Regression therapy is a therapeutic process that uses one’s earlier life experiences as source material to resolve current problems. This concept is similar to psychodynamic therapy. However, regression therapy is more solution-focused, whereas psychodynamic therapy is more interested in the process and the experience. Past life therapy encompasses all the same techniques and theories as regression therapy, however, the boundaries are lifted from the conscious mind, enabling the client to explore a past-life.

Regressing someone back to his childhood or a past-life is by no means a phenomenon. If you listen carefully, people regress all the time, whether it’s at a casual party or standing in line at a grocery store. In a therapeutic setting, a therapist will help a client regress and to make the unconscious conscious. By using different therapeutic techniques such as hypnotherapy, guided imagery, relaxation exercises or just talk-therapy, a client can be regressed into a past memory that may be influencing his present life in a negative way.

Unlike many traditional talk-therapy modalities, hypnotic techniques help bypass the client’s analytical mind, thus enabling the therapist to elicit forgotten memories, including suppressed and repressed issues. The more unconscious identification there is, the less our ego is able to assert and defend itself against the inner compulsions and beliefs. Many forgotten memories, especially traumatic ones, are instilled in the unconscious mind. We all have defense mechanisms that shut down our innate ability to tap into our emotions due to our inability to cope with stress, fear, or pain. Compartmentalizing or trying to forget painful experiences is usually our natural tendency. After years of repressing these issues, the actual facts of the event and the emotions that are associated with the event become fragmented – waiting to be unleashed and reconciled.

Studies show that generally a strong experience of catharsis is needed to alleviate one from unwanted beliefs, complexes, or destructive behaviors. Pioneer of psychology Sigmund Freud (1856-1939) learned hypnosis from Joseph Breuer (1842-1925), who had treated a young woman suffering from neurotic symptoms, which they diagnosed as hysteria in 1880. Breuer had the patient discuss past events in a state of deep hypnosis. She was able to recall traumatic events from her childhood, which she could not remember in her conscious state. She was able to integrate the experiences and connect them to her emotions. The end result was that her neurotic symptoms disappeared. Breuer and Freud’s earliest technical efforts were referred to as the “cathartic method” (Brueur and Freud, 1893-1895). Sources say that Freud was not good with hypnosis and found it to be confusing and embarrassing and his success rate with such hypnotic techniques was very poor. He finally abandoned hypnosis and worked mainly with free association for memory recall and to explore the unconscious. Freud’s condemnation of hypnosis combined with the growing reputation of psychoanalysis caused the medical profession to reject hypnosis. Milton Erickson (1901-1980) was trained as psychiatrist, but was most known for his innovative techniques in hypnotherapy, which helped revive hypnosis. It was not until the middle of the 20th century that hypnosis was again accepted as a valuable technique in therapy and for medical and clinical applications.

The framework in facilitating a proper regression is to encourage a client to reenact or experience a traumatic event to as if it were happening and being experienced again. The client is guided to stay focused on all the sensations and feelings that come with the experience on a physical and emotional level. The objective is to get the client passed the point of his conflict, confusion or fear. What makes the experience different and healing for the client is he is able to got honor his true emotions and perceptions of the event without being judged or criticized. The therapist provides a safe space for the client to reconnect and integrate his emotions with the event. When the client moves through his discomfort, this creates the turning point where the client releases or gains better understanding with whatever issues have been constricting him.

Today, there are still mixed opinions about the efficacy of regression therapy. There are non-believers who feel that regression therapy is unnecessary and that the therapist is planting information in the client’s mind. Some feel that it is like brainwashing. These are just myths caused by misinformation and inept therapists. Whether a client is under hypnosis or in a trance, he is fully conscious and in control at all times during the session. He can reject whatever is being said to him. In a properly facilitated session, a therapist will elicit or evoke information that only comes from the client. Every experience is subjective. The only way to truly judge whether or not regression therapy is effective is by one’s own experience. The most important ingredient of any type of therapy is the interpersonal relationship. The technique is secondary.

Ray Doktor is a clinical hypnotherapist, past-life therapist, spiritual counselor, and life coach. He has a B.A. in human behavior and a M.A. in counseling psychology. Currently, he is a pre-doctorate candidate in clinical psychology and working on his licensure.

While under supervised training, Ray’s education included training in EMDR (Eye Movement Desensitization and Reprocessing), Gestalt therapy, and Milton Erickson’s techniques. He also had the opportunity to have been personally mentored by world-renowned therapist, Dr. Morris Netherton. This training included assisting Dr. Morris Netherton in conducting workshops and lectures around the world. Ray has lectured and provided demonstrations at workshops on stress management, sexual abuse recovery, trauma, addictions, health issues and surgeries, prenatal period and birth, past-lives, and spirituality.

