for the parts of the self that we can feel and intuit but not fully articulate (Stern, 2004). Ultimately, developing a coherent concept of self requires a willingness to sit with the tensions and paradoxes of the human experience, recognizing that the self is always in communication with the world around us, and that our sense of who we are is constantly being shaped by implicit memory and other unconscious processes (Schore & Schore, 2008). It requires remaining open to uncertainty and realizing that the self is never static or finished, but always dynamically unfolding (Bromberg, 1996). Good therapy helps people get in touch with their authentic self, not just impose a set of techniques to modify surface-level symptoms (Fosha et al., 2009). Understanding Implicit Memory Another critical challenge facing psychotherapy today is the lack of a shared language and understanding of implicit memory. Implicit memory refers to the unconscious, automatic, and often somatic ways in which our past experiences shape our present thoughts, feelings, and behaviors (Schacter et al., 1993). While the concept of implicit memory has a long history in psychotherapy, dating back to Freud's notion of the unconscious and Jung's idea of the collective unconscious, it remains poorly understood and often overlooked in contemporary practice (Kihlstrom, 1987). This is due in part to the dominance of cognitive-behavioral approaches, which tend to focus on explicit, conscious processes rather than the deeper, more intuitive and embodied aspects of the self (Bucci, 1997). To effectively address the role of implicit memory in psychological distress and personal growth, psychotherapy must develop a shared language and framework for understanding and working with these unconscious processes (Greenberg, 2002). This requires a willingness to engage with the body and the somatic experience, recognizing that our thoughts, feelings, and behaviors are deeply rooted in our physical being (van der Kolk, 2014). One way to think about implicit memory is as a kind of "photoshop filter" that our brain is constantly running, even when we are not consciously aware of it. Just as the center of our visual field is filled in by our brain based on the surrounding context, our implicit memories are constantly shaping our perceptions and reactions to the world around us, even when we are not consciously aware of them. This is why it is so important for therapists to be attuned to the subtle cues and signals that patients give off, both verbally and nonverbally. A skilled therapist can often sense the presence of implicit memories and unconscious processes long before the patient is consciously aware of them, and can use this information to guide the therapeutic process in a more effective and meaningful direction (Schore, 2012). At the same time, it is important to recognize that implicit memories are not always negative or pathological. In fact, many of our most cherished and meaningful experiences are encoded in implicit memory, shaping our sense of self and our relationships with others in profound and often unconscious ways (Fosshage, 2005). The goal of therapy, then, is not necessarily to eliminate or "fix" implicit memories, but rather to help individuals develop a more conscious and intentional relationship with them, so that they can be integrated into a more coherent and authentic sense of self (Stern, 2004). The Future of the Unconscious Many of the most interesting thinkers in the history of psychology understood this symbolic dimension of implicit memory, even if their specific theories needed refinement. Freud recognized the dynamic interplay of conscious and unconscious processes, and the way that repressed material could manifest in dreams, symptoms, and relational patterns (Freud, trans. 1989). Jung saw the unconscious as not just a repository of repressed personal material, but a deep well of collective wisdom and creative potential, populated by universal archetypes and accessed through dream, myth, and active imagination (Jung, 1968). Jung urged individuals to engage in a lifelong process of "individuation," differentiating the self from the collective while also integrating the conscious and unconscious aspects of the psyche (Jung, 1964). Reich connected chronic muscular tensions or "character armor" to blocked emotions and neurotic conflicts, pioneering body-based interventions aimed at restoring the free flow of life energy (Reich, 1980). While some of Reich's later work veered into pseudoscience, his core insights about the somatic basis of psychological experience were hugely influential on subsequent generations of clinicians (Young, 2006). More recently, emerging models such as sensorimotor psychotherapy (Ogden & Fisher, 2015), accelerated experiential dynamic psychotherapy (AEDP; Fosha, 2000), and eye movement desensitization and reprocessing (EMDR; Shapiro, 2017) aim to access and integrate implicit memories through body-based and imagistic techniques. By working with posture, sensation, movement, and breath, these approaches help patients bring nonverbal, affective material into conscious awareness and narrative coherence. Process-oriented therapies such as Arnold Mindell's process work (Mindell, 1985) offer another compelling framework for engaging implicit memory. Mindell suggests that the unconscious communicates through "channels" such as vision, audition, proprioception, kinesthesia, and relationship. By unfolding the process in each channel and following the flow of "sentient essence," therapists can help patients access and integrate implicit memories and in turn catalyze psychological and somatic healing. These contemporary approaches build on the insights of earlier clinicians while offering new maps and methods for navigating the realm of implicit memory. They point towards an understanding of the self as an ever-evolving matrix of conscious and unconscious, cognitive and somatic, personal and transpersonal processes. Engaging implicit memory is not about pathologizing the unconscious so much as learning its unique language and honoring its hidden wisdom. At the same time, this is tricky terrain to navigate, personally and professionally. As therapist and patient venture into the uncharted waters of the unconscious, it is crucial to maintain an attitude of humility, compassion, and ethical integrity (Stein, 2006). We must be mindful of the power dynamics and transference/countertransference currents that can arise in any therapeutic relationship, and work to create a safe, boundaried space for healing and transformation (Barnett et al., 2007). There is also a risk of getting lost in the fascinating world of the unconscious and losing sight of external reality. While depth psychology and experiential therapies offer valuable tools for self-exploration and meaning-making, they are not a replacement for practical skills, behavioral changes, and real-world action. We must be careful not to fall into the trap of "spiritual bypassing," using esoteric practices to avoid the hard work of embodying our insights and values in daily life (Welwood, 2000). Ultimately, the future of psychotherapy lies in integrating the best of what has come before while remaining open to new discoveries and directions. By combining scientific rigor with clinical artistry, cognitive understanding with experiential depth, and technical skill with ethical care, we can continue to expand our understanding of the self and the transformative potential of the therapeutic relationship. As we navigate the uncharted territories of the 21st century and beyond, we will need maps and methods that honor the full complexity and mystery of the human experience. Engaging with the unconscious and implicit dimensions of memory is not a luxury but a necessity if we are to rise to the challenges of our time with creativity, resilience, and wisdom. May we have the courage to venture into the depths, and the humility to be transformed by what we find there. Empowering Individuals to Be Themselves The ultimate goal of psychotherapy, in my view, is to empower individuals to become more effective at being themselves in the world and, in turn, better at transforming the world for the better. This requires a fundamental shift in the way that we think about mental health and well-being, moving beyond a narrow focus on symptom reduction and towards a more holistic and integrative approach that recognizes the interconnectedness of mind, body, and spirit. To achieve this goal, psychotherapy must embrace a range of approaches and techniques that are tailored to the unique needs and experiences of each individual. This may include somatic therapies that work with the body to release trauma and promote healing, such as somatic experiencing, sensorimotor psychotherapy, or EMDR (Levine, 1997; Ogden & Fisher, 2015; Shapiro, 2017). It may also include depth psychologies that explore the unconscious and archetypal dimensions of the psyche, such as Jungian analysis, psychosynthesis, or archetypal psychology (Jung, 1968; Assagioli, 1965; Hillman, 1975). And it may include humanistic and experiential approaches that emphasize the inherent worth and potential of each person, such as person-centered therapy, gestalt therapy, or existential psychotherapy (Rogers, 1995; Perls et al., 1951; Yalom, 1980). At the same time, psychotherapy must also be grounded in a deep understanding of the social, cultural, and political contexts in which individuals live and work. This requires a willingness to engage with issues of power, privilege, and oppression, recognizing that mental health and well-being are intimately connected to the broader structures and systems that shape our lives (Prilleltensky, 1997). It also requires a recognition that the goal of therapy is not simply to help individuals adapt to the status quo, but rather to empower them to become agents of change in their own lives and in the world around them (Freire, 1970). Therapists as Agents of the Post-Secular Sacred One way to think about this is through the lens of what depth psychologist David Tacey calls the "post-secular sacred" (Tacey, 2004). Tacey argues that we are moving into a new era of spirituality that is grounded in a deep respect for science and reason, but also recognizes the importance of myth, symbol, and the unconscious in shaping our experience of the world. In this view, the goal of therapy is not to strip away our illusions and defenses in order to reveal some kind of objective truth, but rather to help individuals develop a more authentic and meaningful relationship with the mystery and complexity of existence. This requires a willingness to sit with the discomfort and uncertainty that often accompanies the process of growth and transformation. It also requires a recognition that the path to wholeness and healing is not always a straight line, but rather a winding and often circuitous journey that involves confronting our deepest fears and vulnerabilities (Jung, 1959). Therapists of Agents of the Post Secular Sacred Riddle in the Garden by Robert Penn Warren My mind is intact, but the shapes of the world change, the peach has released the bough and at last makes full confession, its pudeur had departed like peach-fuzz wiped off, and We now know how the hot sweet- ness of flesh and the juice-dark hug the rough peach-pit, we know its most suicidal yearnings, it wants to suffer extremely, it Loves God, and I warn you, do not touch that plum, it will burn you, a blister will be on your finger, and you will put the finger to your lips for relief—oh, do be careful not to break that soft Gray bulge of blister like fruit-skin, for exposing that inwardness will increase your pain, for you are part of this world. You think I am speaking in riddles. But I am not, for The world means only itself. In the image that Penn Warren creates in "Riddle in the Garden" is a labyrinth leading back to the birth of humans in the garden of Eden.  Life itself is a swelling of inflammation from a wound or a need in both blisters and in peaches. You cannot have one part of the process without accepting all of it. The swelling in the growth of the fruit is also the swelling in the growth of a blister of pain. The peach must swell and become a sweet tempting blister or else no one would eat it and expose the "inwardness" of the seed to grow more trees.  exists to be eaten to die. We eat the peach to grow the next one. Not to touch the “suicidal” peach is not to touch life itself. For to live is to be hurt and to grow. To touch the peach is to become part of the world like Adam and Eve found out. It hurts it blisters us turning us into fruit.  For Penn Warren it is the separation of the self from the world of divine connection with nature that creates our need for meaning. This need is the reason that patients come to therapy. God tells us that “I am the lord your God” but Penn Warren tells us “I am not”. For “The world means only itself”. This process only has the meaning that we allow ourselves to give it. This is not a riddle, Penn Warren tells us.  It is only something we have to deal with but cannot not solve. The world means only itself. There is no gimmick or solution to the problem of being human.  In other words, the process of becoming more fully ourselves is not always easy or comfortable. It requires a willingness to confront the pain and suffering that is inherent in the human condition, and to recognize that growth and healing often involve an alchemical kind of death and rebirth. But it is precisely through this process of facing our fears and vulnerabilities that we can begin to develop a more authentic and meaningful relationship with ourselves, with others, and with the world around us. Ultimately, the goal of psychotherapy is not to provide answers or solutions, but rather to create a space in which individuals can begin to ask deeper questions about the nature of their existence and their place in the world. It is to help individuals develop the tools and capacities they need to navigate the complexities of life with greater courage, compassion, and wisdom. And it is to empower individuals to become more effective at being themselves in the world, so that they can contribute to the greater whole and help to create a more just, equitable, and sustainable future for all. The Future of Psychotherapy The corporatization of healthcare and academia poses a serious threat to the future of psychotherapy, undermining its ability to effectively address the complex realities of the human experience. To remain relevant and effective in the face of these challenges, the field must embrace a more holistic and integrative approach that recognizes the interconnectedness of the mind, body, and spirit. This requires a renewed commitment to developing a coherent concept of self, a shared language and understanding of implicit memory, and a vision of psychotherapy as a means of empowering individuals to become more effective at being themselves in the world and, in turn, better at transforming the world for the better. It also requires a willingness to engage with the full complexity and paradox of the human experience, recognizing that growth and healing often involve a kind of death and rebirth, and that the path to wholeness is not always a straight line. As the psychologist Carl Jung once wrote, "The privilege of a lifetime is to become who you truly are." Psychotherapy and the Dialectic of Self and World As we have explored throughout this essay, the self does not exist in a vacuum, but is always in dynamic interaction with the world around it. Our sense of who we are, what we value, and what is possible for us is shaped by a complex interplay of internal and external factors, from our earliest experiences of attachment and attunement to the broader social, cultural, and political contexts in which we are embedded. In many ways, psychotherapy can be seen as a process of exploring and working with the dialectical tension between self and world, between our innermost longings, fears, and aspirations and the often harsh realities of the environments we find ourselves in. When we enter therapy, we bring with us not only our own unique histories, personality structures, and ways of being, but also the internalized messages, expectations, and constraints of the world around us. For many individuals, these internalized messages and constraints can feel suffocating, limiting their sense of possibility and agency in the world. They may find themselves feeling stuck, trapped, or disconnected from their authentic selves, playing roles and wearing masks that no longer fit who they really are. In the face of external pressures to conform, to achieve, to fit in, the self can become fragmented, disempowered, or lost. The task of psychotherapy, then, is to help individuals rediscover and reclaim a sense of self that feels vital, authentic, and empowered, while also developing the skills and capacities needed to navigate the complexities of the world with greater flexibility, resilience, and integrity. This requires a delicate balance of supportive and challenging interventions, of validating the individual's unique experience while also gently questioning and expanding their assumptions about what is possible. On one end of the spectrum, an overly supportive or myopic approach to therapy can run the risk of enabling individuals to remain stuck in limiting patterns and beliefs, reinforcing a sense of helplessness or dependence on the therapist. While providing a warm, empathic, and nonjudgmental space is essential for building trust and safety in the therapeutic relationship, it is not sufficient for fostering real growth and change. Individuals need to be challenged to step outside their comfort zones, to experiment with new ways of being and relating, and to take responsibility for their choices and actions in the world. On the other end of the spectrum, an overly challenging or confrontational approach to therapy can be experienced as invalidating, shaming, or even retraumatizing, particularly for individuals with histories of abuse, neglect, or marginalization. Pushing individuals to "toughen up," to adapt to oppressive or toxic environments, or to simply accept the "reality" of their situation without questioning or resisting it can lead to a kind of false or forced adaptation, a loss of self that is no less harmful than remaining stuck. The key, then, is to find a middle path between these extremes, one that honors the individual's inherent worth, agency, and potential while also recognizing the very real constraints and challenges of the world they inhabit. This requires a deep understanding of the ways in which power, privilege, and oppression shape our experiences and identities, as well as a willingness to grapple with the existential questions of meaning, purpose, and authenticity that arise when we confront the gap between who we are and who we feel we ought to be. In practice, this might involve helping individuals to: Develop a clearer and more coherent sense of self, one that integrates the various parts of their personality, history, and identity in a way that feels authentic and meaningful to them. Identify and challenge limiting beliefs, assumptions, and patterns of behavior that keep them stuck or disconnected from their true desires and values. Cultivate greater self-awareness, self-compassion, and self-acceptance, learning to embrace the full range of their thoughts, feelings, and experiences with curiosity and kindness. Develop the skills and capacities needed to communicate effectively, set healthy boundaries, and navigate relationships and social situations with greater ease and confidence. Explore and experiment with new ways of being and relating in the world, taking risks and stepping outside their comfort zones in service of their growth and healing. Engage critically and creatively with the social, cultural, and political contexts that shape their lives, developing a sense of empowerment, agency, and social responsibility. Connect with a deeper sense of meaning, purpose, and spirituality, one that transcends the ego and connects them to something greater than themselves. Ultimately, the goal of psychotherapy is not simply to help individuals adapt to the world as it is, but to empower them to become active agents of change, both in their own lives and in the larger systems and structures that shape our collective reality. By developing a stronger, more integrated, and more authentic sense of self, individuals can begin to challenge and transform the limiting beliefs, oppressive power dynamics, and dehumanizing narratives that keep us all stuck and disconnected from our shared humanity. In this sense, psychotherapy is not just a personal journey of healing and self-discovery, but a deeply political and moral enterprise, one that calls us to envision and create a world that is more just, compassionate, and sustainable for all. As therapists, we have a unique opportunity and responsibility to support individuals in this process, to bear witness to their pain and their resilience, and to help them find the courage, clarity, and creativity needed to live a life of purpose, integrity, and connection. As the existential psychiatrist Viktor Frankl once wrote, "Between stimulus and response there is a space. In that space is our power to choose our response. In our response lies our growth and our freedom." By creating a space for individuals to explore and expand their capacity to choose, to respond to the world with authenticity and agency, psychotherapy can play a vital role in the ongoing dialectic of self and world, of personal and collective transformation. 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Read the Longform Article on the Blog: https://gettherapybirmingham.com/4777-2/   Navigating Uncertainty, and Finding Meaning in a Fractured World Our era is characterized by the dominance of hyper-rationality and the relentless pursuit of objective truth, production, accomplishment and consumption.  The human psyche finds itself adrift in a sea of fragmented images and disconnected meanings as the previous myths that used to give us purpose are exposed as hollow or erroneous. I see patients everyday that describe this phenomenon but not in these words. It is as if they are saying that they do not know who they are anymore. Not because they have changed but because all of the nodes and references points that used to contextualize their identity are stripped away or have been made foreign and incomprehensible. However the world still looks the same to them, despite its alienating effect. It is not the aesthetics of the world that are different, but the effect that it has on us. Because the world looks the same we feel crazy. Really it is our feelings telling us that the world is crazy even though it looks the same. Effective therapy in the modern world needs to get over its insecurities of feeling or looking crazy. If we don't let ourselves as therapists admit to patients that we also feel in pain, that we also feel crazy from these same forces, then how can therapy do anything but gaslight our patients more. When I see the news I feel like I am on drugs, even though I am stone cold sober. I know that the people on tv do not believe the things they say and are not acting for the reasons that they tell me as a spectator that they are. I am not a politician or a god, I am a therapist. I am as paralyzed against these forces as my patients are and yet I must help them recon with them. I must help them reckon with them even though I do not know how to reckon with them myself. I didn't understand it at first but have come around to the line of W.H. Auden that the Jungian analyst James Hillman liked to quote at the end of his life. “We are lived by forces that we pretend to understand.” -W. H. Auden Auden's line highlights how the frameworks and philosophies we resort to for certainty and order are often little more than self-delusion. The grand meaning-making systems of religion, science, politics, etc. that have risen to such cultural dominance are but feeble attempts to exert control over the ineffable complexities of being. Yet we cling tenaciously to these conceptual constructs, these hyper-real simulations, because the alternative – admitting the primacy of ambiguity, contradiction, and the unfathomable depths propelling our thoughts and actions – is simply too destabilizing. The simulacrum proliferates these hyper-rational facades and simulated realities precisely because they defend against having to confront the “forces we pretend to understand.” The philosopher Jean Baudrillard's concept of the simulacra, or a copy without an original – a realm where simulations and representations have become more “real” than reality itself – aptly captures the sense of alienation and dislocation that pervades contemporary culture. In this world of surfaces and appearances, the depth of human experience is often lost, and the quest for authentic meaning becomes increasingly elusive. Appearance of the Unreal The simulacrum is a conceptual framework proposed by the philosopher and cultural theorist Jean Baudrillard in his book “The Intelligence of Evil or the Lucidity Pact” (2005). It refers to the realm of images and representations that have become detached from reality and taken on a life of their own in contemporary culture. According to Baudrillard, in the postmodern era, images and simulations have become more real than reality itself. Images circulate and multiply, creating a hyper reality that replaces the real world. In this realm, images no longer represent or refer to an external reality but instead become self-referential and self-generating. Some key characteristics of the simulacra as described by Baudrillard: It is a realm of simulacra, where copies and simulations have replaced the original and the authentic. It is a world of appearances and surfaces, where depth and meaning have been lost. It is a realm of fascination and seduction, where images captivate and manipulate the viewer. It is a world of illusion and virtuality, where the boundaries between the real and the imaginary have collapsed. The simulacra describes a semiotic vertigo, a self-referential hall of mirrors in which signifiers endlessly circulate and proliferate, unmoored from any ultimate signified or referent in material reality. It is a world that has become untethered from the symbolic order, that transcendent horizon of meaning and metaphysical grounding which allows a culture to orient human experience within a coherent frame. For Baudrillard, the implications of this unraveling of the symbolic order are profoundly disorienting and alienating. The perpetual bombardment of images and spectacle produces a crisis of meaning and a loss of critical distance. Signs and representations become unhinged from the tangible contexts and embodied human narratives that could imbue them with authenticity and significance. Gilbert Durand's Imaginary Gilbert Durand's concept of the imaginary, as described in his book “The Anthropological Structures of the Imaginary” (1960), can provide valuable insights into the crisis of meaning in the postmodern world. Durand argues that the human imagination is structured by fundamental archetypal patterns that shape our understanding of the world. For Durand, the realm of images, symbols, and myths constitutes the collective imaginary of a culture, providing a symbolic framework through which individuals can navigate the complexities of existence. However, in the postmodern era, the traditional symbols and myths that once anchored the imaginary have been eroded by the forces of secularization, rationalization, and technological change. The result is a fragmentation of the imaginary, a loss of symbolic coherence that leaves individuals adrift in a sea of disconnected images and meanings. Durand suggests that the crisis of meaning in contemporary culture is not merely a matter of intellectual or philosophical confusion, but a profound disruption of the archetypal structures that underpin human experience. The challenge, then, is to reconnect with new symbols and myths that can restore a sense of coherence and purpose. Michel Serres and the Proliferation of Images Michel Serres, in his work, explores the growing influence of images and visual media in contemporary society. He argues that the proliferation of images has created a new kind of environment that shapes our perception, knowledge, and behavior. Serres's perspective highlights the way in which images and simulations have come to dominate contemporary culture. The endless circulation of images creates a sense of information overload and semiotic confusion, making it difficult for individuals to discern what is real and what is illusory. In this context, the task of therapy becomes one of helping patients navigate the world of images, to find ways of grounding their experience in authentic human relationships and chosen, not preprogrammed, narratives. This may involve a critical interrogation of the images and representations that shape our understanding of the world, as well as a renewed emphasis on the importance of symbolic meaning and archetypal structures. The simulacrum is not merely a philosophical or semiotic problem, but a profound existential challenge. It undermines the very foundations of human subjectivity, calling into question the assumptions and beliefs that have traditionally provided a sense of order and purpose to human experience. In this context, the role of therapy becomes one of helping patients to confront the radical uncertainty and ambiguity of the postmodern condition. This may involve a willingness to embrace the inherent contradictions and paradoxes of existence, to find meaning in the midst of chaos and confusion. A Heap of Broken Images in the Waste Land of the Modern The crisis of meaning that haunts the modern age is poignantly evoked in T.S. Eliot's  “The Waste Land.” The poem's fragmented structure and kaleidoscopic imagery reflect the shattered psyche of a post-war generation, struggling to find coherence and purpose in a world that has lost its moral and spiritual bearings. The “heap of broken images” that Eliot describes is a powerful metaphor for the breakdown of the shared cultural narratives and value systems that once provided a sense of unity and direction to human life. This theme is echoed in the work of the Jungian analyst Edward Edinger, who argues that the loss of these collective “containers” of meaning has left individuals increasingly vulnerable to the direct impact of archetypal forces. Cut off from the mediating influence of cultural traditions and communal myths, the modern psyche is exposed to the raw power of the unconscious, leading to a range of psychological disturbances, from neurosis and obsession to psychosis and despair. At the core of the human experience lie archetypal energies, biological drives, unconscious impulses that defy rationalization. The Jungian analyst Edward Edinger highlighted how the breakdown of cultural narratives and societal containers in modernity has left the individual psyche exposed to these primordial currents without adequate symbolic mediation. We are “lived” more by these depths than by the ideological scripts we rehearse on the surface. The totalizing ideological systems and regimes of image-commodification so pervasive in late capitalism can be viewed as anxious attempts to reinstall order and stuff the denied “forces” back into an old and broken symbolic container. But as Auden intuited, and as the desolation of “The Waste Land” gives voice to, such efforts are doomed to fail in reinstating an authentic sense of meaning and rootedness. What is required is a re-enchantment of the world, a resacrilization of existence that can hold the tensions of the rational and irrational, the structured and the chaotic, in productive paradox. Rather than defensive pretense, the goal becomes to live into the mysteries with humility and openness. Only by greeting “the forces we pretend to understand” with vulnerability and courage can we hope to restore the symbolic depths modernity has paved over with hyper-rational simulations and spectacles. The Jungian idea of the tension of the opposites can help us make sense of the dichotomy between the real we we are seeing and the unreal that we are feeling. By trying to pick between these forces we have to pick between either feeling crazy and acting sane or feeling sane and acting crazy. If we are able to feel the truth of both the real an unreal, subjective and objective tension that the cognitive dissonance of the modern era is causing it will become a powerful intuition. This powerful intuition was something harnessed by the theorists and writers mentioned in this essay. It is why their work feels so true even where it might seem on the surface like madness. Such an approach does not abandon logic, analysis and differentiated understanding. Rather, it balances these with an embrace of ambiguity, a readiness to engage the symbolic potencies of the unconscious, myth and the mysteries that exceed rational categorization. The Buddhist notion of the “still point” that so haunts “The Waste Land” evokes this posture of dwelling in the creative spaciousness between conceptual fixities. For Jung, it is only through metabolizing psychic opposition that true depth and wholeness can arise. The reconciliation of conflicts within honors psyche's inexhaustible fertility, rather than defensively