Showing posts with label psychotherapy. Show all posts
Showing posts with label psychotherapy. Show all posts

Mar 30, 2022

ICSA Annual Conference: Pathways to Healing: The Importance of Psycho-education in the Process of Recovery and Healing After Leaving a Cult

ICSA Annual Conference: Pathways to Healing: The Importance of Psycho-education in the Process of Recovery and Healing After Leaving a Cult
ICSA Annual Conference: Pathways to Healing: The Importance of Psycho-education in the Process of Recovery and Healing After Leaving a Cult

Daniel O’Brien;  June 26, 2022; 11:00 AM-11:50 AM – online


Individuals who leave cults frequently exhibit symptoms of mental illness, in particular: depression, anxiety and schizotypal disorders. While these symptoms can affect all former cult members, they are particularly problematic among young people who have left cults, and especially those born into one. Although there are a number of interventions that can help these people live full, productive lives with robust mental health, many do not take advantage of them for a variety of reasons, largely related to their cult indoctrination. Often cults stigmatize counseling and psychotherapy, causing many former cult members to fear seeking professional mental health treatment. For those that do seek help, it can be difficult to find appropriate counseling because not all therapists understand the significance of the cult experience. To address these problems, an extensive survey was conducted of the relevant, current research available on the subject. Although there is a vast amount of research available concerning mental illness and mental health, there is a relatively scant amount addressing the unique needs of former cult members. Nevertheless, what is available is quite encouraging in regard to positive outcomes for emotional and psychological healing. A key point among the findings is the recognition that “core dysfunctional beliefs and consequent negative thoughts” are central in the development of mental illness (Kinderman, 2005). When false and damaging beliefs are replaced with accurate, healthy beliefs and coping strategies, individuals begin to recover and thrive. Psycho-education, particularly in connection with traditional treatments for mental illness, can help empower individuals suffering with mental health issues by providing them with tools for coping and alleviating those symptoms. Significant challenges remain and need to be addressed in order to make this information more widely disseminated and available to those that need it most: former group members, their families, helping professionals, and researchers.

Daniel O'Brien

Daniel O’Brien, Educator


A former member of Jehovah’s Witnesses, O’Brien joined the religion in his early twenties and remained in it for two and a half decades. He served as a congregation elder for the last 20 years he was a Witness up until the time he discontinued his participation due to suffering a crisis of conscience concerning the conflict between his personal beliefs and the egregious hypocrisy of the leadership of the Jehovah’s Witness religion and their damaging, destructive policies and practices. As a writer and speaker, O’Brien focuses on how to heal emotionally and psychologically after leaving a cult, how to live a meaningful, authentic life and developing and implementing strategies to reach family members still in high-control, authoritarian groups. An experienced educator with more than two decades of experience in the classroom, Daniel has a Master’s of Education degree which he earned at Concordia University, Irvine. Prior to that, he graduated Magna Cum Laude from California State University, Northridge with a degree in Music Education.

Mar 9, 2022

Clinical Strategies for Becoming a Master Psychotherapist

Science Direct 

Practical Resources for the Mental Health Professional
2006, Pages 1-10

1 - The Art and Science of Psychotherapy

William O'Donohue
Janet Cummings

Publisher Summary
Psychotherapy is both an art and a science. Understanding the contribution of both these elements and achieving a proper balance in actual episodes of therapy is essential to optimize therapeutic success. As behavioral health professionals have often emphasized one aspect and neglected the other, this chapter aims to readdress this imbalance. A key task in therapy is creating and maintaining an optimal therapeutic relationship, which has to involve elements such as empathy, positive regard, and instilling hope. The relationship must also involve persistence in moving the client to explore areas they do not want to; giving honest, useful, but perhaps unwanted feedback; drawing clear boundaries (particularly with certain clients such as those with borderline personality disorder); and tough love, which necessitates the art of establishing and maintaining a therapeutic relationship. Another common mistake is to view psychotherapy as entirely an art. This view misses the point that there are causal relations in therapy that science is best at discovering. As all measurements contain error, knowing the scientific literature about the validity and limitations of the validity of psychological assessments is also essential knowledge in psychotherapy. Additionally, only testing can ensure that the intervention is safe. Finally, the advantage of scientific knowledge is that it has a large and known generalizability, which can be used to find out about what constitutes good therapy and teach others to implement this knowledge.