Ray has been a practitioner for over 11 years, learning, teaching, and combining hypnosis with other energetic modalities. Visit his website at http://www.wholeminds.com

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Feminist Therapy
Feminist psychology grew from the influences of the women’s movement of the 1960’s. This movement was a grassroots one; therefore, no one particular theorist can be named the originator of feminist therapy. Feminists tried to keep elements of other psychological theories that worked but attempted to get rid of sexist aspects of the theories. They then tried to explain some of the common experiences and difficulties associated with the social roles that women endure that may be blocking their growth and development. The focus is mainly on helping women in areas such as assertiveness, communication, self-esteem, and relationships. Feminist therapy also focuses on empowering women by helping them see the impact of gender issues. The aim of therapy is change rather then adjustment. It is important to acknowledge sex roles, minority status and socialization in society as possible sources or causes of psychological difficulties. A core concept is equality; therefore, the therapist is seen as equal in the relationship with an outside perspective who provides guidance and new information but the client is seen as having the power to create his or her own desired outcome in themselves and their lives. Reclaiming personal power is a key concept. A task of the therapist is to help individuals explore and understand what is causing dysfunction and unhappiness and then to help develop strategies to overcome these difficulties…

Feminist therapy is not just suitable for women, men can benefit from this therapeutic process as well. Men also deal with social and gender role constraints such as the demands of strength, autonomy, and competition. In addition, they are limited by the notion that they should not express vulnerability, sensitivity, and empathy. Both men and women are exploited by a patriarchal society and limited culture and gender stereotypes. Men can benefit from therapy by working on these issues and by learning new skills to help them understand and explore issues involved with emotions, intimacy, and self-disclosure.

There are four main philosophies of feminists with differing goals in therapy including socialist, radical, cultural, and liberal. First, socialist feminists emphasize the need for change in institutional and social relationships. Next, radical feminists focus on the need for change in gender relations and societal institutions. In addition, they strive to increase women’s self awareness in regards to her sexuality and her desires and views for having children. Subsequently, cultural feminists emphasize the importance of the recognition that women are devalued in society and how detrimental this is. Finally, liberal feminists focus on the individual and the biases these people face in regards to self awareness, self-respect, esteem, and equality. Many ideas and views held by these philosophies overlap and are integrated with the main focus on equality.

There are four major approaches that are unique to feminist therapy which include consciousness-raising, social and gender role analysis, resocialization, and social activism.

Consciousness-raising is sometimes held in small groups in a leaderless manner involving the discussion of women’s individual and shared experiences. Women in these groups do not have to feel that they are alone and they could listen and support others. These individuals examine how oppression and socialization contributes to personal distress and dysfunction and they talk about ways in which solutions for creating individual and social changes can be made. Consciousness-raising helps women feel more powerful to take steps against oppression by participating in social action.

Social and gender role analysis involves the evaluation of the client’s psychological distress and methods of coping. First clients will learn about the impact and affects of social and cultural norms and expectations and how negatively these issues affect society. This helps the client become aware and identify his or her own experiences in regards to social and gender role norms. The therapist helps the individual become aware of both implicit and explicit sex roles that the client may have experienced over his or her lifetime. This helps the client explore possible origins of psychological distress. Together the therapist and the client come up with ways to implement change and gain self knowledge.

Resocialization follows social and gender role analysis and involves reorganizing the client’s belief system. They learn to view things differently and they develop new coping skills and strategies. Methods are taught that increase self esteem, assertiveness, and self views. A main goal of resocialization is an overall increase in well being.

Social activism is rather controversial and not practiced by all therapists. It is embedded in the notion that “personal is political”, which is one of the basic tenets of feminist therapy. This means that there are underlying roots of client’s problems that stem from society and politics. Feminist therapy should not only help the individual but it should help all individuals. Social activism may involve participation by both the therapist and the client. This can be accomplished by speaking out, organized protests, and letter writing campaigns. Feminists agree that social change is crucial and advantageous to the mental health of all individuals.

According to Gerald Corey, feminist therapy is based on five interrelated principles:
1.The personal is political which implements social change.
2.The counseling relationship is egalitarian which encourages equality between the therapist and the client. The client should be aware that she has the power to change and define herself and the therapist is only a tool with new insight and information.
3.Women’s experiences are honored and they should get in touch with their personal experiences and intuition.
4.Definitions of distress and mental illness are reformulated involving the internal as well as external factors of distress. Pain and resistance are viewed as a positive confirmation of the desire to live and overcome distress rather than being viewed as weak.
5.Feminist therapists use an integrated analysis of oppression which means that they understand that both men and women are subjected to oppression and stereotypes and that these oppressive experiences have a profound affect on beliefs and perceptions.