walling meaning off within cardboard ideological constructs. Real and Unreal Time Henri Bergson wrote that lived time (durée) is fundamentally different from the spatialized, quantified conception of time in science. He saw duration as a heterogeneous, interpenetrating flow irreducible to discrete instants. Intuition, rather than intellect, is the faculty by which we can grasp this dynamic continuity of consciousness. In Creative Evolution, Bergson proposed that evolution is driven by an élan vital – an immanent, indivisible current of life that flows through all living beings, giving rise to novelty and creative emergence rather than just gradual, continuous adaptation. Totalizing ideologies and the “regimes of image-commodification” in late capitalism are anxious attempts to reinstate a sense of order, but are doomed to fail at providing authentic meaning. What is needed is a re-enchantment and resacralization of the world that can hold the paradoxical tensions between rational and irrational, structured and chaotic. The Jungian notion of the tension of opposites illuminates the dichotomy between the “real” we see and the “unreal” we feel in the modern world. By feeling the truth of both and inhabiting that cognitive dissonance, it can become a powerful intuition – something you argue animates the work of the thinkers and writers you mention. The goal is to dwell in the “creative spaciousness” between conceptual fixities, balancing differentiated understanding with an openness to ambiguity, unconscious symbolism, and mystery. Metabolizing psychic opposition in this way allows for true wholeness to emerge, honoring the psyche's deep generativity. Bergson sits with the same Phenomenon as Eddinger. The modern mind, unmoored from traditional cultural and spiritual structures that once provided symbolic mediation and containment of archetypal energies, is more vulnerable to being overwhelmed by unconscious forces in the wake of traumatic rupture. Rebuilding an authentic relationship to meaning after trauma thus requires recovering a sense of anchoring in the living weave of the world's mystery and hidden coherence beneath the fragmenting onslaught of a hyper-rationalized, dispirited culture. Magic as Real and Unreal Intuition Bergson distinguishes between two forms of religious belief and practice: the “static religion” of closed societies, characterized by conformity to established norms and rituals, and the “dynamic religion” of open societies, driven by the creative impetus of mystical intuition. Within this framework, Bergson sees magic as a primitive form of static religion. He argues that magic arises from an extension of the “logic of solids” – our practical intelligence attuned to manipulating the material world – into the realm of human affairs. Just as we can cause changes in physical objects through our actions, magical thinking assumes that we can influence others and control events through symbolic gestures and incantations. Fabulation, on the other hand, is the human faculty of myth-making and storytelling. For Bergson, fabulation serves a vital social function by creating shared narratives and beliefs that bind communities together. It is a defensive reaction of nature against the dissolving power of intelligence, which, left unchecked, could undermine social cohesion by questioning established norms and practices. While Bergson sees both magic and fabulation as grounded in a kind of “fiction,” he does not dismiss them as mere illusions. Rather, he acknowledges their pragmatic value in structuring human life and experience. However, he also recognizes their limitations and potential dangers, especially when they harden into closed, dogmatic systems that stifle individual creativity and moral progress. In contrast to static religion, Bergson celebrates the dynamic, mystical élan of open religion, which he sees as the highest expression of the creative impulse of life. Mystics, through their intuitive coincidence with the generative source of reality, are able to break through the closed shells of tradition and breathe new vitality into ossified institutions and beliefs.Bergson's perspective on the creative, evolutionary impulse of life (élan vital) and the role of intuition in connecting with this generative force can provide a compelling lens for understanding the impact of trauma on the human psyche. In Bergson's view, intuition is the key to tapping into the dynamic, flowing nature of reality and aligning ourselves with the creative unfolding of life. It allows us to break through the rigid, spatialized categories of the intellect and coincide with the inner durational flux of consciousness and the world. Trauma, however, can be seen as a profound disruption of this intuitive attunement. The overwhelming, often unspeakable nature of traumatic experience can shatter our sense of coherence and continuity, leaving us feeling disconnected from ourselves, others, and the vital currents of life. In this state of fragmentation and dissociation, we may turn to various coping mechanisms and defenses that, while serving a protective function, can also further distract us from the healing power of intuition. For example, we may become rigidly fixated on controlling our environment, engaging in compulsive behaviors, or retreating into numbing addictions – all attempts to manage the chaos and terror of unintegrated traumatic memories. These trauma responses can be seen as a kind of “static religion” writ small – closed, repetitive patterns that provide a sense of familiarity and safety, but at the cost of flexibility, growth, and open engagement with the dynamism of life. They fulfill some of the same functions as the collective myths and rituals Bergson associated with fabulation, but in a constricted, individual way that ultimately keeps us stuck rather than propelling us forward. Moreover, the energy consumed by these trauma adaptations can leave us depleted and less able to access the vitalizing power of intuition. Instead of flowing with the creative impulse of the élan vital, we become caught in stagnant eddies of reactivity and defense. However, just as Bergson saw the potential for dynamic, open religion to renew and transform static, closed systems, healing from trauma involves a return to intuitive attunement and a reintegration with the generative flux of life. This may involve working through and releasing the residual charge of traumatic activation, re-establishing a sense of safety and embodied presence, and cultivating practices that reconnect us with the creative wellsprings of our being. In Jungian psychology, intuition is seen as a function that mediates between the conscious and unconscious realms of the psyche. Conscious intuition involves a deliberate, reflective engagement with the insights and promptings that emerge from our deeper layers of being. It requires an attitude of openness, curiosity, and discernment, as we seek to integrate the wisdom of the unconscious into our conscious understanding and decision-making. Unconscious intuition, on the other hand, operates below the threshold of awareness, influencing our thoughts, feelings, and behaviors in ways that we may not fully comprehend. When we are cut off from a conscious relationship with our intuitive function – as is often the case in the wake of trauma – our unconscious intuitions can become distorted, projected, and misused. This might manifest as projections, where we unconsciously attribute our own disowned qualities or experiences onto others, leading to interpersonal conflicts and misunderstandings. It could also take the form of acting out, where unintegrated traumatic experiences drive us to engage in compulsive, self-destructive behaviors. Or it might express itself through somatization, where the body carries the unresolved trauma that the conscious mind cannot bear. As we develop this more conscious relationship with our unconscious intuition, we can begin to discern the difference between reactive, trauma-based projections and genuine intuitive insights. We can learn to trust and follow the deeper wisdom of our psyche, while also maintaining the boundaries and discernment necessary for healthy functioning. Nietzsche saw logic as a form of insecurity In his writing Friedrich Nietzsche saw clearly that the philosophical  and scientific works  of ultra logical men were not dispassionate, rational examinations of truth, but rather deeply personal confessions that reveal the innermost fears, anxieties, and desires of their authors. He saw the most logical minds greatest works as opportunities to psychoanalyze men who could not see the “forces” that lived through them or the ones they had repressed. Science and philosophy for Nietzsche were merely unconsciously projected psychological struggles onto the world, creating elaborate metaphysical systems and grand narratives that serve to assuage their deepest existential terrors. There is much truth in this. When I have a radically existential patient that tells that “hell is other people” I know that that person is really telling me that they, themselves, feel like they are in hell.Nietzsche viewed science and philosophy as unconscious projections of psychological struggles onto the world. Nietzsche argues that the more a philosophical work presents itself as a purely logical, objective analysis, the more it betrays the underlying psychological desperation and spiritual repression of its creator. The grandiose claims to absolute truth and certainty that characterize much of Western philosophy are, for Nietzsche, simply a manifestation of the philosopher's inability to confront the fundamental chaos, uncertainty, and meaninglessness of existence. By constructing abstract, rationalistic systems that promise to explain and control reality, philosophers seek to impose order and stability on a world that is ultimately beyond their comprehension. In this sense, Nietzsche sees the history of philosophy as a series of  opportunities to eavesdrop while thinkers inadvertently disclose their most intimate fears and longings while claiming to have discovered universal truths. The more a philosopher insists on the logical necessity and objective validity of their system, the more they reveal the intensity of their own psychological needs and the depths of their existential anguish. The quest for absolute knowable truth and certainty is fundamentally misguided. The fragmentation and uncertainty that characterize the modern world are not problems to be solved through the application of reason, but rather the inevitable consequence of the collapse of the illusions and defenses that have sustained human beings throughout history. Nietzsche the Therapist Rather than seeking to impose a pre-existing framework of meaning onto the patient's experience, the therapist must work to help the individual confront and embrace the fundamental groundlessness of knowable and quantifiable existence. By learning to let go of the need for certainty and control, and by cultivating a sense of openness and creativity in the face of the unknown, the patient can begin to discover a more authentic and empowering way of being in the world. Just as philosophers have often unconsciously projected their own fears and desires onto the world, so too may therapists be tempted to impose their own beliefs and values onto their patients. When a patient comes in and says, “hell is other people,” they are really telling the therapist that they, themselves, feel like they are in hell. Ultimately, the task of healing the modern soul requires a willingness to embrace the full complexity and ambiguity of the human condition, to grapple with the shadows and uncertainties that haunt the edges of our awareness. It requires a stance of openness, curiosity, and compassion towards the multiplicity of human experience, and a recognition that our deepest truths often lie beyond the reach of any single theory or perspective. “The aim of therapy is to help the patient come to a point where he can live with uncertainty, without props, without the feeling that he must conform in order to belong. He must learn to live by his own resources, to stand on his own two feet.” -Fritz Perls Walter Benjamin is Shocking Walter Benjamin wrote in his essay “On Some Motifs in Baudelaire,” “The shock experience which the passer-by has in the crowd corresponds to what the worker ‘experiences' at his machine.”  In a world where the constant barrage of stimuli, the ceaseless flow of images and information, and the relentless pace of change have become the norm, the human sensorium is subjected to a perpetual onslaught of “shocks” that threaten to overwhelm our capacity for conscious reflection and meaningful engagement with the world. This ubiquitous experience of shock, for Benjamin, is intimately connected to the phenomenon of trauma. In a world where the protective barriers of tradition, ritual, and collective meaning have been eroded, the psyche is left increasingly vulnerable to the impact of events that exceed its capacity for understanding and assimilation. The result is a profound sense of alienation, disorientation, and fragmentation – a kind of pervasive traumatization of the modern soul. Benjamin's insights into the relationship between shock, trauma, and the technologization of experience have  potential implications for the practice of psychotherapy. They suggest that the task of healing in the modern world must involve more than simply addressing the symptoms of individual psychopathology, but must also grapple with the broader cultural and societal forces that shape the context of psychological suffering. In a world where the protective barriers of tradition, ritual, and collective meaning have been eroded, the psyche is left increasingly vulnerable to the impact of events that exceed its capacity for understanding and assimilation. This results in a profound sense of alienation, disorientation, and fragmentation – a kind of pervasive traumatization of the modern soul. It is all too easy for the psychotherapeutic encounter to reproduce the very conditions that contribute to the traumatization of the self. By creating a space of safety, containment, and reflection, the therapist can help the patient to develop the capacity for what Benjamin calls “contemplative immersion” – a mode of engagement with the world that resists the fragmenting and alienating effects of shock that highly logical psychoeducational or cognitive therapy might cause. For Benjamin, this loss of aura is symptomatic of a broader crisis of experience in modernity. In a world where everything is mediated through the filter of technology and mass media, our capacity for direct, unmediated experience is increasingly eroded. We become passive consumers of a never-ending stream of images and sensations, unable to anchor ourselves in the concrete realities of embodied existence. From this perspective everyone becomes a potential producer and distributor of images. We can become mindful of the images and sensations of our inner world and understand what we have internalized. This allows us to reject the empty images and symbols we still have allegiance to and to choose what we absorb from culture and what images we can create internally for ourselves. For Benjamin, the suffering and trauma of individuals cannot be understood in isolation from the broader social, economic, and political forces that we internalize as inner images that effect our experience of an outer world. Therapists who are informed by Benjamin's ideas may seek to help individuals not only heal from their own traumatic experiences but also to develop a critical consciousness and a sense of agency in the face of collective struggles. This agency in the patient can start with simply acknowledging these realities in therapy as forces that still do effect us. All Watched Over By Machines Of Loving Grace In an era where the dominant paradigm asserts that everything can and should be understood through the lens of rigid science and radical logic, we find ourselves grappling with a profound sense of meaninglessness. The emergence of conspiracy theories like Q Anon can be seen as a manifestation of our unconscious collective yearning for a coherent narrative that explains the invisible forces that shape our lives. In a world where the true levers of power often remain hidden from view, these folk mythologies provide a sense of order and purpose, even if they are ultimately illusory. One way to avoid not only destructive conspiracy theories, but also being manipulated by cults and advertisements, is to bring these hidden needs and pains to the surface of the psyche in therapy. If we make them know to ourselves they will not be able to hijack our emotional systems and manipulate our behavior. Viewing ourselves as purely rational and intellectual beings is what leaves these drives for comprehension, stability, inclusion, importance and purpose ripe for exploitation. Overly cognitive or intellectual therapy can leave these forces dormant as well or worse repress them further beneath the surface of the psyche. As Adam Curtis critiqued in the documentary  “All Watched Over by Machines of Loving Grace,” the notion that humans are merely computers that can be programmed and optimized is a seductive but ultimately flawed worldview. If we think that we are computers then will be driven mad by the dreams within us that cannot find expression through a binary choice. In the face of this existential uncertainty, psychotherapy must evolve to help patients cultivate a different kind of knowledge—one that is rooted in intuition and inner wisdom rather than intellectual mastery. This is not to say that we should abandon empiricism altogether, but rather that we must recognize its limitations and embrace a more humble, open-ended approach to understanding ourselves and the world around us. The poem “All Watched Over by Machines of Loving Grace” by Richard Brautigan, which inspired Curtis's documentary, envisions a future where humans and nature are harmoniously integrated with technology. While the poem's utopian vision may seem naive in retrospect, it speaks to a deep longing for a world in which we are not alienated from ourselves, each other, and the natural world. In the context of psychotherapy, this means helping patients to cultivate a sense of connection and meaning that transcends the narrow confines of intellectual understanding. All Watched Over By Machines Of Loving Grace I like to think (and the sooner the better!) of a cybernetic meadow where mammals and computers live together in mutually programming harmony like pure water touching clear sky. I like to think (right now, please!) of a cybernetic forest filled with pines and electronics where deer stroll peacefully past computers as if they were flowers with spinning blossoms. I like to think (it has to be!) of a cybernetic ecology where we are free of our labors and joined back to nature, returned to our mammal brothers and sisters, and all watched over by machines of loving grace. -Richard Brautigan Re-visioning Psychology James Hillman, a prominent post-Jungian thinker, presented a radical re-envisioning of psychology in his seminal work, “Re-Visioning Psychology” (1975). His main arguments challenged the prevailing assumptions of modern psychology and proposed a new approach rooted in the imagination, mythology, and the archetypal dimensions of the psyche. The “Soul” as Central: Hillman argues for a psychology centered on the “soul,” which he understands not as a religious or metaphysical entity, but as a perspective that deepens and “pathologizes” our engagement with life. He critiques modern psychology for reducing the psyche to the ego and neglecting the imaginative, poetic, and mythic dimensions of experience. Archetypal Psychology: Drawing on Jung's concept of archetypes, Hillman proposes an “archetypal psychology” that sees the psyche as inherently plural and polytheistic. He argues that psychological experiences and symptoms are best understood as expressions of archetypal patterns and images, rather than as personal pathologies to be cured. The Primacy of Image: For Hillman, the image is the primary mode of psychic reality. He emphasizes the need to attend to the autonomous, living images of the psyche – as expressed in dreams, fantasies, and symptoms – rather than reducing them to concepts or interpreting them in literal, personalistic terms. Pathologizing: Hillman challenges the medical model of psychology, which sees psychological distress as a disorder to be eliminated. Instead, he advocates for a “pathologizing” approach that honors the soul's need for depth, complexity, and engagement with the full range of human experience, including suffering and shadow aspects. Psyche as Story: Hillman sees the psyche as inherently narrative and mythic. He argues that we need to engage with the archetypal stories and patterns that shape our lives, rather than trying to “cure” or “solve” them. This involves cultivating a poetic, imaginative sensibility that can embrace paradox, ambiguity, and the unknown. Ecological Sensibility: Hillman's psychology is deeply ecological, recognizing the interdependence of psyche and world. He argues that psychological healing must involve a reconnection with the anima mundi, the soul of the world, and a re-ensouling of our relationship with nature, culture, and the cosmos. Critique of Individualism: Hillman challenges the modern ideal of the autonomous, self-contained individual. He sees the psyche as inherently relational and context-dependent, shaped by the archetypes, myths, and collective patterns of the culture and the wider world. Throughout “Re-Visioning Psychology,” Hillman argues for a psychology that is poetic, imaginative, and soulful, one that can embrace the full complexity and mystery of the human experience. His work has been influential in the fields of depth psychology, ecopsychology, and the humanities, offering a rich and provocative alternative to the dominant paradigms of modern psychology. The days of psychoanalysis, which sought to dissect every aspect of the psyche in an attempt to achieve total comprehension, are indeed over. Instead, mental health professionals must focus on helping patients to be at peace with uncertainty and to develop the resilience and adaptability needed to navigate an ever-changing world. This requires a shift away from the pursuit of mastery and control and towards a more fluid, dynamic understanding of the self and the world. The Post Secular Sacred: In his book “The Spirituality Revolution: The Emergence of Contemporary Spirituality” (2004), David Tacey, an Australian scholar in the fields of spirituality, religion, and depth psychology, presents a compelling argument about the emergence of a “post-secular sacred” in contemporary culture. Tacey observes that while traditional religious institutions and beliefs have declined in the modern West, there has been a simultaneous resurgence of interest in spirituality, particularly among younger generations. He argues that this “spirituality revolution” represents a shift towards a new, post-secular understanding of the sacred that transcends the dichotomy between religious and secular worldviews. Critique of Secular Materialism: Tacey argues that the dominant paradigm of secular materialism, which reduces reality to the objectively measurable and dismisses the spiritual dimension of life, is inadequate for meeting the deep human need for meaning, purpose, and connection. He sees the rise of contemporary spirituality as a response to the existential emptiness and ecological crisis engendered by a purely materialistic worldview. Re-enchantment of the World: Drawing on the work of thinkers such as Carl Jung, Mircea Eliade, and Thomas Berry, Tacey argues for a re-enchantment of our understanding of the world, one that recognizes the presence of the sacred in nature, the cosmos, and the depths of the psyche. He sees this as a necessary corrective to the modern disenchantment of the world, which has led to a sense of alienation, meaninglessness, and ecological destruction. The Sacredness of the Ordinary: Tacey emphasizes the importance of discovering the sacred in the midst of everyday life, rather than solely in the context of religious institutions or transcendent experiences. He argues for a democratization of the sacred, where individuals can cultivate a sense of the numinous in their relationships, work, creativity, and engagement with the natural world. Spirituality as a Developmental Process: Drawing on the work of psychologists such as Jean Piaget and James Fowler, Tacey presents spirituality as a developmental process, one that unfolds in stages from childhood to adulthood. He argues that the emergence of post-secular spirituality represents a new stage in this process, characterized by a more integrative, pluralistic, and ecologically conscious understanding of the sacred. Engaging with the Shadow: Tacey emphasizes the importance of engaging with the shadow aspects of spirituality, such as the potential for spiritual narcissism, escapism, or the abuse of power. He argues for a grounded, embodied spirituality that integrates the light and dark aspects of the psyche and is committed to ethical action in the world. Ongoing Dialogue between Spirituality and Religion: While affirming the value of post-secular spirituality, Tacey also recognizes the ongoing importance of traditional religious traditions as sources of wisdom, community, and ethical guidance. He advocates for a dialogue between contemporary spirituality and religion, one that can lead to a mutual enrichment and transformation. Post-Jungian thinkers who  have advocated for a “post-secular sacred” have argued for a kind of scientific empiricism that is infused with a sense of humility, wonder, and openness to the unknown. This perspective recognizes that there are limits to what we can know and understand, but it also affirms the value of subjective experience and the power of intuition and imagination. In practice, this could lead to new forms of psychoeducation and therapy that emphasize the cultivation of inner wisdom, self-compassion, and a sense of connection to something larger than oneself. Rather than striving to achieve perfect understanding or control, patients would be encouraged to embrace the inherent uncertainty of life and to find meaning and purpose in the present moment. This is no easy task for therapists. To be truly helpful guides on this path, we must have the honesty to admit that we too are adrift in a sea of uncertainty and fragmented narratives. The solid ground of empirical certitudes and secular meaning systems has receded, leaving us to navigate by situational awareness and intuition. Instead, we must develop a new kind of post-secular faith – not in final truths, but in the intuitive process of sense-making itself. We, as therapists,  must be honest with patients, but in doing so we run the risk of seeming stupid, unqualified or crazy. We don't know how to do this as therapists either. We don't have to know how but we have to develop the, perhaps post secular, faith that we can and the intuition to know in which directions to go. We must do all of this in a culture that gives us nothing but uncertainty and heaps of broken images. New Goals for Therapy The goals of psychoanalysis are now waiting and new goals must be determined for psychotherapy. The cognitive revolution has done so much damage putting all emphasis on changing external behavior and putting no emphasis on internal inside or capacity for reflection and the ability to “hold the energy” of being human. One thing that I try and prepare patients for as a psychotherapist is that when they get what they want out of therapy, when their behavior changes are they accomplished some goal, they won't be happy. People don't believe me they tell me how if they could just do this or just do that everything would be better. I have patients that want to get a job, want to move out from living with their parents, want to learn how to be in a relationship, want to attain friendships, a higher salary, any number of things. When they actually do accomplish these goals they realize that the emotions and the hurt and frustration that made these things seem so unattainable are still there even after those things have been attained. My point is that psychotherapy is a process of growth and that when you get what you want you don't feel better because you've grown and you now have a new goal.  We need to deal with the way that we feel and the restlessness that not having the goal creates. These are the tensions that make us human and the real reason that wee are in therapy. Viewing psychotherapy as a means to accomplish something is not going to get us anywhere good. We do  accomplishing things in therapy, quite a few things, but we have forgotten that was not the point. For the postmodern self is indeed “lived by forces we pretend to understand.” The archaic currents of archetypal life perpetually destabilize our rational narratives and identities. Yet these are not obstacles to be mastered, but the very raw material and creative thermals we must learn to surf upon. Therapy becomes an art of presencing the interplay of potencies – metabolizing their inexorable unfoldings with radical lucidity and compassion. Ultimately, the goal of psychotherapy in a post-secular, post-empirical world is not to eliminate suffering or to achieve some kind of final, absolute truth. Rather, it is to help patients develop the capacity to face the unknown with courage, curiosity, and compassion. By embracing a more humble, intuitive approach to mental health, we can help individuals to find meaning and purpose in a world that is always in flux, and to cultivate the resilience and adaptability needed to thrive in an uncertain future. If you are scratching your head that is fine. I don't know how either but I still know that we can. I have a faith that I feel is more real than what my intellect allows. The future has always been a copy without an original. The past is built on copies of the inner images that others have externalized consciously or not. All we can learn is to recognize the images inside and outside ourselves to discard the unreal and find the more than real. Our lives are an interplay of forces and we cannot prevent or defeat that. We can only learn to build behavior and cultural machinery to handle the dynamics of their flow. We are lived by forces that we pretend to understand. At times these forces seem unbearable or impossible to live with, but we must remember also that these forces exist through us and bring that tension into awareness. When I spent time as a patient in psychotherapy I encountered a lot of drowning and swimming metaphors from my therapists. Perhaps the seas are too rough now to teach patients to swim. Perhaps we need to teach patients to sail a boat. Together we can build a culture than can sail ships again. Freud thought he was a mechanic fixing the boat engine in the patients head but it is time to forget all that reductive scientific positivism. We need to remember to breath and remember how to use the wind. The watchers' eyes now give out light. The light's receiver- flower coiled up behind their nosebones changes place. It crawls out through their pupils. The bundled nervy flowers make a circuit be- tween each other. Bolts the color of limes boil forking through the busy air. Their brains are still inside them. But the sundown's made to simmer with a brain that none of them quite have alone. Each one has something like it. Facets of the brain's shelled diamond. The cage-strumming man strings out his carousel of shapes while catgut thrums out slippery chords. And the people watching him are in the circuit of an ancient battery that sleeps behind their eyes. None of them will know how to tell what's happened. But every one will know that it can happen again. They'll variously say: I was a tree. I was a vine that sucked the brasswork. I was an ivy knot that lived on milk of stones. – Michael S Judge, Lyrics of the Crossing References and Further Reading: Baudrillard, J. (2005). The Intelligence of Evil or the Lucidity Pact. Berg Publishers. Benjamin, W. (1969). The Work of Art in the Age of Mechanical Reproduction. In H. Arendt (Ed.), Illuminations. Schocken Books. Brautigan, R. (1967). All Watched Over by Machines of Loving Grace. In All Watched Over by Machines of Loving Grace. The Communication Company. Curtis, A. (2011). All Watched Over by Machines of Loving Grace [Documentary series]. BBC. Edinger, E. F. (1984). The Creation of Consciousness: Jung's Myth for Modern Man. Inner City Books. Eliot, T. S. (1922). The Waste Land. Horace Liveright. #eikonosphere #eikon Frankl, V. E. (1959). Man's Search for Meaning. Beacon Press. Jung, C. G. (1968). The Archetypes and the Collective Unconscious (2nd ed.). Princeton University Press. Judge, M. S. (2014). Lyrics of the Crossing. Black Ocean. Nietzsche, F. (1974). The Gay Science (W. Kaufmann, Trans.). Vintage Books. Nietzsche, F. (1989). On the Genealogy of Morals and Ecce Homo (W. Kaufmann & R. J. Hollingdale, Trans.). Vintage Books. Romanyshyn, R. D. (2007). The Wounded Researcher: Research with Soul in Mind. Spring Journal Books. Tacey, D. (2004). The Spirituality Revolution: The Emergence of Contemporary Spirituality. Routledge. Taylor, C. (2007). A Secular Age. Belknap Press of Harvard University Press. Yalom, I. D. (1980). Existential Psychotherapy. Basic Books.  