Apr 7, 2016

CrazyTherapies: What Are They? Do They Work?

Crazy Therapies

Excerpts from the book Crazy Therapies by Dr. Margaret Thaler Singer and Janja Lalich

The Therapeutic Relationship


The relationship between patient and therapist is unique in important ways when compared to relationships between clients and other professionals such as physicians, dentists, attorneys, and accountants. The key difference is present from first contact: it is not clearly understood exactly what will transpire. There is no other professional relationship in which consumers are more in the dark than when they first go to see a therapist.

In other fields, the public is fairly well informed about what the professional does. Tradition, the media, and general experience have provided consumers with a baseline by which to judge what transpires. If you break your arm, the orthopedist explains she will take an X ray and set the bone; she tells you something about how long the healing will take if all goes well and gives you an estimate of the cost. When you go to a dentist, you expect him to look at your teeth, take a history, explain what was noted, and recommend a course of treatment with an estimate of time and cost. Your accountant will focus on bookkeeping, tax reports, and finances, and help you deal with regulatory agencies.

Consumers enter these relationships expecting that the training, expertise, and ethical obligations of the professional will keep the client’s best interests foremost. Both the consumer and the professional are aware of each person’s role, and it is generally expected that the professional will stick to doing what he or she is trained to do. The consumer does not expect his accountant to lure him into accepting a new cosmology of how the world works or to “channel” financial information from “entities” who lived thousands of years ago; or for his dentist to induce him to believe that the status of his teeth was affected by an extraterrestrial experimenting on him. Nor does the patient expect the orthopedist to lead him to think the reason he fell and broke his arm was because he was under the influence of a secret Satanic cult.

But seeing a therapist is a far different situation for the consumer. In the field of psychotherapy there is no relatively agreed upon body of knowledge, no standard procedures that a client can expect. There are no national regulatory bodies, and not every state has governing boards or licensing agencies. There are many types and levels of practitioners. Often the client knows little or nothing at all about what type of therapy a particular therapist “believes in” or what the therapist is really going to be doing in the relationship with the client.

In meeting a therapist for the first time, most consumers are almost as blind as a bat about what will transpire between the two of them. At most, they might think they will probably talk to the therapist and perhaps get some feedback or suggestions for treatment. What clients might not be aware of is the gamut of training, the idiosyncratic notions, and the odd practices that they may be exposed to by certain practitioners.

Consumers are a vulnerable and trusting lot. And because of the special, unpredictable nature of the therapeutic relationship, it is easy for them to be taken advantage of. This makes it all the more incumbent on therapists to be especially ethical and aware of the power their role carries in our society. The misuse and abuse of power is one of the central factors in what goes wrong.

Questions to Ask Your Prospective Therapist



Ultimately, a therapist is a service provider who sells a service. A prospective client should feel free to ask enough questions to be able to make an informed decision about whether to hire a particular therapist.


We have provided a general list of questions to ask a prospective therapist, but feel free to ask whatever you need to know in order to make a proper evaluation. Consider interviewing several therapists before settling on one, just as you might in purchasing any product.


Draw up your list of questions before phoning or going in for your first appointment. We recommend that you ask these questions in a phone interview first, so that you can weed out unlikely candidates and save yourself the time and expense of initial visits that don’t go anywhere.


If during the process a therapist continues to ask you, “Why do you ask?” or acts as though your questioning reflects some defect in you, think carefully before signing up. Those types of responses will tell you a lot about the entire attitude this person will express toward you – that is, that you are one down and he is one up, and that furthermore you are quaint to even ask the “great one” to explain himself.