These core principles set the basis for feminist therapeutic practice and it is important to acknowledge that these principles contain overlap and interrelated common ground. Additionally, Lenore Walker indicates that there are six tenets of feminist therapy theory:

1.Egalitarian relationships: this equal relationship between client and therapist models for women personal responsibility and assertiveness in other relationships.
2.Power: women are taught to gain and use power in relationships and the possible consequences of their actions.
3.Enhancement of women’s strengths: so much of traditional therapy focused on a woman’s shortcomings and weaknesses that feminist therapists teach women to look for their own strengths and use them effectively.
4.Non-pathology oriented and non-victim blaming: the medical model is rejected and women’s problems are seen as coping mechanisms and viewed in their social context.
5.Education: women are taught to recognize their cognitions that are detrimental and encouraged to educate themselves for the benefit of all women.
6.Acceptance and validation of feelings: feminist therapists value self-disclosure and attempt to remove the we-they barrier of traditional therapeutic relationships.

Feminist therapy is beneficial and needed for several reasons. The main goal is change, not just change within the individual but change in society. Gender issues need to be addressed because they can cause psychological distress and shape unwanted behavior. Our lives are affected and influenced by the stigmas and stereotypes associated with these internal and environmental pressures which can affect one’s identity. Feminist therapy recognizes this and implements these concerns in practice. Furthermore, women live in a world dominated by males and masculine patterns of thought and behavior. Until recently, psychological studies of human behavior were almost always conducted by men and on men. The results of these studies were generalized to apply to women equally. The results are biased for several reasons including the fact that men and women are not the same. They have developed differently from early childhood and they tend to view the world in different ways. The media gives young children strong gender biased messages. Boys are supposed to be independent, self sufficient, dominant, aggressive, and successful. Girls are sweet, well behaved, passive, submissive, overemotional, and attractive. There is a conflicting problem here because the same traits that are considered appropriate for little girls are considered negative and inappropriate as mature adults. Males tend to view the world in terms of competition and power, while females look at aspects of the world through relationships and connections to others. Therefore, these studies and techniques may not represent women very well.

Women’s natural gifts of being nurturing and caring do not hold much power and value in society according to our social norms. These views and norms prevent women from feeling a sense of strength and power. These characteristics should not be viewed as weaknesses yet society sees it this way. Women should be commended for all he roles that they play. It is hard to juggle a family with children and a career, then come home and do housework and errands. As society becomes more of a dual income earning community some of these issues may turn in a more positive direction. Men do not have it easy either. If a man were to stay home and raise the children and tend to the household needs, society may call him lazy or worthless. Feminist therapists recognize how these factors and they understand how much relationships, connections, and nurturance plays a huge role in individual’s lives. They consider sex bias in a male dominated society and they honor women’s experiences and instincts as being valid. Feminist therapists specifically address issues such as family and marriage relations, reproduction, career concerns, physical and sexual abuse, body image disorders, and self esteem. One of the most important concerns of a feminist therapist is the empowerment of women in today’s world. Bohan (1992) states six guidelines for feminist practitioners to follow:

1.Therapists are knowledgeable concerning gender role socialization and the impact these standards have on what it means to be a woman or a man.
2.Therapists are aware of the impact of the distribution of power within the family and power differentials between men and women in terms of decision making, child rearing, career options, and division of labor.
3.Therapists understand the sexist context of the social system and its impacts on both the individual and the family.
4.Therapists are committed to promoting roles for both women and men that are not limited by cultural or gender stereotypes.
5.Therapists acquire intervention skills that assist clients in their gender role journey.
6.Therapists are committed to work toward the elimination of gender role bias as a source of pathology in all societal institutions.
These principles are based on a gender fair ideology for counseling which may be applied to family therapists as well. These principles also apply to both individual and group therapy. The fact that many principles of feminist therapy can be incorporated into other therapies is a strength because it can broaden the theoretical base of other models and therapies. Feminist therapy aims at enriching and enlightening everyone’s lives by hopefully encouraging social activism in a positive direction.

There are some criticisms and limitations to feminist therapy. Some therapists may be too feminist and militant in their views there by persuading clients. No therapist should persuade nor tell someone the “right” way to look at things. The therapist’s task is to offer support and information to challenge the client to examine for herself which road to take. Another criticism is the biased stance that feminists take. They are not neutral. They are all for a definite change in society and they should take caution not to be too pushy with their views on clients. It is also important that clients take responsibility for actions and experiences and not just blame society. They can be aware of society’s impacts but they also need to fess up and not avoid taking personal responsibility. Another criticism is the fact that feminism originated and was developed by, middle class, white, heterosexual women. Other races and cultures were not involved. This has been brought to attention and feminists have become much more inclusive.