Embark on a transformative journey through the landscape of group therapy with us, your seasoned navigators, Dr. Linton Hutchinson and Stacy Frost. With a nod to the pioneering work of Dr. Irvin Yalom, we're tearing down the walls of traditional mental health discussions, bringing to light the essential concepts for your Licensure Exams. Prepare to break the ice on therapy modalities, from individual sessions to the communal embrace of group, couples, and family therapy.This episode is a treasure trove of insights, where the warmth of shared stories meets the cool analysis of therapeutic factors. We chart Yalom's eleven therapeutic touchstones that spark change in group therapy settings, starting with the 'installation of hope' and journeying through to the 'concept of universality.' Whether you're seeking to replenish your mental health knowledge reservoir or simply curious about the collective healing power of shared experiences, we've got the antidote to the textbook tedium. Get ready to be inspired by the camaraderie and growth that only a group dynamic can foster.If you need to study for your national licensing exam, try the free samplers at: LicensureExamsThis podcast is not associated with the NBCC, AMFTRB, ASW, ANCC, NASP, NAADAC, CCMC, NCPG, CRCC, or any state or governmental agency responsible for licensure.

Kevés olyan szerző van a világon, aki egyszerre lenne annyira ismert és sikeres a szűkebben vett tudományos területén, mint fikciós íróként. De az itthon is nagyon népszerű Irvin D. Yalom ilyen, így adta magát, hogy a Nem rossz könyvek podcastban egy egész epizódot szánjuk az életművére. Vendégünk Kőváry Zoltán klinikai szakpszichológus, fordító, az ELTE PPK habilitált egyetemi docense.  Technikai információ: Ismeretlen okokból az új epizód egyes szakaszai a megszokottnál visszhangosabbak, rosszabb hangminőségűek. Szerencse a szerencsétlenségben, hogy a kisebb probléma főleg a rész első 10 percében jön elő, vendégünk érkezésétől kezdve jóval ritkábban merül csak fel. A hibáért elnézést kérünk.  A tartalomból: 00.00 Költözni könyvekkel = rémálom. És a lehetetlen projekt: valahogy rendszerezni a könyveket otthon 2.15 Jó könyvek, amiket mostanában olvastunk: Gershom Scholem - Walter Benjamin: The Story of a Friendship, az új Ernaux: Egyszerű szenvedély/ A fiú, Maarja Kangro: az Üveggyermek, Karin Smirnoff - Elmentem az öcsémhez 10.00 Mai témánk: Irvin D. Yalom. És a vendégünk Kőváry Zoltán klinikai szakpszichológus, akinek nemrég jelent meg a Bevezetés az egzisztenciális pszichológiába című kötete. Rögtön adta magát az első kérdés: mi is az az egzisztenciális pszichológia? 13.05 Milyen Yalom emberképe? Mit gondol az emberről? 14.40 Az egyre személyesebbé váló életmű + Yalom hogyan kerülte el, hogy guruvá váljon?  18.05 Pszichológiai szakszövegek és szépirodalom: hogyan függnek ezek össze? És röviden a Spinoza-problémáról: a szabadság radikalitása 27.50 Mennyire negatív az egzisztenciális pszichológia világképe? És mit lehet kezdeni a saját halálunk gondolatával? 32.05 Kár, hogy Yalom nem írt regényt Heideggerről: milyen filozófusokra épít sokat az életművében? 35.45 Miért csak 50 éves kora körül kezdett el fikciót írni? És lehet-e olvasás a terápia? 40.10 Magyar írók, akiknél hasonlóan fontos a pszichológia és az irodalom kapcsolata 41.30 3 + 1 Yalom-könyv Kőváry Zoltán ajánlásában 43.20 És még egy kapcsolódó megjelenés, amit érdemes várni: Rollo May - Létezés felfedezése Továbbra is várjuk a könyv- és témaötleteket a facebookos csoportunkban! Addig is további könyves tartalmakért ajánljuk Anna Instagramját és Bence Nemrosszkönyvek Instagramját, ahonnan a podcast nevét is kölcsönöztük. A műsor meghallgatható a 444 Spotify- és Apple Podcast-csatornáján is, az eddigi részek: #1 Kedvenc könyveink korábbi életszakaszainkból #2 Miért szeretjük annyira a skandináv irodalmat? #3 Mit tud kezdeni az irodalom a magyar politikával? #4 Mit olvasol, amikor gyereked születik? – anyaság az irodalomban #5 Ezek voltak a kedvenc könyveink 2023-ban #6 Hogy lesz egy könyv az év legjobb könyve? #7 Hogyan érdemes Krasznahorkait olvasni? #8 Hogyan lehet regényt írni egy bipoláris depresszió történetéből? #9 Tízmillió kis privát pokolban él mindenki, erről nem lehet regényt írni #10 A népmesék sokszor túl korán jönnek, a kiskamaszok valós problémáiból viszont nem kérünk See omnystudio.com/listener for privacy information.

Feledhetetlen és letehetetlen könyvek - Soma Mamagésa, azaz Spitzer Gyöngyi az élete meghatározó könyveiről mesél. Szóba kerül sok más mellett pl. Merle, Elena Ferrante, Castaneda, Yalom is, szóval elképesztő utazás ez a beszélgetés könyvtől könyvig, miközben témánk a nőiség, a spiritualitás, a 808 Nő Teremtő Ereje , valamint az idő múlása és mindaz, amit magunkkal hozunk a családból.