If you are treated with disdain for asking about what you are buying, think ahead: how could this person lead you to feel better, plan better, or have more self-esteem if he begins by putting you down for being an alert consumer? Remember, you may be feeling bad and even desperate, but there are thousands of mental health professionals, so if this one is not right, keep on phoning and searching.


1. How long is the therapy session?


2. How often should I see you?


3. How much do you charge? Do you have a sliding scale?


4. Do you accept insurance?


5. If I have to miss an appointment, will I be billed?


6. If I am late, or if you are late, what happens?


7. Tell me something about your educational background, your degrees. Are you licensed?


8. Tell me about your experience, and your theoretical orientation. What type of clients have you seen? Are there areas you specialize in?


9. Do you use hypnosis or other types of trance-inducing techniques?


10. Do you have a strong belief in the supernatural? Do you believe in UFOs, past lives, or paranormal events? Do you have any kind of personal philosophy that guides your work with all your clients?


11. Do you value scientific research? How do you keep up with research and developments in your field?


12. Do you believe that it’s okay to touch your clients or be intimate with them?


13. Do you usually set treatment goals with a client? How are those determined? How long do you think I will need therapy?


14. Will you see my partner, spouse, or child with me if necessary in the future?


15. Are you reachable in a crisis? How are such consultations billed?

After the Interview, Ask Yourself:



1. Overall, does this person appear to be a competent, ethical professional?


2. Do I feel comfortable with the answers I got to my questions?


3. Am I satisfied with the answers I got to my questions?


4. Are there areas I’m still uncertain about that make me wonder whether this is the right therapist for me?


Remember, you are about to allow this person to meddle with your mind, your emotional well-being and your life. You will be telling her very personal things, and entrusting her with intimate information about yourself and other people in your life. Take seriously the decision to select a therapist, and if you feel you made a mistake, stop working with that one and try someone else.

How To Evaluate Your Current Therapy



What if you have been in treatment a while? What do you ask or consider in order to help evaluate what is going on? The issues below may assist.
Do you feel worse and more worried and discouraged than when you began the therapy?


Sometimes having top access one’s current life can be a bit of a downer, but remember, you went for help. You may feel you are not getting what you need. Most important, watch out if you call this to your therapist’s attention and he says, “You have to get worse in order to get better.” That’s an old saw used as an exculpatory excuse. Instead of discussing the real issues, which a competent therapist would, this response puts all the blame on you, the client. The therapist one-ups you, telling you he knows the path you have to travel. It’s an evasion that allows the therapist to avoid discussing how troubled you are and that his treatment or lack of skill may be causing or, at the very least, contributing to your state.
Is your therapist professional? Does he seem to know what he is doing? Or do features such as the following characterize your therapy:


· The therapist arrives late, takes phone calls, forgets appointments, looks harassed and unkempt, smells of alcohol, has two clients arrive at one time, or otherwise appears not to have her act together at a basic level.


· The therapist seems as puzzled or at sea as you do about your problems?


· The therapist seems to lack overall direction, has no plans about what you two are doing.


· The Therapist repeats and seems to rely on sympathetic platitudes such as “Trust me,” or “Things will get better. Just keep coming in.”


· The therapy hour is without direction and seems more like amiable chitchat with a friend.
Does your therapist seem to be controlling you, sequestering you from family, friends, and other advisers?


· Does the therapist insist that you not talk about anything from your therapy with anyone else, thus cutting off the help that such talk normally brings to an individual, and making you seem secretive and weird about your therapy?


· Does the therapist insist that your therapy is much more important in your life than it really is?


· Does the therapist make himself a major figure in your life, keeping you focusing on your relationship with him?


· Does the therapist insist that you postpone decisions such as changing jobs, becoming engaged, getting married, having a child, or moving, implying or openly stating that your condition has to be cured and his imprimatur given before you act on your own?