In summary, feminist therapy is beneficial and advantageous to today’s society. The human race will continue to evolve and new theories will also evolve to meet the needs of our unsustainable, plastic society. Feminist therapists will continue to break down the hierarchy of power by therapeutic approaches and interventions with the overall remaining goal as empowerment of the client and social positive change and transformation.

References
1.Walker, Lenore E.A. (1990). A Feminist Therapist Views the Case. In Dorthy W. Cantor (Ed.), Women as Therapists, (pp. 78-79). New York: Spring Publishing Company.
2.Hecklinger, Fred J. (2003). Training for Life: A Practical Guide to Career and Life Planning. Dubuque, Iowa: Kendall Hunt Publishers.
3.Bohan, Janis S. (1992). Replacing Women in Psychology: readings Toward a More Inclusive History, (pp. 88-99). Dubuque, Iowa: Kendall Hunt Publishers.
4.Swanson, Jane L. (1999). Career Theory and Practice: Learning Through Case Studies. Thousand oaks, CA: Sage Publications
5.Benjafield, John G., (1996). A History of Psychology, (pp.321), Needham Heights, Massachusetts: Allyn and Bacon
6.Corey, Gerald (2001). Theory and Practice of Counseling and Psychotherapy 6TH Edition, (pp. 341-375), Wadsworth: Brooks Cole, Thompson Learning.

Elizabeth Mahaney, MA, MHC, is a Mental Health Counselor and a Marriage and Family Therapist in private practice in Tampa, FL. Elizabeth can be contacted for questions or scheduling here: http://www.goodtherapy.org/m15_view_item.html?m15:item=elizabethmahaney%40msn.com and here: http://www.goodtherapy.org/Tampa-therapy.htm

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Today, the arena of psychotherapy encompasses a broad category of mental health professionals who help individuals and families work through mental or emotional disorders by psychological means. Though, a psychiatrist, psychologist, social worker or mental health nurse can perform the role of a counselor or psychotherapist, the mental health care professional who has undertaken a degree in psychotherapy will be in ever greater demand. So, if you are really looking forward to becoming a counselor or a psychotherapist, you must earn a degree in psychotherapy. Attaining a degree in psychotherapy and counseling can be a real benefit for you. In fact, in recent times, it has emerged as the basic requirement for a psychotherapist’s license in many European countries.

Moreover, it is also important to have the proper counseling psychotherapy training from an authentic psychotherapy training institute. The correct training can help you gain various skills that are required in this profession, for example;

* The ability to recognize fundamental theories or concepts of counseling and psychotherapy that need to be followed.

* The ability to utilise different models of counseling and psychotherapy depending upon the clinical situation.

* The ability to prepare and undertake responsibility for the application of theoretical modals, via individual client care plans that can be effectively utilized in different clinical situations.

However, the key point that one needs to understand is that psychotherapy training takes a long time and you will be required to undergo your own personal therapy. Besides this, as a trainee you may choose from a range of training opportunities from introductory counseling psychotherapy courses, through advanced diplomas, Degrees to PhD as well.

Once you complete your training and earn a degree, you can become a psychotherapist, and may perform private practice or join a larger organization. Today the opportunities for psychotherapists are numerous. All you require is a good training from a good training institute. It may take anywhere from two to five years to become a psychotherapist, depending on the level of education you wish to acquire, but after you complete your education, the rewards that you can enjoy are immense.

Looking for a sound career move? Think about becoming a Psychotherapist! Browse the site for the complete guide on Psychology courses, jobs and career information on counselling and psychotherapy for aspiring psychologists.

Article Source: http://EzineArticles.com/?expert=Amit_Kothial

As we enter the dawn of a new millennium, traditional psychotherapy-and the therapist’s role-appear caught in the sort of crisis described by Denise Breton and Christopher Largent in their book, The Paradigm Conspiracy.1 The detached, analytical approach often practiced by psychotherapists since the days of Freud no longer makes people well. In fact, this strict therapist-patient/ normal-sick paradigm may actually make them worse, contributing to deeper feelings of alienation and frustration. For our own field of addictions therapy as well as other specialties, it is evident that the time has come for a “”paradigm shift”" toward a more “”soul-sensitive”" 2 approach to psychotherapy. The need for change was championed in recent statements by Dr. Patrick Carnes at the National Council on Sexual Addiction and Compulsivity conference in St. Louis. Fr. Leo Booth echoed the view that spirituality has become the cornerstone of both our individual and collective healing when he stated that as therapists, “”We must open our mind to new ways of seeing our future…and bring to that the energy of creative positivism.”"3