Chapter 1 To understand Staring at the Sun"Staring at the Sun: Overcoming the Terror of Death" is a non-fiction book written by Irvin D. Yalom, a prominent psychiatrist and existential psychotherapist. Published in 2008, the book explores the fear of death and how it affects our lives.Yalom delves into the existential anxiety that comes with the awareness of our own mortality, which he dubs the "ultimate terror." He challenges readers to confront their fear and find ways to live a more meaningful and fulfilling life in the face of death. Drawing from his own experiences as a therapist and the wisdom he has gained throughout his career, Yalom shares anecdotes and stories of patients who have grappled with their mortality.Throughout the book, Yalom touches upon various themes related to death anxiety, such as the fear of nonexistence, the role of relationships, finding purpose and meaning, and the quest for transcendence. He also explores different cultural and historical perspectives on death and dying."Staring at the Sun" is not just an exploration of death but also an invitation to embrace life fully. Yalom offers therapeutic insights and practical advice for individuals who wish to overcome their fear of death and live with greater authenticity and vitality.Chapter 2 Is Staring at the Sun worth the investment?The book "Staring at the Sun: Overcoming the Terror of Death" by Irvin D. Yalom is generally considered a good book. It explores the fear of death and how it affects our lives and choices. Yalom, who is a psychotherapist, offers insightful perspectives on death anxiety and provides practical advice for living a meaningful life in the face of mortality. However, individual opinions about books may vary, so it is always advisable to read reviews or sample some pages to determine if it resonates with your interests and expectations.Chapter 3 Introduction to Staring at the Sun"Staring at the Sun" is a book written by Irvin D. Yalom, a psychiatrist and existential therapist. In this book, Yalom explores the fear of death and the human struggle to find meaning and purpose in life.Yalom begins the book by discussing his own fear of death and how this fear has influenced his work as a therapist. He believes that acknowledging and confronting the inevitability of death is crucial for individuals to truly live a meaningful life.Throughout the book, Yalom presents various existential ideas and therapeutic techniques to help individuals cope with their fear of death. He explores concepts such as mortality awareness, existential guilt, and the four ultimate concerns of life: death, freedom, isolation, and meaninglessness.Yalom also shares stories and case studies from his own therapy sessions, illustrating how individuals have grappled with their fear of death and found meaning in the face of mortality. He also discusses the importance of living in the present moment, cultivating personal relationships, and embracing one's unique identity and purpose.Overall, "Staring at the Sun" offers a thought-provoking examination of the human experience and provides existential insights to help individuals overcome their fear of death and live a more fulfilling life.Chapter 4 Staring at the Sun Author's Profile The book Staring at the Sun is written by Irvin D. Yalom. It was first published in 2008. Irvin D. Yalom is a prominent American psychiatrist, psychotherapist, and author known for his work in existential psychiatry.Besides Staring at the Sun, Yalom has written several other books, including:1. Love's...

Yolun yarısına gelince insan sormaya başlıyor; "Şimdiye dek ne yaptım? Ne kadar zamanım kaldı? Ne için yaşıyorum?" diye. Neyse ki bunları ilk soran ne sizsiniz, ne de Cahit Sıtkı Tarancı. Freud'dan Jung'a, Yalom'dan Spinelli'ye orta yaş krizi dosyası bu bölümde. La Roche Posay Retinol B3 serumu incelemek için: https://s.humanz.ai/retinolb3serum/316989

In her 20+ year career as a professional photographer, Wendy Yalom has worked with industry-leading coaches, speakers, and authors in 14 countries and 28 states. Her work has been featured on book covers, billboards, countless websites and publications, among them the New York Times, Cosmopolitan, Forbes, The Knot, Yoga Journal, and Marie Claire. When she's not traveling the world as a Personal Brand Photographer, Wendy is organic farming coffee, cacao, avocados, mangos, and more on The Big Island of Hawaii. Curious to learn her best practices for acing any photoshoot? Learn more at Wendy.photo. Or follow her on Insta @wendykyalom.

Listen to ASCO's Journal of Clinical Oncology essay, ““Why Me?”, a Question of Opportunity,” by Simon Wein, head of Palliative Care Service at the Davidoff Cancer Centre. The essay is followed by an interview with Wein and host Dr. Lidia Schapira. Wein considers if patients are able to make rational decisions about their health when they are able to accept the reality of illness. TRANSCRIPT  Narrator: “Why Me?”, a Question of Opportunity, by Simon Wein, MD  “Why me?” A question is an opportunity. It is also an invitation and a revelation. A question by its nature reveals something about the asker. When a patient or family member asks the doctor a question, the challenge for the doctor is to follow up the question diagnostically, then therapeutically, be the therapy medication, or talking. Some questions appear mechanical, such as “Will I be able to drive again?” while others are more obviously self reflective, such as “Why did I get sick?” However, even the most mechanically minded question may be fraught with emotional significance. A recent Art of Oncology poem entitled “Questions for the Oncologist” listed a litany of questions the doctor encouraged his patient to ask. All, except one: “But please, don't ask me that one thing./Don't ask, ‘why me?'/You wouldn't like the answer. I don't.” Later, the doctor-poet provided the answer: “Bad luck is a second-rate explanation, I know.” The poem was sensitively, empathically, and thoughtfully written, apparently recalling an emotionally intense case. The poem reminded me of a patient I looked after some time ago and of a mentor past. An obese 60-year-old man came in. He was miserable and in pain. Ten months after definitive surgery and radiotherapy for lung cancer, the disease had returned with pain in his right chest wall. While awaiting full biopsy results, we irradiated the lesion and started nonsteroidal analgesics and duloxetine for the neuropathic pain (with the hope it might also improve his mood). Within 3 weeks, the pain had been significantly relieved although his misery was unchanged. We talked. He had been divorced for many years, worked in hi-tech, lived alone, and had lost contact with his two adult children. His parents had migrated in middle age, and he was an only child born in a new country. His parents struggled, and the family dynamic could be described as sullen. The family did little together and was silent a lot of the time. He recalls his parents, especially his father, as emotionally distant, involved in their own lives. Growing up he spent a lot of time alone. At university, he studied engineering and married his first girlfriend; however, the marriage fell apart as, in his words, “I did not know how to live together with someone else.” In his sullen home life, he had not acquired the skills of building a family nor had he developed a coherent world view. Despite good pain relief, his sense of brooding and demoralized loneliness persisted. Underneath was a seething anger. He kept asking “why me?” I assumed at first that he was referring to the cancer. He was, but not only. I consulted with a mentor, and he said he often answered that question with: “Why not you?” I tried it. The patient was flummoxed. It pushed him to reflect. With further probing, over time, his thinking changed from a closed loop of “Why me,” to “What is life asking of me?” And further afield he reflected on his childhood, his failed marriage, and estrangement from his children. Why did this happen to me? He shook off some of his depressed mood as he began to piece together his life's trajectory. In an insightful moment of acceptance he noted: “Indeed, why not me … What makes me special that I should not have the disease?” Sadly, there was no fairy-tale ending. He died alone. When a patient asks a difficult question such as “Why me?” or “How long have I got doc?” the psychologically astute analysis is, “Why and what does the patient want to know?” and “Why now?” Responding with the question “Why not you?” may sound harsh, even confrontational. “Why not you?” is designed to be challenging to shift the locus and focus of thinking from a passive and often ineffectual cry, “Why me?” Nevertheless might such a response appear insensitive and lacking empathy? Over the years, I have learnt that practically any question can be asked of a patient so long as it is asked for the sake of the patient, in an appropriate manner and in the right circumstance. In short, the questions must be empathic. Wiseman suggested the empathic response has four characteristics: to see the world as others see it, to be nonjudgmental, to understand another person's feelings, and to communicate your understanding of that person's feelings. Avoiding difficult and embarrassing questions may provide short-term relief but possibly sets the stage for later unresolved angst. I recently did a sabbatical in palliative care in Australia, a fair distance from the Middle East both physically and culturally. The openness and tempo of questions asked of patients and family in Australia might be considered brusque (or confrontational) and hope depriving in the Middle East. Although the influence of culture is pervasive, it is the individual who needs our help and who ultimately determines the conversation. Sometimes the individual is not open to talking therapy. It is an important communication skill to know when not to probe. “Why me” is both a deeply philosophical and a naive question. “Why me” addresses the question of justice and seeks an explanation on the assumption that ours is a rational world. However if a person thinks the world is inherently random, then such a question is naive and without intellectual value since everything is bad luck, like a random genetic mutation. “Why me” can be a profound philosophical question as the doctor-poet implied when he concluded: “Search for a better answer within, as I have. Unsuccessfully, so far.”1 The “answer within” bypasses the issue of whether it is a meaningless world or a god-driven world. The “answer within” locates the responsibility within ourselves to try to make sense of what is happening with my life. An answer within suggests a philosophy that we can make sense and meaning of my life, despite the world's apparent carelessness or bad luck. Alternatively many people, especially here in the Middle East, hold a theological belief, and the question “Why me?” is resolved within the theology of their religious beliefs. The believers are, in a way, lucky. Patients who ask the existential question “Why me?” can be challenged to reflect on themselves. “Why not you?” is a probing question that, with skill and some luck, may enable a measure of acceptance: “Indeed, why not me” (Fig 1). Dr. Lidia Schapira: Hello, and welcome to JCO's Cancer Stories: The Art of Oncology, which features essays and personal reflections from authors exploring their experience in the field of oncology. I'm your host, Dr. Lidia Schapira, Associate Editor for Art of Oncology and a Professor of Medicine at Stanford University. Today we're joined by Dr. Simon Wein, head of Palliative Care Service at the Davidoff Cancer Centre in Petah Tikva, Israel. In this episode, we will be discussing his Art of Oncology article, "Why Me? A Question of Opportunity."  At the time of this recording, our guest has no disclosures.  Simon, welcome to our podcast and thank you for joining us. Dr. Simon Wein: Thank you very much, Lidia. It's a pleasure to be speaking with you. Dr. Lidia Schapira: It is our pleasure as well. I'd like to start this conversation by asking our contributing authors to tell us what they're currently reading or if they have a book they've just read they want to recommend to colleagues and listeners. Dr. Simon Wein: So I recently picked up and reread The Count of Monte Cristo by Alexandre Dumas. I don't know if you've read it. It's a very long production because in those days they used to have a weekly chapter, weekly several chapters, and they didn't have WhatsApp and television and cinemas. And it's very long, but it's a wonderful read. I enjoyed it very much. The other book I'm reading now, more slowly, is The Nature of Natural History by Marston Bates. He is an American zoologist, and it's a wonderful read about his overall view of life, animals and plants, and I'm enjoying it very much. I have a great interest in gardening, and I think his views are very interesting. Dr. Lidia Schapira: That's wonderful. So let's turn now to your essay, "Why Me?" This essay starts as a conversation with an author who has published a prior work, a prose poem of sorts, in Art of Oncology. Tell us what it was about that read that sort of triggered you to want to respond and then clearly elaborate into what's turned into a beautiful manuscript. Dr. Simon Wein: I think what really grabbed me was the sensitivity of the oncologist as he was writing it, and the pain, it's a little bit strong, that word, but the difficulty he had in dealing with this fear that the patient would ask him, "Why me?" He wrote it so beautifully with such empathic sensitivity, that it really grabbed me, that question, "Why me?" that he was scared of. And it recalled for me, my mentor from many, many years ago, Dr. Wally Moon. And I remember as clear as yesterday, he'd say, "Patient asked me the question, 'Why me?' I'd ask him back, 'Why not me?'" So that's what it triggered off for me reading that essay, those two things. Dr. Lidia Schapira: Simon, you also make an interesting point that I want the listeners also to think about, and that is that a cultural context influences whether or not we feel comfortable even asking these questions, right? And you contrast your experience in a recent setting in Australia with your typical practice in Israel and the Middle East. Can you talk a little bit about that? Dr. Simon Wein: The older I get in this profession, the more I'm impressed by the importance of culture and yet how much we have to honor the individual and that ongoing tension between those two points of the compass. And I was brought up in Australia and sort of rather Anglo-Saxon and reserved in that way, and in Australia much less likely, in a sense, to be forthcoming and outgoing in what we want to say. And in Israel, people are much more open. And yet when we come to the consulting room in Israel as in other parts of the Middle East, indeed in Eastern Europe, a lot of the literature has demonstrated that we don't want to tell the truth straight out directly.  And in Australia, on the other hand, even though it's a reserved society, people are straight out in the consulting room. Bang. They'll say, "This is the prognosis and this is what it is." So I've developed this model for my own thinking, is that in the West, the individual is the final moral arbiter of deciding ethical behavior, whereas in the Middle East it's more the family or, in a broader context, the culture. And so in Israel, you're much more likely to speak with the family, involve the family, or they'll come in and ask you not to say this to Grandma, and you have to make up your mind where the individual stands and where the cultural family influences. But from my point of view, I still think that the individual has to be honored and respected ultimately in the final decision. Dr. Lidia Schapira: Simon, I want to also ask a little bit about your style and your communication style with patients. You are so clear in your descriptions to address not only physical pain but emotional pain and suffering and misery, as you call it. How do you sit with a patient and try to draw them out in a way that is empathetic and respectful, but also to help them understand that you actually care? Dr. Simon Wein: I'll take you back to another mentor I had. That was Bill Breitbart at Memorial. I did a two-year fellowship in psychiatry psych-oncology there many years ago. As I said, I came from Australia. I was rather green in psychological terms, and I used to do rounds with Bill. And I remember this one patient I had with Bill, and it was a middle-aged man. He was a working blue-collar man. And Bill went up to him, we were asked to see him for depression, and Bill went up to him and started talking with him, and within 30 seconds he'd started asking about the tattoos on his arms. And I thought, wow, that's fairly personal to get into that. You only just met the bloke and you're already talking about that.  And of course, from that I learned and with other experiences, that you can ask any patient any question so long as three conditions are fulfilled, and this is what I teach to the residents. The first condition is that it has to be at the right time. Sometimes you have to ask the patient privately and you ask the patient, the family, then to leave. It has to be the right you can't ask questions like this in the corridor, so the timing has to be right. The second thing, and this is I learned a lot from Bill and from my previous mentor, Wally Moon, you have to ask it in the right way. You have to ask with the right intonation. You could have said to that guy with the tattoos, "Wow, look at those tats. I mean, where did you get them from?" You know, that might have then made him shirk a little bit and stand back. Or you could have said, "Hello, Mr. Jones, goodness gracious, look at those tattoos you've got. They look very interesting. Do you mind telling me about them?" And so the way you ask. But I think the third condition for asking any question to any patient is that it has to be for the sake of the patient. It's not for me, it's not for anybody else. It has to be that in some way, this question will benefit the patient. The patient will respect that, they'll see that.  And so I remember once I wanted to go and take a photograph of this guy who had these enormous hemangioma tumors on his leg. And I went in and I felt uncomfortable. And I realized the reason I felt uncomfortable was I was taking these photographs for myself, not for his sake. Eventually, I spoke to him and he agreed. He was agreeable for education and so forth. But I think those three conditions, the right time, asking it in the right way, in an empathic way, that's a key word, empathic or sensitive or charming or pleasant way. And for the third condition, for the sake of the patient, and I think that's really, really critical in being able to ask a patient any question. Dr. Lidia Schapira: That is such a thoughtful, beautiful answer. And I'm going to switch to another topic just because I want to pick your brain and I'm curious to know how you would handle this. And that is, I know you do palliative care and you've clearly trained in the psychological aspect of serious illness, but do you think, wearing your palliative care hat, that cancer is special and that cancer patients are a special population when they ask, "Why me?" Dr. Simon Wein: That's a really good question, isn't it? In our hospital now, I started off in palliative care about 15 years ago. For the first 10 years, we only did cancer patients. I'm an oncologist by training. But now we're opening up to non-cancer patients. I think that in society there's little doubt that the myth of cancer being the same as a death sentence is very strong. There are many patients with advanced New York Heart Association IV heart failure whose prognosis that is much worse than many of our cancer patients. But cancer has gotten this flavor of death, of Damocles' Sword hanging over your head and that's that, and it raises- immediately goes to all the existential questions of meaninglessness and emptiness and death and fear and loneliness and all that, much more than these other ones. And it's not true. Cancer patients today may live much much longer than we once knew and much longer than many other non-cancer patients. So I think there is something very special about that.  And cancer has got this other horrific aspect about it which is that the body is eating itself up. Your own cells have turned against you. And I think psychologically, emotionally– Well, auto-immune diseases are not dissimilar in the sense of the body turning against itself. But cancer, it's a sense of the cells dividing and coming on and eating you up. It's got that mythical aspect to it.  Dr. Lidia Schapira: And if I may add one more thing, in my mind, it's also that cancer treatment is so grueling and awful and sometimes actually exacerbates the suffering. So I think that it's cancer and the fear of consequences and exposure to cancer treatments, would you agree? Dr. Simon Wein: A lot of our patients come to us, but they won't say to the oncologist how tough the treatment has been. They don't want to sort of feel weak in front of the oncologist they don't want to give up on that chance of getting out of the cancer. Because if they say that to the oncologist, the oncologist might say, “Oh, you don't want to miss this chance, but you're not good. But maybe we take a break from the cancer treatment.” But many of them are absolutely exhausted. Absolutely exhausted.  And then the other aspect of that, not just the fear of the oncologist, but also with the family. The family are egging them on, and I often say to the family, “Listen, guys. Mom is very, very tired. You haven't got the treatment. You're young, you're well, you don't feel sick, you want to fight.” The patient doesn't want to disappoint the family. The family don't want to disappoint mom. Nobody talks to each other and they have this dance of the macabre where nobody's talking to each other and the patient just keeps getting this treatment. I mean that's one of the things why I think it's worth confronting patients with the question, “Why not you?” If only to have some sense of acceptance of what it is. Now often in palliative care oncology, when you say acceptance, it means “Right, I accept I am going to die.” But I don't see it like that. I think if you have a measure of acceptance, then it will enable you to make more rational decisions about your cancer care. I mean how rational can you be in deciding about the cancer? We don't know. The oncologist gives you 30%. Well, how can you interpret 30%? I don't know. So the rationality is limited. But if you're understanding of what's going on, I think it helps you make more rational- to have treatment and continue or not. So I think that's why it's a useful thing to try and do that. But some patients don't want to, and I just don't push it. And many is the time that I've said to a patient, “You know, this is very bad. You've got cancer.” It's like they come back next week, “How's my virus going?” It's like ‘It'll just pass and that's it,” and so you realize that and you just continue on.  Dr. Lidia Schapira: And so my last question to you, Simon, is this: as an oncologist, as a palliative care physician, as an expert in communication and psycho-oncology, what do you say to your oncology colleagues who have trouble responding to the question that patients frequently ask, ‘Why me?' Dr. Simon Wein: Lidia, it's a good question because not often do I get a chance to speak to oncologists in this way. We're often kept out of the room, and when the decisions are made, it's very difficult to backtrack a decision about treatment. Very difficult. One, because you can destroy any trust that the patient will have built up in the system, and two, it's not really collegial then afterward to go and undermine. And so that's why I write lots of articles on these subjects, Lidia, and I hope that the oncologists will read them and I hope that they get published. I distribute them at work and sometimes the young ones will come and say, “You know, that's quite good.” What we're trying to do, what I think is very, very important, is to have the multidisciplinary meeting. We're trying to develop that now.  When I was in Australia, Peter Mac, we used to have them. And I think it's by a process of diffusion, by repeating the messages, the philosophy, the idea that we should ask the patient, get a picture from the patient of what's going on. Do they really want it? What's going on? What's important to them in life? Maybe they're satisfied with their lives. And then to have the balance between the side effects and the challenge of the treatment. The other thing that really gets me, got me on a bit of a hobby horse now, Lidia, is how much time in the last three months of their life patients spend on the road, coming to the hospital, doing blood tests, going home, another PET CT, another scan, and those are the last percentage of their life. It's substantial. So more and more we're actually doing telemedicine, as I'm sure you are. And at first, I was a bit skeptical about that, being an old-fashioned physician, where I think you should talk, touch them, see them, but you actually save a lot of their time and a lot of their difficulty and so forth. I think that's very good. Dr. Lidia Schapira: Yeah, both for us and for our patients, time is the greatest gift, right? And if we begin to think about it in those terms, time saved, time freed from hanging on to a test result, or needing to go and get another scan, can be an enormous gift for them as well. Dr. Simon Wein: Or an opportunity to live and enjoy life. And I say to every patient that every day you've got to find something to make yourself happy. I had this one patient the other day, the oncologist was mad. This poor guy's got a metastatic disease, his liver is not as good as it might be, and he was desperate to have a smoke of a cigar and a whiskey. And the oncologist said, “No, you can't do that because it could interact with your chemotherapy.” And so I broke my rule and I said, “Look, the oncologist doesn't really know what he's talking about,” and the guy promised to bring me in a cigar, which I haven't yet got. But anyway, I thought that was very sweet of him.  Now I just like to say one more thing. If we're talking about therapeutic relationships, I think that the best lesson I ever learned and heard was from Irvin Yalom, from his book Existential Psychotherapy. And it's like 40 years since he wrote it, and a lot of paper has been printed, articles have been printed since then. But he really was very good. He said we have to relate to the patient like ourselves. We've got the same existential problems that the patient has, you know, empathy and all that, but we've got the same problems. Theirs are a little bit more contracted in time. And what I like to do with my patients is relate to them in an authentic, real way, a genuine way, and they'll learn from that relationship how to live their lives when they go home. And I thought that was a really, really beautiful thing. And so he's got a quote there, which I love to share. And it's that “The relationship with the patient is that which heals.” It's the relationship that heals. And I think we shouldn't underestimate, and I think we do sometimes, the importance of the interaction and the relationship between the patient and the doctor. Dr. Lidia Schapira: It's a lovely way to end our conversation. Dr. Yalom is a colleague here at Stanford. He's in his 90s now, and he recently widowed. So that's a lovely thought and a wonderful teacher and mentor. So thank you, and until next time, thank you for listening to JCO's Cancer Stories: The Art of Oncology. Don't forget to give us a rating or review, and be sure to subscribe so you never miss an episode. You can find all of ASCO's shows at asco.org/podcasts. The purpose of this podcast is to educate and to inform. This is not a substitute for professional medical care and is not intended for use in the diagnosis or treatment of individual conditions.  Guests on this podcast express their own opinions, experience, and conclusions. Guest statements on the podcast do not express the opinions of ASCO. The mention of any product, service, organization, activity, or therapy should not be construed as an ASCO endorsement. Show Notes:  Like, share and subscribe so you never miss an episode and leave a rating or review. Guest Bio:  Dr. Simon Wein is head of Palliative Care Service at the Davidoff Cancer Centre in Petah Tikva, Israel. Additional Reading and Podcast Questions for the Oncologist, by Barry Meisenberg Podcast Interview with Drs Meisenberg and Schapira on Questions for the Oncologist.