· Does the therapist mainly interpret your behavior as sick, immature, unstable? Does he fail to tell you that many of your reactions are normal, everyday responses to situations?


· Does the therapist keep you looking only at the bad side of your life?
Does your therapist try to touch you?


· Handshakes at the beginning and end of a session can be routine. Anything beyond that is not acceptable. Some clients do allow their therapist to hug them when they leave, but this should be done only after you’ve been asked and have given your approval. If you are getting the impression that the touching is becoming or is blatantly sexualized, quit the therapy immediately.


· Are you noticing what we call “the rolling chair syndrome”? Some therapists who begin to touch and encroach on the bodies of their clients have chairs that roll, and as time goes by they roll closer and closer. Before you realize what’s happened, your therapist might have rolled his chair over and clasped your knees between his opened legs. He may at first take this as a comforting gesture. Don’t buy it!
Does your therapist seem to have only one interpretation for everything? Does she lead you to the same conclusion about your troubles no matter what you tell her?


You might have sought help with a crisis in your family, a seemingly irresolvable dilemma at your job, some personal situation, a mild depressed state after a death of a loved one, or any number of reasons. But before you were able to give sufficient history so that the therapist could grasp why you were there and what you wanted to work on, the therapist began to fit you into a mold. You find that, for example, the therapist insists on focusing on your childhood, telling you your present demeanor suggests that you were ritually abused or subjected to incest, or that you may be a multiple personality – currently three very faddish diagnoses.

--Excerpted with permission from “Crazy” Therapies: What Are They? Do They Work? By Dr. Margaret Thaler Singer and Janja Lalich.

Oct 27, 2015

God and Psychotherapy in Israel

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NOGA ARIEL-GALOR
THE NEW YORK TIMES
October 27, 2015

Couch is a series about psychotherapy.

The voice on the phone was hesitant. “I’m looking for a therapist,” she said. “Not for me, but for a young woman in my community.”

The caller explained that she was a member of the Ger, a community of Hasidic Jews. The young woman on whose behalf she was calling was “already” 20 years old — yet still unmarried. A matchmaker in the community had set up dates for her with a few young men, but these meetings had been unsuccessful. The men reported that she seemed dispirited and talked “like an old woman.”

“We think she needs help,” the caller said. “Please see her.”

“And how are you two connected?” I asked.

“Let’s say I’m a concerned member of the community, helping an orphan girl in distress out of Gemilut hasadim” — loving kindness, or charity. “You can send the bills to me.”

I’m a secular psychotherapist in Tel Aviv. Having worked in the past with other Haredi Jews — who are strictly Orthodox and reject much of modern secular culture — I understood why I had been contacted. My being outside of the community guaranteed anonymity. If rumors were to spread that this young woman was in therapy, her chances of getting a worthy shidduch, or match, would drop considerably.

I agreed to see her.

Rachel walked in for her first session with a suspicious look in her eyes. She was skinny and well dressed, with light makeup and a fashionable hairdo. Her tone of voice was flat, and her body seemed stiff. She sat in front of me and told me her story.

She was the eldest of 15 brothers and sisters. Her father was a beloved and respected rabbi who died in a car accident when Rachel was 16. Her mother was pregnant with Rachel’s youngest brother at the time. Rachel had to become the de facto second parent, the one who looked after her brothers and sisters. “But it didn’t matter much to me,” she said, of the added responsibility. “I’ve been doing that since I can remember myself.”

I ascertained that Rachel had not received much attention as a child. She was only 3 months old when her mother got pregnant for the second time. Hindered by a rough pregnancy, her mother couldn’t even pick up Rachel to hold her in her arms.

I thought about Rachel’s years growing up, her mother being constantly pregnant or nursing, always taking care of someone else, someone who was more “in need,” always expecting Rachel to be the mature and responsible one. The sad look in Rachel’s eyes made it easy to imagine that this had taken a toll.

Yet it was also evident that Rachel took great pride in her ability to “function” and manage the household. She insisted that she never felt that she was “in need,” not ever. She was strong and competent, she said.