Authentic Process Therapy (APT) represents such a paradigm shift in psychotherapy — combining the structure of the healing community found in 12-Step recovery programs with a facilitating therapist, and employing traditional as well as contemporary healing techniques to address the deeper issues that invariably arise in the course of long-term recovery. APT and its core concept of “”complete recovery”" grew out of my own personal struggle toward wholeness as an AIDS survivor, as a gay man, and as a person in recovery, as well as from my experience with clients from diverse cultural and transpersonal perspectives, and from the maturing recovery movement over the past 20 years. Authentic Process Therapy may offer an important alternative for treating addictions and compulsions. This article provides a summary of APT, its goals, methods, basic philosophy and spirit.
Incorporating Strengths and Acknowledging Limitations of 12-Step Programs

Since 1935, with the founding of Alcoholics Anonymous, tens of thousands of alcohol and drug-addicted men and women have begun the journey to recovery by turning to a compassionate spiritual community embodied in AA and other 12-Step programs. This approach has been unrivaled in its ability to help people stop active addictions. Yet, all too often, the process of recovery is limited in terms of healing the issues that underlie alcoholism, drug dependency or other life-threatening addictions. The realization of one of AA’s Promises, “”We will know a new freedom and a new happiness…,”"4 eludes many 12-Steppers who struggle between feelings of gratitude (thankful to have their lives back in control) and feelings of frustration and emptiness that something is still missing.

These secondary issues are profoundly important to complete recovery. Even individuals with years of sobriety can experience problems that threaten their continued recovery — among them: codependency and other secondary addictions; depression; self-destructive behavior; underachieving; fear of abandonment; lack of sexual fulfillment; and the array of challenges facing those who are also living with HIV and other serious illnesses. I can attest to the fact that issues regarding sexual orientation can be a particular challenge for recovering gays, lesbians and transgender individuals. All of these, and other manifestations of internalized dilemmas, can keep people in recovery from what we want the most: mutual trust, love, and respect.

To overcome these limitations, notable therapists including John Bradshaw and Earnie Larsen 5, 6 have suggested an expanded model of recovery that goes beyond coping with primary addictions. Authentic Process Therapy is one such approach. APT recognizes that recovery is a two-stage process. Stage One, the healing from a primary addiction to alcohol, drugs, food, sex, gambling or any other dependency, requires a committed, singular focus for at least 1 to 2 years-and more for many individuals. But overcoming an active addiction is only half the battle.

Whereas Stage 1 is “”recovery from”" addictions, Stage Two-the direct focus of APT-is “”recovery of”" fulfillment, wisdom, serenity, and emotional, spiritual and sexual wholeness.

The objectives of Authentic Process Therapy in Stage Two recovery are:

To identify and express complex feelings… A tendency to be overwhelmed by mixed feelings-gratitude and joy for one’s freedom from chemical dependency, and sorrow, grief, or even rage at past experiences-typically emerges with time in recovery. APT helps clients develop a vocabulary for talking about these feelings and coping skills to deal with them.

To connect in more meaningful ways with others in a community… APT is based on the healing community model of AA, but encourages those in recovery to create new “”facilitated communities”" to deal with specific Stage Two issues such as childhood trauma, sexual orientation and how one’s healing impacts and is impacted by culture.

To heal the internalized sexual-spiritual split… A major element of APT is devoted to resolving the conflict between sexuality and spirituality, an overwhelming problem for many individuals in recovery.

To disengage power dynamics… By encouraging clients to examine their own role in power structures of daily life, APT can help to resolve ongoing difficulties with authority figures and intimates, and foster free expression in all relationships.

To achieve a “”shame-free”" presentation of self… Through APT, recovering individuals no longer feel ashamed or embarrassed by a difficult personal history.

To discover an individual “”life purpose”"… Clients learn how to contribute more meaningfully to society, to give back to loved ones, and to help establish a better future.

Simply stated, the key to achieving the goals of Authentic Process Therapy is “”being real.”" The desire to be “”authentic”"-to present true inner feelings rather than a false front-is a minimum requirement for participation. Certain African tribal ceremonies refer to this as “”speaking from the pit of the belly.”"7 While it seems easy enough, it means more than merely speaking what is on your mind, because “”what is on your mind”" usually refers to surface issues that have been filtered through society’s value system. Authentic Process Therapy reaches down past the surface into the deep regions of consciousness to summon feelings that have long been suppressed as the ultimate means of achieving an integration of body, mind and spirit that is often unattainable in conventional 12-step settings, traditional psychotherapy or addiction counseling.

In attaining these goals a helpful device is the use of the The Living Map, in which the healing process is envisioned in the shape of a tree. This bird’s eye view can make the transition into the healing process less frightening by providing an overview of what to expect, and when things get tough, we can return to the bird’s eye view to reassess our position. Most importantly, clients’ trust of their intuition grows during Stage Two recovery, and that it can be increasingly relied on as a compass to guide the individual to wherever he or she needs to be on the tree, and to the people, communities and processes that are necessary for complete recovery.