In this episode of the Build and Bloom photography podcast, we're joined by Wendy Yalom, the OG of premium personal brand photoshoots. She is going to teach on so many things, from how to offer high-ticket photoshoot packages, improve your customer service, and easy ways to INSTANTLY upgrade your CURRENT photoshoots so you can level up your next booking. In Wendy's 20-year career as a photographer, she's traveled the world, building a successful career creating full-service Personal Brand Photoshoots for speakers, authors, executives, coaches, and online educators. She's had the great fortune of working with many industry leaders and having her work featured on book covers, billboards, countless websites, and publications, among them the New York Times, Forbes, Cosmopolitan, Marie-Claire, Town & Country, Wall Street Journal, and more. View the show notes & blog post for this episode here: https://www.jessicawhitaker.co/blog?category=podcast This podcast episode is a replay of a live stream Wendy did with me in the ⁠Build and Bloom Facebook group⁠. Wendy's Instagram: ⁠https://instagram.com/wendykyalom⁠ Wendy's website: ⁠www.wendy.photo⁠ Wendy's mentoring: ⁠www.personalbrandphotography.school⁠ WHAT'S NEXT: Join The B+B Facebook group: ⁠⁠⁠⁠⁠https://www.facebook.com/groups/buildandbloomjessicawhitaker/⁠⁠⁠⁠⁠ Follow Jessica on Instagram:⁠⁠ ⁠⁠⁠https://www.instagram.com/jessicawhitaker⁠⁠⁠⁠⁠ Follow the Podcast Instagram:⁠⁠ ⁠⁠⁠⁠⁠⁠⁠https://www.instagram.com/buildandbloom/⁠⁠⁠⁠⁠ This podcast has been made possible by: Business Basics:⁠⁠ ⁠⁠⁠⁠https://www.jessicawhitaker.co/photography-business-basics-course⁠⁠⁠⁠⁠⁠ Honeybook, the ultimate client management program:⁠⁠ ⁠⁠⁠https://www.jessicawhitaker.co/photography-tool-honeybook⁠⁠⁠⁠⁠ Narrative, the $6 photo culling software:⁠⁠ ⁠⁠⁠https://www.jessicawhitaker.co/photography-blog-tool⁠⁠⁠⁠⁠ Contractista, reliable lawyer-drafted Photography Contracts:⁠⁠ ⁠⁠⁠https://www.jessicawhitaker.co/photography-contract-template

In this episode of the Build and Bloom photography podcast, we're joined by Wendy Yalom, the OG of premium personal brand photoshoots. She will share with us what a premium Personal Brand Photoshoot is and how to design, sell, and fulfill one. Spoiler alert: if you're looking to phase out of wedding photography but still need to book high-ticket packages, this might be what you need to hear. In her 20-year career as a photographer, she's traveled the world, building a successful career creating full-service Personal Brand Photoshoots for speakers, authors, executives, coaches, and online educators. She's had the great fortune of working with many industry leaders and having her work featured on book covers, billboards, countless websites, and publications, among them the New York Times, Forbes, Cosmopolitan, Marie-Claire, Town & Country, Wall Street Journal, and more. View the show notes & blog post for this episode here: https://www.jessicawhitaker.co/blog/how-to-book-branding-photoshoots This podcast episode is a replay of a live stream Wendy did with me in the Build and Bloom Facebook group. Wendy's Instagram: https://instagram.com/wendykyalom Wendy's website: www.wendy.photo Wendy's mentoring: www.personalbrandphotography.school WHAT'S NEXT: Join The B+B Facebook group: ⁠⁠⁠⁠https://www.facebook.com/groups/buildandbloomjessicawhitaker/⁠⁠⁠⁠ Follow Jessica on Instagram:⁠ ⁠⁠⁠https://www.instagram.com/jessicawhitaker⁠⁠⁠⁠ Follow the Podcast Instagram:⁠ ⁠⁠⁠⁠⁠https://www.instagram.com/buildandbloom/⁠⁠⁠⁠ This podcast has been made possible by: Business Basics:⁠ ⁠⁠⁠⁠https://www.jessicawhitaker.co/photography-business-basics-course⁠⁠⁠⁠⁠ Honeybook, the ultimate client management program:⁠ ⁠⁠⁠https://www.jessicawhitaker.co/photography-tool-honeybook⁠⁠⁠⁠ Narrative, the $6 photo culling software:⁠ ⁠⁠⁠https://www.jessicawhitaker.co/photography-blog-tool⁠⁠⁠⁠ Contractista, reliable lawyer-drafted Photography Contracts:⁠ ⁠⁠⁠https://www.jessicawhitaker.co/photography-contract-template

Dans cet épisode, Julie nous parle de sa double activité professionnelle en tant qu'orthophoniste et psychologue clinicienne. On évoquera ensemble des difficultés que peuvent rencontrer les orthophonistes en cabinet libéral: absentéisme, non respect du cadre thérapeutique, posture difficile en tant que soignant. On parlera entre autres notamment de la notion d'engagement du patient, et de l'importance de réfléchir à son propre fonctionnement personnel, afin de faciliter son relationnel avec le patient. Références bibliographiques citées dans cet épisode: Yalom, I., & L. (2017). Thérapie existentielle (French Edition). French and European Publications Inc Bioy, A., & Maquet; A. (2021). Se former à la relation d'aide. Rogers, C. (2013). L'approche centrée sur la personne Rosenberg, M. (2016). Les mots sont des fenêtres.

Come jam with 2 mental health OTs, on 2 continents who coach other therapists and have similar names. Karlien and Carlyn at your service! We talk about finding our way in business, applying what we know to impact other therapists in how they find values alignment personally and professionally. Karlien Terblanche joined my ACTivate Vitality program last year and was gracious enough to come on the podcast to talk about the experience of being a mental health OT who coaches other therapists and how we all need to navigate challenges as we move along in our businesses. The good news is that you don't have to do it alone. If you find yourself wanting to jump into this conversation with us, maybe we should talk. I'd love to invite you to the ACTivate Vitality program where Karlien and I, along with many other fantastic OTs, are navigating growth together in community.  Book a time to chat with me. Mental health therapists in South Africa who are starting private practices are invited to connect with Karlien on Instagram @karlien_ot. Be sure to check out the Thriving Therapist Mini Podcast. Mentions: Acceptance and Commitment Therapy Cognitive Behavioural Therapy Psychosocial Interactive Model - Irvin Yalom Four Thousand Weeks: Time Management for Mortals by Oliver Burkeman Values-guided living Therapists getting the help they need

Kiedy przedstawiasz klientowi ofertę i on ją odrzuca, bardzo trudno nie wziąć tego do siebie. Im więcej takich sytuacji, tym większa obawa przez kontaktem z następnym klientem. Na szczęście są też strategie i techniki, które pomagają radzić sobie z negatywnymi emocjami. Skorzystaj z nich. Gość: Joanna Gutral. Pełny opis odcinka MWF 416: https://l.malawielkafirma.pl/p-416 W tym odcinku: (1:36) I. D. Yalom, M. Yalom „Sprawa śmierci i życia” (recenzja) (4:05) Dlaczego odrzucenie naszej oferty przez klienta jest dla nas trudne? (9:18) Czy radzenie sobie z odmową można w sobie jakoś rozwinąć? (22:58) Jakie są sposoby radzenia sobie z odmową lub odrzuceniem? (36:59) Co możemy zrobić, żeby złagodzić ból po odmowie w momencie, gdy ją otrzymujemy? (39:53) Co zrobić w sytuacji, gdy negatywne emocje zaczynają się w nas kumulować? Posłuchaj też: 293: Przytłacza cię prowadzenie firmy? | Dorota Świetlicka https://l.malawielkafirma.pl/p-293 227: Jak rozwiązać problem z niezadowolonym klientem | Monika Czaplicka https://l.malawielkafirma.pl/p-227 231: Boisz się, co powiedzą inni? | Arlena Witt https://l.malawielkafirma.pl/p-231 Bądźmy w kontakcie: Instagram: https://l.malawielkafirma.pl/p-instagram Facebook: https://l.malawielkafirma.pl/p-facebook YouTube: https://l.malawielkafirma.pl/p-youtube Chcesz mieć lepszych klientów? Sprawdź mój newsletter: https://l.soloprzedsiebiorca.pl/p-416

FEATURED GUESTS: Victor Yalom, PhD, is the Founder, Director of Content and Resident Cartoonist of Psychotherapy.net. He maintained a full-time practice psychology practice in San Francisco for over 25 years, and currently continues to see a small handful of clients, as well as leading psychotherapy and consultation groups. He has conducted workshops in existential-humanistic and group therapy in the US, Mexico, and China. He has produced over 100 training videos in the field of psychotherapy and continues to be inspired the many master therapists he has been privileged to work with, including existential-humanistic psychologist James Bugental, and his father Irvin Yalom. In his spare time he paints, creates metal sculptures, and tries to improve his table tennis game. More information on Victor and his artwork is at sfpsychologist.com. LISTEN & LEARN: What lead Victor into producing films for psychotherapists. The importance of witnessing skilled professionals as we develop our clinical skills as therapists. The role of mindsets and worldviews on the ways in which we practice. Why it is helpful to question historical ways of doing things within our field. The importance of the invitation within the therapeutic exchange. RESOURCES MENTIONED ON THE SHOW: SFpsychologist.com Psychotherapy.net Discount code for a subscription to psychotherapy.net is reina100 and will apply a $100 discount to either of their annual membership options

Dr. Irv Yalom candidly explores the role of a therapist, the intermingling of personal life and career, and his perspectives on existentialism, including the impact of therapist self-disclosure on the therapeutic relationship. Also includes retrospective discussion about his use of ‘here-and-now' psychotherapy work with terminally ill and bereaved clients. Interview with Elizabeth Irias, LMFT

We catch up with Victor Yalom and have a casual chat about psychotherapy. Victor is the creator of https://www.psychotherapy.net/ which offers training and education for psychotherapists.   Thanks for listening! Support us by becoming a subscriber to The Science of Psychotherapy Academy! Or you can simply buy us a cup of coffee! Please leave a review! (Reviews are fabulously important to us! On your podcast player you should find an option to review at the bottom of the main page for the podcast - after the list of available episodes) - Here's a link for iTunes. And please subscribe to our show!  You can also find our podcast at: The Science of Psychotherapy Podcast Homepage If you want more great science of Psychotherapy please visit our website thescienceofpsychotherapy.com Grab a copy of our latest book! The Practitioner's Guide to the Science of Psychotherapy

Dr Victor Yalom, founder of Psychotherapy.net joins the Systemic Way in a conversation about developing your best therapeutic self. We hear about his experiences of becoming a therapist, creating Psychotherapy.net and also tips on developing a more dynamic, authentic self so that you can better connect with and support your clients along their therapeutic journey. Being self-aware, comfortable sitting with difficult emotions, and truly present for our clients are essential skills that cannot be learned from books and classes. Yet these are key to forming strong therapeutic alliances and promoting meaningful growth and change.Dr Victor Yalom shares his ideas on continuing professional development beyond the books whether you're an established clinician with years of experience or a new practitioner just starting out. www.psychotherapy.net

Tanya Cole-Lesnick has been a psychotherapist (licensed clinical social worker) and coach since 1995.  She received her master's degree in social work from New York University after group therapy changed her life. She has extensive experience in outpatient hospital mental health, private practice, and wellness center settings. From those experiences over the years she has identified her most important focus—helping people to live lives that light them up. She does this by helping clients to access and honor their truth, to change habits that don't serve them, and to heal faulty narratives so that they are living in alignment inside and out. Her work revolves around intimate groups as the sharing of inner worlds and being human together in a safe space is what she finds to be the most powerful way for lives to transform. Tanya's Instagram Tanya's TikTok https://www.tanyacole-lesnick.com/      

Victor Yalom, PhD, is the Founder, Director of Content and Resident Cartoonist of Psychotherapy.net. He maintained a full-time practice psychology practice in San Francisco for over 25 years, and currently continues to see a small handful of clients, as well as leading psychotherapy and consultation groups. He has conducted workshops in existential-humanistic and group therapy in the US, Mexico, and China. He has produced over 100 training videos in the field of psychotherapy and continues to be inspired the many master therapists he has been privileged to work with, including existential-humanistic psychologist James Bugental, and his father Irvin Yalom. In his spare time he paints, creates metal sculptures, and tries to improve his table tennis game. More information on Victor and his artwork is at sfpsychologist.com.Please visit www.psychotherapy.net to view the wonderful resources they have there which include over 300 videos of the prominent psychotherapist of the past and present. Think Netflix but for psychotherapist. You can save $100 dollars off an annual memberships at psychotherapy.net with the discount code : connection100Rather than having a set agenda for the podcast, Victor offered to have an open ended conversation with me and to explore and learn together, which was very exciting for me. Since the podcast is about connection it was fitting for us to explore topics related to psychotherapy as the content that served as the context for learning about and with each other. We start the discussion with me sharing my here and now experience of feeling nervous to speak with him, which is very unusual. I decide to share this straight away and Victor compassionately invites me to explore my experience together. 2:00 Victor shares the common expectation that a therapist will take away or reduce the experience they are having. Instead he points out that we can be with our experience and learn from it. 3:00 Tim express gratitude for Victor's work in making Virginia Satir's work available on video and subsequent work with other master therapists. 8:10 Victor reflects that he notices so much in what he's hearing and noticing with what Tim's shared that in therapeutic context would be available. He feels that psychotherapy can be a creative artful process.10:30 Tim poses the question of what aspects of therapeutic skills are relevant for day to day intimate and connective conversations to Victor. 12:27 Victor reflects that he often asks clients to reflect on what's happening for them at the head level and heart level. He suggests slowing down and tuning into ourselves and the other person. Attending to the words , and facial expressions of the other person as well as one's own body and feelings. 18:40 We talk about what ‘here and now' means in context of group and individual therapy. Victor shares that he is feeling engaged, and in flow and aware of some vulnerability and a desire to share something of use to the audience. 21:45 Tim asks about Victor's connection to James Bugental who was a Humanistic existential psychologist. Victor shares about his meeting and experiences of training with James. . 27:30 Victor reflects on his learnings with James Bugental. He demonstrates and differentiates some of the ideas and techniques from James Bugental's work such as searching that make it different from normal day to day conversations.32:20 One of the most powerful words he would say was , “And...” rather than letting the conversation be a ping pong match. It reinforces and introduces the idea that there's always more. This is one of things James used to say, “There's always more.” Each person is an arena of endless exploration.34:00 Victor experiential explores his emotions that come up upon his reflects on his relationships with James Bugental. 37:50 Tim shares a quote from James Bugental “ But early on l wanted to change her implicit sense of her task from telling me about herself to expressing herself. That's such an important difference. Then she makes herself an object of description. We're not dealing with a living person. lnformation about her. .. l don't like to get a lot of information about a client in advance. l want to know are they're reasonably able to maintain, and reality testing is all right, that sort of thing. But too much information will just cloud the screen for me. l need to be as innocent, in a certain way, as l can be for each person. l need to be as innocent, in a certain way, as l can be for each person. To discover this unique person. And that sounds very nice and humanistic, and it is. But the real value is, that way l get to know the livingperson, not about a person who has that name.”39:00 Victor reflects on the therapist role in helping the client to not objectify themselves but to enter more deeply in their experience and to be present (“search process”) 42:00 James Bugental also talked about ‘resistance' which is resistance to life. These are coping patterns created for survival, defense mechanisms. They work for us but also limit us. Examples, intellectualizing, or mocking oneself, or hiding emotions. Helping clients become more flexible with their coping patterns.47:00 “inclusion not amputation” another James Bugental quote . He also talked about the co-occuring counter balancing energies of support and encouragement or the ‘backstop' that urges them forward. 50: 30 Tim reads a quote by Rollo May and asks for Victors reflections. “....and the problem is that psychotherapy becomes more and more a system of gimmicks. People have special ways of doing their own therapy. They learn which particular buttons to push. They're taught various techniques by which they can, so that they can at least cure this isolated symptom or that. And that wasn't the purpose at all, of Freud and Jung and the rest of the really great men who began our field. Their purpose was to make the unconscious conscious. And that's a great--there's a great deal of difference between them.This was what Freud was setting out to do. It's what Jung is trying to do. It's what Adler and Rank did. These people never talked about these gimmicks. It just didn't interest them. What did interest them was making a new person. You see, the new possibilities come up. Then you have--then you change the person. Otherwise, you change only the way he behaves, only the way he approaches this or that incidental problem. The problem's going to change in six months when he'll be back again for some more so-called therapy.” -Rollo May52:00 Victor reflects on some of the context surrounding more technique based therapies and the importance of therapist reflecting on their use of self, to sit with difficult emotions, not necessarily always needing to ‘do' something to the client. The ability to sit with clients and to be with their emotions. 58:32 Victor shares about his orientation and perspective towards psychotherapy.1:03:30 We explore the words. “Self-Connection”