At the end of the session, when I asked her what she hoped to achieve in therapy, she said: “Nothing. I don’t need help. There is nothing wrong with me.”

Was there indeed nothing wrong? I supposed that was possible. Perhaps Rachel derived satisfaction and validation from doing what she “should,” what her community found appropriate, despite the demands it made on her. Perhaps those demands appeared onerous only from a modern secular perspective, with its emphasis on the prerogatives of the individual.

In one session, Rachel reminded me that Judaism was a religion of actions. It was your behavior that was important, not the reasons for your behavior or the emotions you experienced. As Rachel once put it, “We were chosen by God specifically because we promised to ‘do and hear,’ instead of the other way round” — instead, that is, of deliberating about motivations or intentions. Judaism, as she understood it, was antithetical to the sorts of probing questions central to psychotherapy.

But Rachel continued to arrive as scheduled, week after week. To me each session seemed to take forever. Her stories were dull, her tempo slow. She clearly wanted to find a husband, but she seemed uninterested in trying to understand why she was struggling to do so, or what emotions she was experiencing as a result. Every attempt to get her to go deeper, to formulate a feeling or a fantasy, was immediately blocked. Any hint of sadness, disappointment or anxiety that I detected was dismissed.

“So, have you found anything wrong with me?” Rachel would tease. I would smile in return, and say something like, “There’s no right or wrong here,” or “I’m just interested in getting to know you.” But she was right; I felt as if I was trying to dig up dirt, stir things up, and I didn’t like that about myself.

Then one day, Rachel came in with some news. “I had a date last night,” she said. “He asked me to tell him about myself. What is there to tell, really? I already told him about my family, about my work.”

“Bingo,” I thought to myself. It was the first time that she admitted, if only implicitly, that there could be something more to her than the way she “functioned,” that she might have an inner world of emotions, hopes, ideas and fantasies that she was hiding from herself.

I wanted Rachel to reconnect with her younger self, the one who learned very early on that she had no right to express her needs and feelings — for even if she did no one would respond to them. In order to receive her parents’ love, she had to be the little helper they needed, living only in the exterior world of action.

The price she had paid was clear: Her vitality was suppressed, and she had become gloomy and robotic. I suspected that this was hindering her ability to achieve the relationship she desired.

I spoke of this with Rachel, or tried to, and in time, something seemed to change in her. She laughed more and looked less inhibited. At times she would concede that she must have an inner life that she was unable to mentalize. But in those moments, she was impatient to have immediate and full access to it, as if it were a treasure chest she could just open and look into.

“How long will it take?” She cried out in frustration one day. It wasn’t immediately clear if she meant the treatment, or getting married. And in that instant it dawned on me that for Rachel, they were one and the same. She saw the therapeutic process as just another thing that served a “function” — in this case, getting her closer to marriage. It had no value of its own.

The next week Rachel entered with some exciting news: She was getting engaged! As is customary in the Ger community, the engagement was set after just three dates, which had all taken place since our previous session, so I had not even been aware of the process. I shared her excitement, yet felt a tinge of disappointment.

“So I guess it’s time to say goodbye,” Rachel said cheerfully.

I wasn’t at all certain that it was. But I knew that my time for persuading was over.

As we said our goodbyes and I closed the door behind her, I hoped that with her new husband, Rachel would at last gain the emotionally reciprocal relationship she deserved. I tried to temper my fear that for her, therapy had been just another means to “function” solely for others, now as a wife and a mother for children of her own.

Most of all, I thought about how often we therapists wish, even as we struggle against the impropriety of the thought, that our patients will want the same things for themselves that we do for them.

Noga Ariel-Galor is a doctoral student in the program of psychoanalysis and hermeneutics at Bar-Ilan University in Israel.

Details have been altered to protect patient privacy.

http://opinionator.blogs.nytimes.com/2015/10/27/god-and-psychotherapy-in-israel/