APT utilizes “”Four Powers”" that dissolve barriers to complete recovery:

1.The Power of Community-based Healing
2.The Power of Shared Intentionality
3.The Power of Shared Belief
4.The Power of Authentic Process
We use the Four Powers to move through various stations of experience toward fulfilling the constellation of shared desires that are inherent in the human condition. Along the way the Tree of Awareness blossoms, producing wonderful and sometimes totally unexpected fruit.

The Role of the Therapist in Authentic Process:

APT is a psycho spiritual approach, meaning that it integrates varied addiction psychology and psychotherapeutic principles merged with modern day and indigenous applications of spiritual wisdom. In spirit, the role of the therapist in APT is much like a shaman. He or she must act as a facilitator, guide, role model and force for healing in both individual and group settings. As such, the therapist is not a removed, clinical authority figure but a special member of the type of therapeutic community defined by M. Scott Peck in his book, A Different Drum as:

“”…a group of individuals who have learned how to communicate honestly with each other, whose relationships go deeper than their masks of composure, and who have developed some significant commitment to rejoice together, mourn together, and to delight in each other, make others’ conditions our own.”"8

Authentic Process Therapy has its roots in the power of the healing community described by Peck, embodied in the 12-Step model and further developed in the concept of “”wisdom circles”" proposed by Charles Garfield, Cindy Spring, and Sedona Cahil.9 In APT, the therapist’s province is defined in large part by the group. A 1993 survey of 130 Stage 2 clients and workshop participants found that the most prominent needs and expectations that recovering people have of their therapists were as follows 10:

•To encourage the client to take healthy risks
•To give feedback, without which therapy would be frustrating
•To provide a role model of what a fuller recovery might look and feel like
•To be interactive and help illuminate dynamics that are debilitating
•To compassionately include and have understanding of the “”shadow self”"
•To understand that therapy is ineffective if a client is suffering an active substance addiction
•To recognize that a new approach/ strategy is required if the process becomes stagnant
•To be confrontational in a respectful manner and in the spirit of illumination

In contrast to traditional psychoanalysis, the community dynamic requires that the client view the practitioner as an advanced traveler or someone who is specially educated in this adventure of life — never as someone who is “”normal”" while the client is “”sick.”" For recovering people, a clinical setting eliminates the spiritual nurturing that leads to healing. Furthermore, the therapist’s removal of the “”self,”" as practiced in traditional psychotherapy can create a painful re-enactment of dysfunctional childhood deprivation. While this might be a treatment goal in psychoanalysis, it can be counterproductive for people in addictions recovery. Instead, in Authentic Process Therapy, therapists and clients work together without hierarchy towards mutual authenticity and community. Everything is discussed, nothing is hidden. APT is not esoteric in nature and is not elitist. People are simply encouraged to speak from the heart.

The Authentic Process approach also eschews transference, the substitution of the therapist for the object of repressed emotions and impulses, such as a parent or authority figure from childhood. This type of relationship makes recovering people feel manipulated, often clouding their continued growth with confusing power dynamics. In APT, therapists are also participants who are encouraged to share their own experiences and life challenges, when appropriate, in order to promote their clients’ progress, either by creating a natural and real relationship, reducing shame, or creating a larger framework in which to process feelings and ideas.

A Combined Approach

The combined approach offered by Authentic Process Therapy has proven particularly effective in enhancing recovery in three major areas:

Overcoming secondary addictions… In APT we recognize that addictions and compulsions are basically coping mechanisms, self-medications to help deal with and further suppress the deeply repressed effects of early and contemporary traumatic stresses, deprivations and cultural prejudices. Until the underlying chaos is released and cleared up, old addictions will invariably be updated with other primary or secondary addictions, in an effort to maintain a feeling of equilibrium and safety when faced with chaotic, traumatic conflicts beneath the conscious surface. With education and “”inner statesmanship,”" these underlying conflicts can present themselves for healing. As we are able to make it “”okay”" for them to come out of hiding, addictions fall away with each exposure.