One of Craig's heroes is Dr.  Irvin Yalom, a psychiatrist and writer— Yalom's books inspired him in the early years of learning to become a psychiatrist. Today's story concept was sparked by Yalom's book “Every day gets a little closer—A twice told therapy.” To create this book,  Yalom asked one of his long-term patients to keep a weekly diary of their therapy sessions, and he did the same. He wove their two very different but fascinating perspectives together to write the book. Craig just loved this idea and thought it would be really cool to do the BFTA version of this. In this story, Dr. Erin Jacklin, a psychologist in Denver, and her 15 year client Sherlock tell their shared story…..with Erin first meeting Sherlock at the very beginning of her doctoral training, and Sherlock coming to Erin at a pivotal point in his life.  To create this episode, Craig asked Erin and Sherlock to not discuss their treatment history or what they might say during the recording, then he recorded Erin and Sherlock separately, asking them each the same questions, and then the magic unfolded.Dr. Erin Jacklinhttps://catalystcenterllc.com/our-team/erin-jacklin/Please take the BFTA listeners poll--we really want your input!https://bit.ly/3eQ8DdyBFTA on Instagram. @backfromtheabysspodcasthttps://www.instagram.com/backfromtheabysspodcast/BFTA/ Dr. Hhttps://www.craigheacockmd.com/podcast-page/

Welcome to the first Annual Reuben Awards. Here is everything that is mentioned in the episode!Best Non-Fiction Book:Becoming Myself: A Psychiatrists Memoir by Irvin YalomBest Fiction Book:Schopenhaur's Cure by Irvin YalomWhen Nietzsche Wept Irvin YalomMonma and The Meaning of Life: Tales of Psychotherapy by Irvin Yalom Best Comedy Book:Round Ireland With A Fridge by Tony HawksMost Useful Book:A Complaint Free World by Will BowenOveral best Book:The Schopenhauer Cure - Irvin Yalom Best Podcast:Hey Riddle Riddle Dungeons and DaddiesArmchair ExpertTim Ferriss showBest film: Bo Burnham - InsideThe KingJojo RabbitBest Series: Ted LassoLove on the Spectrum Best album: Kacy Hill - Is It Selfish If We Talk About Me AgainBest video: Chris D'Elia reacts to Hilarious You spin me right round Jesus cover - https://www.youtube.com/watch?v=sky-iP-j4iIChris D'Elia reacts to most Italian family ever - https://www.youtube.com/watch?v=E4vza3UdJP4Best idea or concept:Free Will by Sam HarrisLying by Sam HarrisJon Hopkins - https://www.youtube.com/watch?v=ozWfP91RXkMBest Purchase over £100:Subpac - https://subpac.com/what-is-the-subpac/Best purchase under £100:AirPodsMost important change in my life:Yoga - https://www.youtube.com/playlist?list=PLW0v0k7UCVrkh5WZyHu0d0fWnaNgbmQTwFavourite Fact:Valcono in 1815 caused year with no summer in 1816 which lead to the price of oats going so high that loads of horses died and indirectly lead to the invention of the bicycleFavourite Quote:“How wonderful it is that nobody need wait a single moment before beginning to improve the world.”- Anne FrankHave a wonderful 2022

I remember thinking, as Covid ravaged the country in December 2020, that at least the holidays the next year would be better. There would be more vaccines, more treatments, more immunity. Instead, we got Omicron and a confusing new phase of the pandemic. What do you do with a variant that is both monstrously more infectious and somewhat milder? What do you say about another year when we didn't have enough tests, enough ventilation or the best guidance on masks? And how do you handle the fracturing politics of a changing pandemic in an exhausted country?Zeynep Tufekci is a sociologist and New York Times Opinion columnist who does a better job than almost anyone at assessing the pandemic at a systems level. To solve a public-health crisis, it's not enough to get the science right. There are also challenges with supply chains, infrastructure, research production, mass communication, political trust and institutional inertia. I've found Tufekci's ability to balance the epidemiological data and the sociological realities uniquely helpful across the pandemic, and you can hear why in this conversation.We discuss how the Covid crisis has changed, as well as Tufekci's sobering conclusion: that the virus, at this point, is feeding on our dysfunction. We look at what Omicron is and isn't, where the Biden administration has succeeded and failed, the debate over closing schools, why so many Asian countries have so powerfully outperformed the West, how the role of vaccines has changed, what a pandemic-prepared society would actually look like, and what should be true of our pandemic policy in a year that isn't now.Book recommendations:The Theory and Practice of Group Psychotherapy by Irvin D. Yalom and Molyn LeszczChaos by James GleickThe Dead Hand by David HoffmanThoughts? Guest suggestions? Email us at ezrakleinshow@nytimes.com.You can find transcripts (posted midday) and more episodes of “The Ezra Klein Show” at nytimes.com/ezra-klein-podcast, and you can find Ezra on Twitter @ezraklein. Book recommendations from all our guests are listed at https://www.nytimes.com/article/ezra-klein-show-book-recs.“The Ezra Klein Show” is produced by Annie Galvin, Jeff Geld and Rogé Karma; fact-checking by Michelle Harris, Mary Marge Locker and Kate Sinclair; original music by Isaac Jones; mixing by Jeff Geld; audience strategy by Shannon Busta. Our executive producer is Irene Noguchi. Special thanks to Kristin Lin.

Which Theoretical Orientation Should You Choose? Curt and Katie chat about how therapists typically select their clinical theoretical orientation for treatment. We look at the different elements of theoretical orientation (including case conceptualization, treatment interventions, and common factors), what impacts our choices, the importance of having a variety of clinical models to draw from, the types of practices that focus on only one clinical theory, and suggestions about how to approach choosing your theories for treatment, including some helpful assessments. In this podcast episode we talk about how therapists pick their theoretical orientation We received a couple of requests to talk about clinical theoretical orientation and how Curt and Katie chose their own. We tackle this question in depth: Choosing a clinical theoretical orientation The problem with the term “eclectic” when describing a clinical orientation How Curt and Katie each define their clinical orientations “Multi-modal” therapy The different elements of clinical orientations Case conceptualization Treatment interventions Common Factors and what actually makes therapy work What impacts which theoretical orientation we choose as therapists Clinical supervision Training Personal values and alignment with a theoretical orientation Common sense (what makes sense to you logically) Choosing interventions that you like The importance of having a variety of clinical theories that you can draw from “You need to know the theories well enough to know when not to use them”  – Curt Widhalm Comprehensive understanding is required to be able to apply and know when not to apply a clinical orientation Avoid fitting a client's presentation into your one clinical orientation Deliberate, intentional use of different orientations Why some therapy practices operate with a single clinical model Comprehensive Dialectical Behavioral Therapy (DBT) therapists run their practices and their lives with DBT principals Going deeply into a very specific theory (like DBT, EMDR, EFT, etc.) while you learn it Researchers are more likely to be singularly focused on one theory Suggestions on How to Approach Choosing Your Clinical Theoretical Orientation “Theoretical orientation actually can be very fluid over time” – Katie Vernoy Obtain a comprehensive understanding of the theoretical orientation Understand the theory behind the interventions Recognizing when to use a very specific theory or when you can be more “eclectic” in your approach Deciding how fluid you'd like to be with your theoretical orientation Find what gels with you and do more of that The ability to pretty dramatically shift your theoretical orientation later in your career Instruments for Choosing a Theoretical Orientation Theoretical Orientation Scale (Smith, 2010) Counselor Theoretical Position Scale Our Generous Sponsor for this episode of the Modern Therapist's Survival Guide: Buying Time LLC Buying Time is a full team of Virtual Assistants, with a wide variety of skill sets to support your business. From basic admin support, customer service, and email management to marketing and bookkeeping. They've got you covered. Don't know where to start? Check out the systems inventory checklist which helps business owners figure out what they don't want to do anymore and get those delegated asap. You can find that checklist at http://buyingtimellc.com/systems-checklist/ Buying Time's VA's support businesses by managing email communications, CRM or automation systems, website admin and hosting, email marketing, social media, bookkeeping and much more. Their sole purpose is to create the opportunity for you to focus on supporting those you serve while ensuring that your back office runs smoothly. With a full team of VA's it gives the opportunity to hire for one role and get multiple areas of support. There's no reason to be overwhelmed with running your business with this solution available. Book a consultation to see where and how you can get started getting the support you need - https://buyingtimellc.com/book-consultation/ Resources for Modern Therapists mentioned in this Podcast Episode: We've pulled together resources mentioned in this episode and put together some handy-dandy links. Please note that some of the links below may be affiliate links, so if you purchase after clicking below, we may get a little bit of cash in our pockets. We thank you in advance! Institute for Creative Mindfulness Very Bad Therapy Podcast Petko, Kendrick and Young (2016): Selecting a Theory of Counseling: What influences a counseling student to choose? What is the Best Type of Therapy Elimination Game The Practice of Multimodal Therapy by Arnold A. Lazarus Poznanski and McClennan (2007): Measuring Counsellor Theoretical Orientation Relevant Episodes of MTSG Podcast: Unlearning Very Bad Therapy Interview with Dr. Diane Gehart: An Incomplete List of Everything Wrong with Therapist Education   Who we are: Curt Widhalm, LMFT Curt Widhalm is in private practice in the Los Angeles area. He is the cofounder of the Therapy Reimagined conference, an Adjunct Professor at Pepperdine University and CSUN, a former Subject Matter Expert for the California Board of Behavioral Sciences, former CFO of the California Association of Marriage and Family Therapists, and a loving husband and father. He is 1/2 great person, 1/2 provocateur, and 1/2 geek, in that order. He dabbles in the dark art of making "dad jokes" and usually has a half-empty cup of coffee somewhere nearby. Learn more at: www.curtwidhalm.com Katie Vernoy, LMFT Katie Vernoy is a Licensed Marriage and Family Therapist, coach, and consultant supporting leaders, visionaries, executives, and helping professionals to create sustainable careers. Katie, with Curt, has developed workshops and a conference, Therapy Reimagined, to support therapists navigating through the modern challenges of this profession. Katie is also a former President of the California Association of Marriage and Family Therapists. In her spare time, Katie is secretly siphoning off Curt's youthful energy, so that she can take over the world. Learn more at: www.katievernoy.com A Quick Note: Our opinions are our own. We are only speaking for ourselves – except when we speak for each other, or over each other. We're working on it. Our guests are also only speaking for themselves and have their own opinions. We aren't trying to take their voice, and no one speaks for us either. Mostly because they don't want to, but hey. Stay in Touch with Curt, Katie, and the whole Therapy Reimagined #TherapyMovement: www.mtsgpodcast.com www.therapyreimagined.com https://www.facebook.com/therapyreimagined/ https://twitter.com/therapymovement https://www.instagram.com/therapyreimagined/ Consultation services with Curt Widhalm or Katie Vernoy: The Fifty-Minute Hour Connect with the Modern Therapist Community: Our Facebook Group – The Modern Therapists Group   Modern Therapist's Survival Guide Creative Credits: Voice Over by DW McCann https://www.facebook.com/McCannDW/ Music by Crystal Grooms Mangano http://www.crystalmangano.com/   Transcript for this episode of the Modern Therapist's Survival Guide podcast (Autogenerated): Curt Widhalm  00:00 This episode of the modern therapist Survival Guide is sponsored by Buying Time.   Katie Vernoy  00:04 Buying Time is a full team of virtual assistants with a wide variety of skill sets to support your business. From basic admin support customer service and email management to marketing and bookkeeping, they've got you covered. Don't know where to start, check out the system's inventory checklist, which helps business owners figure out what they don't want to do anymore and get those delegated ASAP. You can find that checklist at buyingtimellc.com/systems-checklist.   Curt Widhalm  00:31 Listen at the end of the episode for more information.   Announcer  00:35 You're listening to the modern therapist survival guide where therapists live, breed and practice as human beings to support you as a whole person and a therapist. Here are your hosts, Curt Widhalm and Katie Vernoy.   Curt Widhalm  00:51 Welcome back modern therapists. This is the modern therapist Survival Guide. I'm Curt Widhalm with Katie Vernoy. And this is the podcast for therapists about how we are as therapists. And we have received a couple of requests for in episodes about how people select their theoretical orientations. And I think that this is a great opportunity for us to maybe gear an episode a little bit more towards early career therapists, some of the students who listened to our show, but also for those of you who are maybe a little bit later in your practice to consider how you came up with your theoretical orientation or orientations. And we're gonna dive into a little bit of our stories about this, but also what some of the research ends up saying about how a lot of therapists end up practicing in the way that they do. So, Katie, from the top of the show, what are your orientations? And how did you get to where you are?   Katie Vernoy  01:54 I think the the word that probably best describes my orientation is one that I was told not to use because it was bad, which was eclectic,   Curt Widhalm  02:06 eclectic   Katie Vernoy  02:07 ecelctic!   Curt Widhalm  02:08 lazy eclectics.   Katie Vernoy  02:11 And I think it's, it's not exactly true. But I really feel like I draw from a lot of orientations. A lot of models, maybe it's better than orientations, where there are a lot of really cool interventions that I like from CBT DBT narrative, even psychodynamic or Gestalt, or different things like that. There's a lot of really cool interventions that I've been able to kind of pick up in my my toolbox or tool tool belt over the years. And so to me, when we talk about orientation, and maybe this is a question to ask, I would say, I'm probably mostly existential, and certainly relational. And, and that's kind of where I sit. I think with orientation, though, there's how you conceptualize a case, how you treat a client's you know, so, orientation feels like a very broad thing, where case conceptualization seems more like okay, that's my that's how I'm orienting myself to a case specific interventions, I think tie to theoretical orientations. But I once had a supervisor say, pretty much all theories are the same. They just use different words, people want to make money. And orientations are different, but I feel like you can you can mix and match pretty well.   Curt Widhalm  03:33 And on that point, you're talking about Bruce Wampold's common factors that soar looking at therapeutic treatment where theoretical orientation affects treatment about 1%. Maybe some of the emphasis of where some of these questions are coming from is our therapists, education, emphasis on every class being about orientation, really not looking at the other 99% of what actually makes therapy work? Yes. Now, like you, maybe Unlike you, I look at myself not as a dirty eclectic therapist, but as a very intentional, multimodal therapist.   Katie Vernoy  04:19 Oh, my goodness, words, words.   Curt Widhalm  04:24 So, like you, I also end up using a lot of CBT. In my practice, I'm also drawn to existentialism, and very much utilize a lot of EMDR work which, for the EMDR people that I trained with over at the Institute of creative mindfulness, we really look at EMDR as being the greatest hits of a lot of other therapeutic styles that got it just naturally pulls from a number of different areas. But when we first got these cases, My first reaction was kind of, I wonder how much of how we practice is based in who our supervisors were and how they practiced at, you know, kind of a developmental stage of where we were at in becoming therapists. And if that's just stuff that because we were forced to practice in a way for a while, if that's why we continue to practice that once we're out on our own, and I'm wondering how much of that rings true for your story here.   Katie Vernoy  05:34 It certainly rings true for me, I think about some of the newer clinicians and certainly talking to like Carrie Wiita and Ben Fineman over it. Very bad therapy, it seems like they're more thoughtful than we are, or than I was anyway, when I was coming up. But I found myself trying to soak everything in and I had a psychodynamic supervisor and a CBT supervisor when I first started, and then I went into community mental health, it's very behavioral and, and CBT oriented, with some, you know, trauma informed, you know, different things that kind of layered in there. But I did find that the supervisor made a big difference if they had a strong orientation, because I that's how they framed everything. And that's why I think I, when I say the case, conceptualizations are oftentimes more along the lines of like psychodynamic or CBT. I think it's because that was how I was trained. The other piece that I was really lucky is that I also had a group supervision with several folks who are narrative, and they would talk about their cases from a narrative perspective, and would provide feedback on some of the cases that I was working on from a narrative perspective. And so I feel like there's some narrative that came in early enough that that was something that also I added to the pool. But it wasn't something I learned in school, I think it was newer, you know, I was getting ready to get licensed at that time. So to me, I feel like the people around us, primarily the supervisor, but also potentially even, you know, our colleagues in our group supervision can really impact how we see cases how we've, you know, kind of the types of interventions we try, and therefore our orientation.   Curt Widhalm  07:22 I don't know that I can tell you my supervisors orientation from my trainee years, maybe that speaks to the quality of supervision that was being given at the time, potentially, but I, I largely agree with you in the what did end up shaping up out at the time was the other people who were part of my supervision groups and kind of being pushed into recognizing that we were naturally drawn to some techniques, whether we knew it or not. Looking at a 2016 article from the universal Journal of Psychology, this is by Pepco, Kendrick and Jung, and aptly titled selecting a theory of counseling, what influences it counseling students to choose?   Katie Vernoy  08:13 Very good, very appropriate, Good, find, Curt!   Curt Widhalm  08:16 Good find Curt. They came up with three categories that probably worth exploring here a little bit for ourselves, the first topic on here does not necessarily fall into that I practice this way because my supervisor practices this way. And in fact, none of these three do. The first one is the counseling theory is similar to my personal value system. And   Katie Vernoy  08:43 that's where I remember because we did that orientation game. What was that called? With Carrie and Ben and Ben?   Curt Widhalm  08:51 Oh, the elimination game?   Katie Vernoy  08:53 Yeah, yeah. And I just I hear Ben talking about how amazing narrative is. And it seemed like it was so aligned with his values and stuff like that. I was like, I don't know that I was that thoughtful when I was in that stage of my my development.   Curt Widhalm  09:09 It's something where I really expect our audience to resonate with this one, just because we do talk about value systems as such an important factor of the work that we do, and that obviously should be reflected in the work that you do with your clients and make sense as far as how that would carry over as, as an extension of yourself and your personality to make the therapeutic alliance work. I think it's better done when it's intentional, maybe not in the way that you're describing of like looking for justification five years after a journal article is published to be like, Yeah, that's what I did. But to really be able to clarify, it's like you're giving credit to Ben for doing it. As far as saying, These are my values, this is a theory that ends up reflecting what those are. And I think that there are going to be certain theories that end up lending themselves to that more easily than others. Things like narrative therapy, where it really does have more of a social justice aspects to it. Yeah, as compared to something like behaviorism, which is going to be very much about pushing people to certain measurable outcomes, unless that's who you are as a person and why you don't get invited to dinner parties?   Katie Vernoy  10:38 Well, I think that there are things that I was trained as a therapist 20 years ago. And I think that there are, there are limitations on some of the research that was available 20 years ago, and so even if I were to come up now, I don't know that I would spend a lot of time on CBT, just based on, you know, kind of the limited transfer across different cultures and that kind of stuff, I think that there are great interventions, and I've kind of learned over the years, especially in working in a lot of different multicultural and cross cultural environments, how to make those adjustments and kind of what to hold to and what not to, but I think that there are, are definitely different pieces of information around orientation and kind of our personal value systems that I think, is a constant or a continual assessment. I don't know that, you know, I don't know that there's, you know, it kind of goes to that, like, what's what's been indoctrinated and what needs to be unlearned, and kind of the whole decolonizing therapy, but I think that there's, there's definitely things that feel inherently true to me, because of when I learned about them and and how they were just kind of organically fold it in. And I would have liked to have that assessment that personal values assessment around which theory fits best for me early enough on so I'm glad we're talking about it, hopefully, the students are going to do those assessments for themselves. But, um, but I don't know that I even thought to do it, because it was, you know, everything was kind of a truism. Like, this is what psychology is, you know, back in the olden days, when I was trained.   Curt Widhalm  12:20 And you what you're leading into, is this second on this list, which is people to series, because it's what makes sense logically, yeah, it's, oh, I can see how a leads to B leads to C. And this might lead to some more of those directive type therapies and CBT being an example of this, where but I think in, it's not just let me get to CBT. It's also being able to look at anything from a comprehensive way. And as much as I know, students, and really anybody else hates doing case conceptualizations it's an important factor to be able to see this is how people fit logically into this set of patterns as described by this theory. Historically, I have seen some pushback from educators and supervisors as far as this approach when it comes to trying to make clients fit into a theory, rather than hearing the client stories. And this is where I think most educators, most researchers when it comes to this, and we'll put some citations in the show notes. But people like Lazarus, Norcross and golden freed, all talk about the importance of learning a variety of theories. So that way you can shift to when clients don't fit a particular one that you're still able to practice in a way that makes sense for them. So having some theories that do make sense to you make sense. But don't, don't fall just into the logic trap of everything needs to follow into this set of patterns.   Katie Vernoy  14:05 Completely agree. And I want to just acknowledge that what makes sense to you may be what you were trained, which I think ties back into, it makes sense to me because that's what my supervisor taught me. And that's how the, the practice of doing therapy, this is what it is, and this is what makes sense to me. The follow on to that is the importance of either having a supervisor that has this kind of palette of different orientations and teaches to all of them and and has that as part of your supervision or having a number of different supervisors across your internship or trainee years or your associate years so that you can get your own perspective on something versus this is how it logically fits into the model I was trained by my one supervisor.   Curt Widhalm  15:02 And this is getting a comprehensive understanding, not just not just like, oh, we covered this in class last week, and I should try this out on clients. And here's parts of it that work. And because it worked, it made sense to me. But it does take a ability to get in to the depths. And I've always kind of naturally described this as you need to know the theories well enough to know when not to use them. And knowing that you should be able to shift to something else is the level of depth that you need to know. And rather than just forcing clients to do something, because the theory says that it should work means that you're maybe not quite there yet. And that's where having a more comprehensive understanding of switching between theories, or utilizing aspects of different theories, together with intention definitely helps out.   Katie Vernoy  16:04 Oh, for sure, I think to me, I see folks that are very immersed in a single theory, or a single orientation. And I think there are reasons to do that. I don't want to say anything negative about folks who do that. But to me, that wouldn't fit for me, because I would have to refer clients out who I could serve with a different theory. But specifically, I'm talking, the most frequent one that I see are, are people who are like doing comprehensive DBT. And that's their whole practice. And then there's also folks that end up doing a lot of EMDR, I feel like that's become less because there's so many people that have been trained in EMDR at this point or anything. But the DBT thing, it requires a lot to set up, you have to have a consultation team. You know, if you're doing comprehensive stuff, you have to have a group with CO leaders, there's a specific way you run your individual session. And it works really well for the folks that works for. And I think that the comprehensive DBT therapists who only do DBT would argue they know who it's not for, and they refer them out. For me, I don't think I'd be comfortable with that. But I think the level of knowledge to determine that, I think is is higher than I think some folks who initially come into a single theory, and maybe this is where the question came from is I need to have my orientation. And it's like, should I become an EMDR? therapist, or a DBT? therapist, or a CBT? therapist or a blank right? kind of therapist? And I think very few people end up with just one orientation, I believe. I think when someone's learning an orientation, you know, and I've seen this with like EFT folks, they go really deep into it. It's like they have, you know, at least a portion of their practices only EFT. I think that there is there is a and I'm talking about Emotionally Focused Therapy, not Emotional Freedom Techniques. Right? I understand there's two FTEs. But But I think that there's a necessity when you're digging deep into a very specific theory maybe to focus in on it. But I really like this idea of having that palette of orientations and intervention so that you can shift when it makes it makes sense. But what would you say for folks who are single theory that there is a different developmental stage? Or do you feel like it's folks that have a different style? Like, where does that fit? Do you think?   Curt Widhalm  18:41 You know, it's interesting that you talk about the DBT therapists, and when I talk with other therapists and in the community, and some of you are listeners of the show it sometimes I get accused of being a DBT therapist, I know I heard that recently. And I liked DBT, I've done some workshops towards, you know, learning DBT a lot of it, a lot of it makes sense. I'm not trained in DBT. But just the way that I understand where these comments are coming from is for a lot of DBT therapists, it's also ways that you run your life, and it's ways that fall into that first category of almost being value based. And with the bonus of things making sense. And also with the the third category here that we'll be leading into in just a moment, but it's a very comprehensive structured package that also immerses the clinician in needing to be in that lifestyle, too. I don't see this with other theories quite to the same extent. You know, I think they you bring up EMDR I think that there's a very big mindfulness component of it that the good EMDR clinicians that I know tends to exhibit as far as their practice. I don't necessarily see it when it comes to some of the more directive therapies that I don't see solution oriented therapists being like, standing in front of the the milk cartons in the grocery store being like, this one is an eight out of 10 solution, but this one over here is a nine out of 10 solution. Maybe they do, maybe it's just internal, I don't know. And, but the people that I really do see, stuck very much into single theories really aren't practitioners, it's researchers. And it's people whose research is based on needing to stay within a particular theory. And, you know, while I do have respect for the CBT therapists out there, it's those people who are like, well, everything's CBT, you know, that's just, you know, CBT with this or equine therapy is just CBT with more horsepower, or, but our third category is that people choose theories because they like techniques, or they like interventions that come from that theory. And it may not be the most comprehensive way of choosing a theory, it might be something that you find that a particular set of interventions works for certain situations. It's from just that description of it go further than that, like yes, yes, you know, you can't be in the middle of psychodynamic and being like, you know, what, we need some intermittent reinforcement right here. But it can be a place that starts you into getting more of that comprehensive look at a theory if what you find is that a certain technique ends up working, learn more about the theory. So that way, you can understand how it fits comprehensively in the explanation for why a client's pattern of behaviors or outlook on the world may be influenced or susceptible to being changed by that kind of an intervention.   Katie Vernoy  22:13 As you were talking, the thing that came to mind, for me, was the validity of this kind of construct. So I'm getting really far afield. So we'll see if this bears fruit. But there are some theoretical orientations that feel very rich, they feel like they have a lot to them, that you can really dig your teeth into them. They're a way of conceptualizing a case with potential suggested interventions or ways of being with the client in the room. And there are others that feel a little bit more stilted or really based on someone trying to put stuff together. So they can prove a point with their research or a slight change to something that's already present and all of that. So I guess I'm kind of pushing back on, needing to have a really in depth understanding of all of the orientations. And I know, you didn't say that, but like, there's some of this where I think about how I actually work. And I, it's almost kind of a post hoc description, saying that I'm existential, or I use narrative, or I've got psychodynamic or or CBT, or DBT, or whatever. Like, to me, it's something where and this is potentially more of a later career situation. And I'm sure you experienced this too. I have absorbed so much knowledge from so many different continuing education, things, different clinical consoles, and conversations. That to me, and this kind of talks about, I think what Diane was putting forward is that there's so many orientations at this point that it's gotten ridiculous. And so she's simplifying it doing something and we'll, we'll put Dr. Gehart's episode in our show notes, the link to it, but, but to me, I feel like there's so much I've absorbed so much that is similar. It's so much that goes together. And maybe this is about making sense and having techniques. And so it's not the strongest way to do it. But I don't know that I'm ever consciously thinking, Well, I'm going to approach this client with CBT to start and then we'll see if it goes into something else. Like I feel like I'm meeting the client. I'm hearing what they have to say I'm conceptualizing it probably from two or three or four different theories because they kind of all melded into one. And then I'm doing interventions based on my conceptualization, but it doesn't necessarily tie and maybe this just is lazy. eclectics eclecticism but it doesn't necessarily apply. Like I'm going to start with this orientation and move to this one then move to this one and that feels to in a box for me and how I actually practice.   Curt Widhalm  24:52 I think that with practice, it ends up becoming where, when you're versed in a couple of different theories, you see that certain things are going to be better approached in certain ways. If a client's coming to me, the intake phone call is to deal with trauma, I'm immediately going to go to my trauma modalities. First, as far as how I'm listening for the story developing, somebody is coming to me for something like obsessive compulsive disorder, I'm pretty much going to be going to what's an exposure and Response Prevention Plan. Part of these are where research shows some of the effectiveness part of this is really being able to look at how things make sense. And honestly, for me, part of it is how am I going to be most effective at utilizing something that I can be decently good at some theories that research shows, you know, 95% of people who get CBT by this are fixed by this. But if it doesn't fit with how and how I think about the approach, it's something where I may only be 75%, effective using CBT, with something where I might be 93% effective with something else. Yeah. And so part of that also does look at the influence of who I am. And one of the people that really led the way, as far as this kind of thing is one of those people who had a theory, and that was Milton Erickson, who was largely just kind of seen as it was his relationship with his clients. And yeah, he did a lot of strategic therapy work, but it ended up being him pulling from stuff that worked in the moment because that's what worked for him and the relationship that he had with his clients. So I   Katie Vernoy  26:49 guess the point that I wanted to make with that a new just kind of set it in a different way. But I want to make sure we're on the same page is it can be very fluid, it doesn't need to be I start with a conceptualization that is tied to one theory. And I make a treatment plan that's tied to that theory. And then if it needs to shift, I shift to a different theory. It's really to me it feels way more fluid than that. And like I said, I'm existentialist I'm, I'm a Yalom existentialist where it's really just about the relationship and being a real person in the room. So it gives me a lot of freedom to conceptualize things differently. But I think it's hard to describe it to someone that's just starting out when they're like, Okay, what do I do in therapy, and it's like, we'll be in the room, see what's happening with the client, and provide them what they need. I mean, like, that's kind of how I that's, that's my orientation.   Curt Widhalm  27:45 So I do want to point out that there are a handful of different instruments that are out there that you can look at, take it with a grain of salt. You might talk about the ways that you might view the importance of aspects that might steer you in the direction of looking at theories that might more naturally come to you. A couple that we've come across in preparation for this episode. One is the theoretical orientation scale, developed by Smith in 2010. It's 76 questions that you fill out Likert scale types, you score it, it points you to sub scales that might fall across a couple of different theories that you might want to look at. Another one is a 40 item scale called the counselor theoretical position scale. This was developed by Posnanski. And McClellan, either of these might be things where if you're looking for a questionnaire that is based on where you're kind of already existing, as a person might steer you into some directions to more easily find, I might want to research this more, you get into practicing that way, you might find that it continues to gel with you, you might find that parts of it gel with you. But if you're looking for a little bit more of a direction, if you're not quite familiar with a number of different theories, yet, these might be some starting places for you to look at as well.   Katie Vernoy  29:15 And I think the takeaway that I want folks to have or a takeaway that I want them to have is that theoretical orientation actually can be very fluid over over time, you can start with, I really want to dig into narrative and you do narrative therapy with a lot of your clients. you conceptualize it that way. Maybe you have a few other things that you're doing in the background and not just adhering to one theory. But over time, there may be something else that comes down the pike. You do a training on Emotionally Focused Therapy EFT I have a lot of people that they later in their career, start sending EFT and they're like I'm completely changing how I'm working. This is an awesome way to work with couples or even individually EFT or you Find DVT later and you start digging into that, and you really understand the conceptualization, those things. I think people get really freaked out. And part of it is, I think, the interview questions. I've even designed them, like, what is your theoretical orientation? Like, I think people get freaked out that they have to choose an orientation, and that sets them up for the rest of their career. And I don't think that's true. I think that they there there is certainly foundational work that may stick with you forever. And so you don't want to be mindless about what you choose to focus your attention on at the beginning of your career. But I think it is something where it does shift, you're going to be impacted by research that hasn't even been done or theories that haven't even been concocted yet. And so I think find things that gel with you I'll use your word there and and dig into them, but but don't fear that you're going to be locked into a particular orientation for the rest of your career you You most likely won't be,   Curt Widhalm  30:54 we'd love to hear how you came up with your theories or further questions that you might have the best place that you can do that is over in our Facebook group, the modern therapist group. You can follow us on our social media and we'll include links to those as well as the articles and measurements and citations in our show notes. You can find those at MTS g podcast.com. And until next time, I'm Curt Widhalm with Katie Vernoy   Katie Vernoy  31:22 Thanks again to our sponsor Buying Time   Curt Widhalm  31:25 Buying Time's VAs support businesses by managing email communications, CRM or automation systems, website admin and hosting email marketing, social media, bookkeeping and much more. Their sole purpose is to create the opportunity for you to focus on supporting those you serve while ensuring that your back office runs smoothly. The full team of VAs gives the opportunity to hire for one role and get multiple areas of support. There's no reason to be overwhelmed with running your business with this solution available.   Katie Vernoy  31:54 book a consultation to see where and how you can get started getting the support you need. That's buyingtimellc.com/book-consultation once again, buyingtimellc.com /book-consultation.   Announcer  32:09 Thank you for listening to the modern therapist Survival Guide. Learn more about who we are and what we do at mtsgpodcast.com. You can also join us on Facebook and Twitter. And please don't forget to subscribe so you don't miss any of our episodes.

I review Brave New World by Aldous Huxley, The Gift of Therapy and Existential Psychotherapy by Irvin Yalom, The Development of Personality: Papers on Child Psychology, Education, and Related Subjects by Carl Jung, and Road to Wigan Pier by George Orwell

Abby and Kellee talk about curiosity in the therapy room from an IPNB perspective. They explore how compassionate and respectful curiosity looks and feels different in the therapy space versus curiosity where we have an agenda; a path we are wanting to follow. Abby and Kellee go on to discuss how we must know we don't know something to truly be curious with our clients in the therapy space. Topics Touched on:Yalom: https://www.yalom.comHold Me Tight: https://www.goodreads.com/en/book/show/2153780.Hold_Me_TightCircle of Security: https://www.circleofsecurityinternational.comBonnie Badenoch: https://www.nurturingtheheart.comDr. Dan Siegle- https://www.attachment-and-trauma-treatment-centre-for-healing.com/blogs/understanding-and-working-with-the-window-of-toleranceCoffee and Chat: Friend or Foe? Exploring Our Own Attachment Sh*t In The Therapy room:https://wholetherapistinstitute.com/store/ Follow us: https://www.instagram.com/the_whole_therapist/https://www.facebook.com/TWTPodcasters/ Visit our website:https://wholetherapistinstitute.com  

I share the power of connection in this episode - in groups organically in life and those groups that we create with intention.  I am grateful for a wonderful Visionistas Team that is supportive, empowering, fun, and uplifting.  Throughout life we experience the opportunity to connect with others in groups - family, friends, teams, work, etc. and when we establish trust and safety in connection, the group experience can be transcendent!  I share a list of therapeutic factors that are meaningful in group therapy and how you can recognize the dynamics in your own life groups. Empowered By Design Podcast with Dr. Lyz: Psychology, Mental Health and Wellness, Love and Relationships, Mindset, Self-care, Self-reflection and Personal Growth Dr. Lyz: Licensed Psychologist, Wellness Entrepreneur, Life and Love Coach Subscribe to my email list to stay connected: https://www.DrLyz.com https://www.VisionistasByDesign.com -------------------   Follow Dr. Lyz on Social Media:   Instagram  https://www.instagram.com/dr_lyz/ Facebook  https://www.facebook.com/DrLyzPhD LinkedIn https://linkedin.com/in/drlyz YouTube https://www.youtube.com/channel/UCdqnP5Us26VhHCLq5XrHqKg Pinterest    https://www.pinterest.com/visionistasbydesign/_saved/ Clubhouse: follow @DrLyzShow notes:   ------------------- Show notes for Episode 38: Connecting with the Power of Your Group and Benefits of Group Therapy, Ep.38   At Visionistas By Design we welcomed our NEW Visionistas Team member!!!  Victoria Alercia, M.S. is a licensed professional counselor with more than 15 years experience in the mental health field. Victoria provides individual and group therapy to individuals ages 12 and older, and specializes in empowering individuals to increase self-esteem, to manage stress related to anxiety and depression with a healthy approach, and to strengthen relationships.  https://www.visionistasbydesign.com/victoria-alercia    “Watch for the people whose eyes light up when you talk about your dream. Those are the people you keep.” - Elizabeth Gilbert   11 Therapeutic Factors (from “Theory and Practice of Group Psychotherapy, 5th Ed.” by Irvin D. Yalom and Molyn Leszcz; 2005) Instillation of Hope Universality Imparting Information Altruism Corrective Recapitulation of the Primary Family Group Development of Socializing Techniques Imitative Behavior Interpersonal Learning Group Cohesiveness Catharsis Existential Factors Our group therapy programs: https://www.visionistasbydesign.com/therapy-groups    Resources and Events: Check out our FREE e-workbook journal - Dream, Design, Deliver in our Free Mental Health Tune-Up! https://www.drlyz.com/tune-up  And, of course we have some really fun programs and events in the works! (Mini-spoiler - Stay tuned for Design & Flo with Dr. Lyz - yes, I left the “w” off of “flow” for a reason - will share later!; a Vision Board Party with Hannah; Style By Design with Samantha; A New You with Vicky; And Aliya is starting her own podcast!!!) https://visionistasbydesign.com/events   