Addressing Shame… Shame is the nemesis that plagues recovering people in their crusade toward wholeness. To understand the impact of shame-based behavior and ideation on daily life, APT utilizes John Bradshaw’s “”Externalization Process”" technique 11 to consciously make contact with one’s younger self, and with the shame that impedes its further integration. APT is a highly effective way of releasing toxic shame by exploring unconscious material and making it conscious within the safety of a healing community milieu. Carl Jung called this phenomenon “”transcendent function,”" explaining that when unconscious content becomes conscious we experience a sense of clarity, a fuller understanding of ourselves, an experience that goes beyond ordinary, everyday consciousness. 12

Expressing joy… The ultimate goal of complete recovery is the transpersonal breakthrough into what I call “”holism.”" Holism as defined in Authentic Process Therapy encompasses not only the feeling of being whole and complete in oneself, but also of being integrated into the cosmos, one with nature, and connected with all humanity. This holistic experience is accompanied by feelings of great joy, empowerment, creativity and love, from which we can meet future challenges with grace and wisdom. Yet, recovering people are often embarrassed and reluctant to share blissful feelings because they are afraid they will be misunderstood, or that the feelings will not last. Safe friends, communities, or professionals with whom to share these feelings are essential.

Open to All

The freedom to experiment with joy is a giant step beyond traditional definitions of recovery, as well as an issue with which many “”normal”" people have difficulty. Thus, it is increasingly being recognized that the same techniques which empower former addicts toward states of wholeness and happiness can likewise work wonders for those outside of the recovery community who feel empty and unfulfilled. Authentic Process Therapy shares this view and welcomes all comers who recognize the potential for greater authenticity of expression and interaction in their lives. At the same time, APT, with its emphasis on community, continues to offer an important centering point for individuals in recovery. And, because much of the healing and education can take place in groups, workshops or facilitated wisdom circles, the overall cost is less than that of individual care alone.

In helping to fully respect and appreciate one’s own complex nature, Authentic Process Therapy offers clients the opportunity to embark on a most exciting and meaningful inner journey — a path to wholeness, in which recovering individuals not only learn to chart a more effective course through their inner wilderness but to fully appreciate the unsought gift M. Scott Peck calls “”being touched by grace.”" 13

References:
1.Breton, Denise and Largent, Christopher. The Paradigm Conspiracy. Garden City, MN: Hazelden, 1996.
2.Journal of Noetic Science
3.Fr. Leo Booth, Keynote Address, 1999 New York Federation of Addictions Counselors Conference, Albany NY
4.Alcoholics Anonymous. New York: AA World Services, 1955.
5.Bradshaw, John. Healing The Shame That Binds You. Florida: Health Communications, Inc. 1988
6.Larsen, Earnie. Stage II Recovery: Life Beyond Addiction. New York: Harper & Row, 1985.
7.African ceremonies
8.Peck, M. Scott. A Different Drum [tbd]
9.Garfield, Charles, Spring, Cindy, and Cahill, Sedona. Wisdom Circles. New York: Hyperion, 1998.
10.Picucci, Michael. The Journey Toward Complete Recovery: Reclaiming Your Emotional, Spiritual & Sexual Wholeness. New York: North Atlantic Books, 1998.
11.Bradshaw, John. Healing the Shame That Binds You. Florida: Health Communications Inc., 1988.
12.Jung, CG. Psychology and Religion. CT: Yale University, 1938.
13.Peck, M Scott. The Road Less Traveled. New York: Touchstone, 1978.

Michael Picucci, Ph.D., is a psychotherapist in private practice in New York City who offers an interactive and humanistic style utilizing somatic and energetic techniques balanced with the more traditional approaches. Michael is available for consultation and can be reached here: http://www.goodtherapy.org/m15_view_item.html?m15:item=frank%40michaelpicucci.net and here too http://www.goodtherapy.org/New-Orleans-therapy.htm

Article Source: http://EzineArticles.com/?expert=Michael_Picucci

The best way to interpret this dream is to start with the first symbol and try to interpret that. Then go on to the next symbol, and so on. Continually ask the question, “In what way am I experiencing this symbol in my life at this time?”

A Method for Interpreting Dreams in a Group
1. With the group leader presiding over the interaction, interpret two or three dreams using the following approach.

The Key Question Approach Leading to Heart Revelation (guided self-discovery):

a) Write the dreamer’s name on the top right corner of the blackboard so everyone can address him or her by name. Have the dreamer standing or sitting in the front of the room, available to answer questions from the group. (I use this method in my Christian University and Online Bible College classes, thus the reference to a classroom setting. If you are not in such a setting then you can substitute resources that you have at your disposal.)

b) The dreamer reads the dream aloud twice. While the dream is being read, someone writes on a blackboard the key elements and events of the dream, leaving space between each. If no blackboard is present, each member of the group should create a list on a paper for their own reference.

c) Ask the dreamer:
* “What was the key feeling in the dream?”
* “What was the key action in the dream?”
* “In what area of your life are you experiencing these?”
* This will give the dreamer and the group a reference point as to the setting of the dream, and what issue is likely being discussed. The answers to these questions can be listed across the top of the blackboard after the phrases “Key Feeling” and “Key Action.”

d) Beginning with the first event/element of the dream and continuing to the last one, listeners then ask questions like the following:
* What is the dominant trait of that person?
* What emotion does that animal represent to you?
* In what way are you experiencing (the event described in the dream) in your life at this time?

e) If the dreamer cannot come up with an answer to any of the above questions:
* Remind him to relax and tune to flowing thoughts, rather than analytical thoughts, thus moving from his mind to his heart.
* Have the group brainstorm (”heart storm”), offering suggestions of what the item in the dream might mean. These are listed on the board.
* The dreamer then comes to the board and draws a line through the ones that definitely do not ring true in his heart, and circles the ones which his heart leaps to, offering any interpretation God is revealing to him.

2. Break the class into groups of four to six and have them work for two to three hours on dreams of individuals within their groups. Follow the “Rules for Interpreting Dreams in a Group” given above. Instruct the groups to use “The Key Question Approach.” If they need help, they should raise their hand to attract the attention of the classroom leader to come and work with their group.

When the seminar/classroom leader is not assisting a specific group, he should rotate from group to group making sure things are progressing well in each.

Warnings About Dreams and Visions???
1. There are no warnings in the Bible to beware of your own dreams, with the possible exception of Ecclesiastes 5:3,7, which is probably best understood as a reference to “daydreams” since all other references in the Bible to “dreams” are positive. When one verse contradicts many others, you need to seek to understand that one verse in light of the volume of references on the other side of the topic.

2. The only biblical caution concerning dreams, then, is when you are listening to another’s dream. They may be trying to lead you astray, to go after other gods (Jer. 14:14; 23:16,25-27,32; Ezek. 13:1,7; 12:24 Deut. 13:1-5; Jer. 27:9-11; Zec, 10:2).

About the Author

Mark Virkler is with Christian Leadership University. CLU is a Christian University and Online Bible College offering Christian education including Christian counseling and Christian theology seminaries and offers certificates, undergrad, Masters, and Doctorates in the various Christian colleges of CLU.

Most of us have parts like that. We have parts that may be triggered by circumstances, by other people or by issues from the past. We have parts that silence us though we say we want to be assertive. We have parts that help us stay unnoticed though we feel lonely. We have parts that push us so hard to work and be successful that we barely have time for fun. Or, parts that push so much toward fun that we have a hard time following through and being successful at work or school. We have parts of self that worry too much and get anxious, or parts that get angry or sad more often than we like. We have parts that cry too much, eat or drink too much or sleep too much.

Many of us try numerous ways to get rid of these negative parts of ourselves. We try ignoring them. We try distracting ourselves with positive thoughts or activities. We set personal goals and create steps to reach them. We get motivated and focused and decide that once and for all we are going to overcome our negative traits. And somehow, the traits keep coming back.

Do you wonder why, though we are smart and well intentioned, we cannot get rid of these negative parts of self? It is because the parts are trying to help us and they will not change until they are certain that we are okay. They are not trying to make us anxious or sad or fat. They are trying to protect us from harm or diminish some hurt. Trying to remove them is like trying to remove a SWAT team before the danger is past. They will not go away. So, instead of silencing or banishing these parts, what if we began to understand them? What if we tried to figure out the internal messages to see how they are trying to help? As parts of self are more understood by us, they take less extreme roles in our lives and begin to serve as internal advisors rather than hijacking our emotions and behavior.

Take a look at the following ways that a so-called negative part may be trying to help. Though these examples may not ring true for you, use the list as a springboard to examine your own parts of self, to ask how they are trying to help and to become more open to your own internal wisdom.

• A part of self that hates us to feel disappointed or rejected may tell us to wait until we are smarter, thinner, happier, or something-er to start really living. • A part that thinks we do not play enough may make us procrastinate. • A part that knows how bad failure feels wants us to avoid risks and big challenges. • A part that does not want us to look stupid keeps us from asking for help. • A part that fears our feelings can be overwhelming keeps us emotionally numb or confused. • A part that does not want us to be selfish pleases others and puts our own needs on hold. • A part that keeps us inside our comfort zone has witnessed first hand why it does not seem safe outside. • A part that prevents us from making waves wants to protect us from other people’s reactions. • A part that silences us does not want us to impose on others or seem like a bully. • A part that keeps us from trying something new just does not want us to be hurt.

When we realize how these parts of self are trying to help, we become more accepting of them. We become like a collaborative team with our parts of self instead of either denying them or being overshadowed by them. So, the next time you find yourself being critical of one of your parts, take the opportunity to explore it from a position of curiosity and compassion and see what you begin to learn about yourself.

About The Author

Mary DuParri, MA, is a therapist with offices in Chesterfield and specializes in insight-oriented individual and couples counseling from an Internal Family Systems(SM) model. Mary can be reached here Good Therapy and also here Therapist Concord