In this episode I recommend: Becoming Myself by Irvin YalomWhen Nietzsche Wept by Irvin YalomThe Lazarus Heist podcastTed LassoInside by Bo Burnham Funny Dreams podcastand then I share two fun facts and two lovely quotes. Have a wonderful October

We all desire and deserve to have beautiful photographs of ourselves: to share with our friends and loved ones, to feel good in our own skin, and—if we're pursuing our passions in the online business space—to visually represent our grand vision and put it out there for the world to see. And yet, few of us feel fully at ease in front of the camera. We stress about our clothes and our smiles, worry about where to put our hands, and convince ourselves that we're “bad at photos” (looking back on unflattering school photos as evidence). These stories stick with us for years—but a single session with your soulmate professional photographer can change that narrative forever. In this episode of the I Heart My Life Show, our founder Emily Williams sits down with world-travelling personal branding photographer Wendy Yalom. Wendy's work has been featured in Forbes, Entrepreneur, and the New York Times—but perhaps the most remarkable thing about her is her magnetic energy, which makes everyone she meets want to work with her, and see themselves through her lens. One of Wendy's most fundamental beliefs is that every woman she photographs is gorgeous, and she considers it her personal mission to help her clients see themselves as such. Wendy has been traveling the world and photographing some of the world's most transformative coaches for almost a decade, and most recently teamed up with Emily at the stunning Greenbrier Hotel in West Virginia ahead of the launch of the all-new Emily Williams brand. It's safe to say her work holds a special place in our hearts here at IHML! In today's episode, you'll get to soak up Wendy's wisdom around the evolution of brand photography and how to feel confident in front of the camera—PLUS get a behind-the-scenes look at the glamorous EW photoshoot, with insights from both Emily and Wendy on how it all played out. Be sure to take a look at the Emily Williams website as you listen to this episode to see how the vision for the shoot came to life! Trust us, there's a lot more to beautiful imagery than meets the eye! From scouting locations to prepping and pairing outfits, it can be a stressful and nerve-wracking process. But hiring the right person will make sure your mind is at ease, and your essence is captured. What we love most about Wendy is how much thought she puts into every minute detail of the process—so that each of her clients feels totally taken care of on the day of the shoot. Once all the details are ironed out, what matters most to her is the message your photos convey—and that you feel as good as you'd like to look. Whether you're looking to elevate your personal brand with some new imagery, or you'd like to get into the photography business yourself, you'll pick up invaluable pointers from Wendy—so you can ace your next shoot. In This Episode: How Wendy got into the world of photography, from shooting weddings to top coaches Why Marie Forleo was the pioneer of the authentic personal branding photography trends we're seeing in the online business space today The most common fears and worries that hold women back from showing up as the face of their brand, and how to overcome them  How to identify and shut down the stories you've been telling yourself about benign bad at photos—and start feeling confident in front of the camera Why money mindset work is the key to confidently charging at a high-ticket price point  Wendy's foolproof shoot planning process, from organizing outfits to scouting locations  Why location matters for brand photography shoots Emily's perspective on preparing and posing for brand photos—and the emotions that show up beforehand Wendy's top tips for the day of your photoshoot Quotes: “For me, there are two things that are fundamentally important. The first is that I'm collaborating with the person on their vision for their brand. So I'm not creating a cookie-cutter version. I could have six different women say they want elegant, beautiful, sophisticated shots, and each one would have a totally different interpretation of what that is. So it's about getting inside their imagination. And the second piece is about creating a space where the day itself makes them feel that they are so taken care of.” - Wendy Yalom “We have all these beliefs about how we think we should look in photos in order for them to be good. Few of us actually look like that version of ourselves. And it's an ever-changing thing. There have been times when I've hated the way I looked in photos, and looked back years later thinking I looked amazing. Like, what world was I living in? I love that woman.” - Wendy Yalom “Am I doing this right? Should I be doing this? Are my hands in the right position? Is my smile too big? Is it not big enough? We all have a story we tell ourselves that gets in the way of us having photos we love.” - Wendy Yalom “When it comes to location and clothing, it needs to have you feeling psyched about life. However you're feeling in this space, however you're feeling in your outfit, is going to get translated.” - Wendy Yalom “Be bold, and be you. If being you means Chanel bags and Louboutins in Paris, great. If being you means a great pair of jeans and a t-shirt on your couch with your cat, great. Whichever it is, do it fully.” - Wendy Yalom Links & Resources: Follow the I Heart My Life Show on Apple Podcasts https://podcasts.apple.com/us/podcast/i-heart-my-life-show/id1569047758  Subscribe to the I Heart My Life Show on Spotify https://open.spotify.com/show/1Zw6fI37FrfVjZMXlMiZZ6 Connect with Wendy:  Visit Her Website https://wendykyalom.com/  Wendy on Instagram https://www.instagram.com/wendykyalom  Connect with Emily: I Heart My Life Website https://www.iheartmylife.com/ I Heart My Life on Instagram https://www.instagram.com/iheartmylife/ I Heart My Life on Facebook https://www.facebook.com/iheartmylifenow I Heart My Life on LinkedIn https://www.linkedin.com/company/i-heart-my-life/ Join the IHML community to receive exclusive announcements and tips. https://www.iheartmylife.com/newsletter  Episode Sponsor: I Heart Branding Email: info@iheartmylife.com mailto:info@iheartmylife.com

Today it's great to have Irvin Yalom on the podcast. Yalom is emeritus professor of psychiatry at Stanford University's School of Medicine and author of many internationally bestselling books including Love's Executioner, The Gift of Therapy, Becoming Myself, and When Nietzsche Wept. He was the recipient of the 1974 Edward Strecker Award and the 1979 Foundations' Fund Prize in Psychiatry. His textbooks Inpatient Group Psychotherapy and Existential Psychotherapy are classics and have influenced me personally, deeply. Dr. Yalom lives in Palo Alto, California. Topics · Dr. Yalom's childhood and upbringing · Dr. Yalom's interest in existential psychology · Group therapy and death anxiety · Rollo May's influence on Dr. Yalom · Dr. Yalom's books · Death anxiety and regret · Coping with his wife's death · Meeting Viktor Frankl, Carl Rogers, and other legends in psychology · Last moments with Rollo May · A Matter of Death and Life with the Yaloms · Dr. Yalom's advice to therapists · Overcoming the terror of death · Serene acceptance of death --- Support this podcast: https://anchor.fm/the-psychology-podcast/support

Dnes sa rozprávam s Jakubom Betinským o Friedrichovi Nietzschem a tu je malá ochutnávka z tém a otázok, o ktorých sme hovorili:----more---- Kto to bol Nietzsche? Je správne ho označiť ako filozof? Aké sú jeho kľúčové témy a myšlienky? Čo sa mu nepáčilo na kresťanstve a môže byť pre kresťanov inšpiráciou? Mal svoje fúzy vždy také huňaté? A čo by povedal na súčasných antivaxerov?   Pred samotným rozhovorom mi dovoľte môjho hosťa predstaviť:   Pred samotným rozhovorom mi dovoľte môjho hosťa predstaviť: Začal študovať medzinárodné vzťahy v talianskej Bologni, kde si dokončil magistra z politickej ekonómie a potom v si belgickom Leuvene spravil ďalší magisterský titul z filozofie. V súčasnosti si dorába doktorandský titul v anglickom Durhame, kde sa venuje meta-etike a filozofia jazyka. Jakub samozrejme založil podcast Pravidelná dávka, v ktorom sa venuje filozofii a dnešná téma, ako sa aj dozviete, je mu ozaj srdcu a mysli blízka.   Súvisiace dávky: PD#179: Nietzsche o tom, ako náboženstvo vymyslelo zlo, https://bit.ly/davka179 PD#176: Nietzsche o premene na kreatívneho nadčloveka, https://bit.ly/davka176 PD#163: Mrav, morálka a etika, https://bit.ly/davka163 PD#152: Nietzsche a priepasť medzi faktami a hodnotami, https://bit.ly/davka152 PD#65: Nietzsche a mŕtvy Boh, https://bit.ly/davka65 PD#57: Nietzsche vs Wittgestein, https://bit.ly/davka57    Použitá a odporúčaná literatúra: Yalom, Keď Nietzsche plakal Nietzsche, Genealogie morálky (OIKOYMENH, 2019) Friedrich Nietzsche, Tak vravel Zarathustra (IRIS, 2016) Anderson, „Friedrich Nietzsche“, Stanford Encyclopedia of Philosophy Štatistika o kresťanoch neveriacich v nebo (Pew) https://bit.ly/nebostatistika V prípade zaújmu o kurz o Friedrichovi Nietzschem alebo existencializme, napíš na jakub@pravidelnadavka.sk *** Podpor nás na

Autor: Hörmann, Andi Sendung: Lesart Hören bis: 19.01.2038 04:14

Walthers Familie versammelt sich an seinem Krankenbett. Seine Frau Martha möchte den Vater-Sohn-Krieg überwinden und hat den Familienfrieden fest im Visier. Doch "seit wann stimmte Krankheit den Kranken milde und den Gesunden friedfertig?" - Im Gespräch mit der Autorin Lou Bihl geht es nicht nur um Krieg und Frieden, sondern auch um Leben und Tod. Ein Buchtipp und ein Gedicht runden diese Episode ab.

65 Jahre sind Irvin D. Yalom und seine Frau Marilyn verheiratet, als bei Marilyn ein Tumor entdeckt wird. Sie entscheiden sich, gemeinsam dieses Buch zu schreiben - ein Briefwechsel. Die beiden erzählen aus ihrem gemeinsamen Leben.

#332.Par quels livres faut-il commencer pour comprendre #Spinoza? #vulgarisation #philosophie Liens promis en vidéo : - Initiation à l'Ethique : https://www.youtube.com/watch?v=IMvwbKUG8yQ&t=1210s - "Le traité de la réforme de l'entendement : https://www.youtube.com/watch?v=rA0QMznY1X0 - La superstition par Spinoza : https://www.youtube.com/watch?v=hM9FTy6PrBY - Le Dieu de Spinoza : https://www.youtube.com/watch?v=-U3g3sqRXDI - "Le miracle Spinoza" de Frédéric lenoir : https://www.youtube.com/watch?v=GgGjB2nXZ-g - "Biographie de Spinoza" : https://www.youtube.com/watch?v=IUN_DuFWLS4&t=2s - "Le procès de Spinoza" : https://www.youtube.com/watch?v=AtbfE-Tt51I&t=7s - "L'Ethique reformulée pour notre temps" de bruno Giuliani : https://www.youtube.com/watch?v=34ELxLEkRDA - Le libre arbitre par Spinoza : https://www.youtube.com/watch?v=Zac4Q4Kk3AA - La BD du traité de la réforme de l'entendement : https://www.youtube.com/watch?v=bf_XYEmxSrg - "Le traité des autorités théologique et politique : https://www.youtube.com/watch?v=1LqbHyOcPIg&t=3s - Interview de Bruno Giuliani, philosophe et Spinoziste : https://www.youtube.com/watch?v=UEsPadA9SQE - "Le problème Spinoza" de irvin Yalom : https://www.youtube.com/watch?v=qwSg1N5x04E&t=2s - Rejoignez cette chaîne pour bénéficier d'avantages exclusifs : https://www.youtube.com/channel/UCXwvQs9S59csWFCZjT3Fc_A/join Me rejoindre sur Télégram pour du contenu inédit et intimiste par ici : https://t.me/joinchat/QdzA6Dnb11MwMWQ0 ↓ Déroule pour plus d'infos ↓ ________________________________________­­_____ #booktube #book #booklover #lecture #livraddict S'abonner à la chaîne : https://www.youtube.com/channel/UCXwvQs9S59csWFCZjT3Fc_A?view_as=subscriber Pour continuer à voir des extraits de livres ou pousser la réflexion , voici l'adresse du blog perso : https://cyrilc42blog.wordpress.com/ Pour me rejoindre sur Facebook : Cyril Chevrot Page : https://www.facebook.com/EnfantsduSiecle/?ref=your_pages Et : https://www.facebook.com/CyrilLector/?ref=your_pages Tweeter : https://twitter.com/cyrilc42mobile instagram : https://www.instagram.com/cyrilbaldassare/?hl=fr Pour me soutenir activement au prix d'un café et participer à l'aventure voici : https://www.tipeee.com/cyril-chevrot Le podcast sur Itunes et sur tous vos lecteurs de podcasts préférés : https://itunes.apple.com/us/podcast/id1337908168 Podcast Google : https://podcasts.google.com/?feed=aHR0cHM6Ly9wb2RjYXN0cy5wb2RteXR1YmUuY29tL1VDWHd2UXM5UzU5Y3NXRkNaalQzRmNfQS8&ved=0CAAQ4aUDahcKEwiAmMze-tvnAhUAAAAAHQAAAAAQAQ&hl=fr Podcast Spotify : https://open.spotify.com/show/3ZgM93nK8BfnG75Qbz9H7E?si=Dhqpm5T8SFSRbwbd4KHp1Q Et taper "Enfants du siècle" ou "Cyril CHEVROT" dans tous les bons lecteurs de podcasts. Merci à toutes et tous et à bientôt.

Is California prepared for another looming crisis? We’ll get an update on this year’s extreme drought. Then, writer Elisa Camahort Page tells us what she thinks about the state of the tech industry today. And, Palo Alto author Irvin D. Yalom reads from his new memoir.

Nell'episodio di oggi vi parlo di perdita - di tutte quelle situazioni in cui viene meno qualcuno o qualcosa nella nostra vita. Condivido con voi un concetto potente per affrontare le perdite che ho appreso dallo psicoterapeuta Yalom: il rippling.Music credits: Federico Ricci 

Palo Alto author Irvin D. Yalom reads from his new memoir, "A Matter of Death and Life." This passage describes her moment of death.

This week on Talk Recovery Radio This week on Talk Recovery Radio, 2 guests, one full hour. Kathy Moser founder of "Music for Recovery" and Peter Alessandria author of "Be Bigger Than You Think You Are" joins us on Co-op Radio 100.5fm.  Guest 1: Kathy Moser, founder of "Music for Recovery" “Music for Recovery has been providing evidence-based, clinically valuable music programming nationally in the US for over 10 years. In 2016 our work was studied by the Recovery Research Institute at Harvard Medical School, Dr. John Kelly lead researcher, and found to be beneficial to people in residential treatment. (let me know if you'd like a copy of the study) The goal of our work is to give clients hands-on experience developing recovery skills through engaging musical programming including group and individual song writing, recovery concerts, choirs, performance, beat making, and learning to play musical instruments. We offer song writing workshops, concerts, installation of music equipment and collaborate to design clinically integrated music programming that supports your facility's treatment milieu. We have worked with a wide variety of recovery clients including adolescents and adults, both SUD primary and dual diagnosis, gender specific and mixed. We have experience working in detox, short-term residential, long-term residential, sober living and IOPs. The over 700 songs we have written with clients have been streamed over 46,000 times post treatment on our SoundCloud Page. Here are some of our Greatest Hits Music for Recovery has consistently been rated by clients and staff as one of the most helpful and engaging elements of treatment.” Website | Soundcloud | YouTube | Facebook | Instagram Music For Recovery Results BACKGROUND: Carr et al. (2013) cite the need for further attention to Music Therapy's effects in inpatient settings. Drawing a link between the theoretical concepts of group therapy and data specifically evaluating Music Therapy programs seems suited to the incipient status of much of this work. Yalom's Therapeutic Factors (TFs) are a widely accepted theoretical framework for the aspects of group therapy that serve to effect change in group members (1995). Music Therapy appears to derive its therapeutic effects from an interaction of these factors. Current literature documents Music Therapy's ability to instill reconnection with previous states, companionship amongst the group, and perceived equality with the therapist unique to the music modality, as well as instillation of hope and positive expression (Ansdell and Meehan, 2010). “Music for Recovery” (MFR) is one such example of Music Therapy which is available to facilities offering services to patients with substance use disorders. The MFR program, run by a musician in long-term recovery, offers on-site recovery songwriting workshops and performances to explore how creativity can support recovery and enhance treatment experiences. A program evaluation was developed to measure the therapeutic effects of participation in MFR in patients of residential addiction treatment facilities. Guest 2: Peter Alessandria Author of "Be Bigger Than You Think You Are" I'm Peter Alessandria – and I would like to invite you to "Be Bigger Than You Think You Are!" This book will show you how to overcome your limiting thoughts and beliefs so you can finally have the life you want. In 2009, after working for nearly 20 years as an entertainment attorney, I lost my business to the Global Financial Crisis. I tried everything I could to get it going again, but nothing seemed to work. Eventually I came to a crossroads: what was I going to do with the rest of my life? Several years earlier I had fallen in love with photography. When it became clear my law business wasn't going to come back anytime soon, I decided to turn a negative into a positive and pursue my passion for photography full time. Unfortunately, things didn't go so well at first. For more than three years I struggled to get my new business going. I initially thought it was the economy. Then I thought it was my lack of formal education in art or photography. Next I thought it was the competition from all the other photographers out there. At one point, I was even sure it was because I didn't have the latest and greatest camera equipment. But it turns out none of that was the problem. What was holding me back were my own negative thoughts and beliefs about myself. I had a very negative self-image when it came to being a creative person. I was sure people wouldn't like my work, so I lived in fear of rejection and criticism. It was quite eye-opening to see that my self-image was the cause of all my problems. Making Amends As someone who spent almost 25 years in three different 12 Step Programs, I've learned that taking responsibility for our choices and actions is at the core of any recovery program. The inventory and amends process suggested in Steps 4, 8 & 9 form the basis for this. Yet I've found that taking responsibility by making an amends is not always as straightforward as it seems. Buy the book | Website | Instagram | Facebook

My guest is Dr. Victor Yalom, Founder & CEO of psychotherapy.net. He is a licensed psychologist, with over 25 years of clinical experience, specializing in couples and group counseling. Dr. Yalom discusses his career-long effort to become a more genuine and authentic clinician, describes his struggles to overcome unhelpful social comparisons, highlights the professional importance of personal reflection and self-acceptance, and shares about the value of inviting open and honest feedback from clients. He also reflects on the greatest lessons he has learned from working with master clinicians such as James Bugental, Sue Johnson, and his father, Irvin D. Yalom. For more information about The International Association of Marriage and Family Counselors, visit IAMFC's website: http://www.iamfconline.org/