Counselling And Psychotherapy Quotes

The curious paradox is that when I accept myself just as I am, then I can change.

Life is a purposeful action.

Perfectionists are not all negative, miserable, unhappy and over controlling individuals

Allow yourself to be an anchor and anchored by others.

Suffering is a form of knowledge. It tells us what is wrong with our world.

The loss of my child broke my spirit.

There is no greater grief, than when a parent losses a child.

Perfectionism is adaptive if you are mindful of your humanhood.

If we are unable to tolerate ourselves when we are alone, how can we expect anyone else to be enriched by our company? Before we can have a solid relationship with another, we must have a relationship with ourselves. We are challenged to learn to listen to ourselves. We have to be able to stand alone before we can truly stand beside another.

Healing doesn’t mean forgetting or making the memories insignificant. Healing means refocusing

In simple, the past is a time gone by and no longer exists in the present moment, but we choose to allow this past to occupy our minds, our bodies and our very existence.

Respect your needs and limitations as you work through your grief and begin to heal

Although the client-centered approach had its origin purely within the limits of the psychological clinic, it is proving to have implications, often of a startling nature, for very diverse fields of effort.

As you may already know, post-traumatic stress disorder is extremely complex. Each client has a unique, perhaps virtually unbelievable, set of experiences, and an almost equally set of reactions to those experiences.

Unfortunately, there is no expiration date on grief

There’s no reason, on paper at least, why I need these pills to get through life. I had a great childhood, loving parents, the whole package. I wasn’t beaten, abused, or expected to get nothing but As. I had nothing but love and support, but that wasn’t enough somehow. My friend Erin says we all have demons inside us, voices that whisper we’re no good, that if we don’t make this promotion or ace that exam we’ll reveal to the world exactly what kind of worthless sacks of skin and sinew we really are. Maybe that’s true. Maybe mine just have louder voices. But I don’t think it’s as simple as that. The depression I fell into after university wasn’t about exams and self-worth, it was something stranger, more chemical, something that no talking cure was going to fix. Cognitive behavioral therapy, counseling, psychotherapy—none of it really worked in the way that the pills did. Lissie says she finds the notion of chemically rebalancing your mood scary, she says it’s the idea of taking something that could alter how she really is. But I don’t see it that way; for me it’s like wearing makeup—not a disguise, but a way of making myself more how I really am, less raw. The best me I can be.

When emotions turn and stay sour, when thoughts become cynical and judgmental, good and compassionate treatment is on the line. Helpers who become sour and cynical tend to begrudge their high need clients for their neediness. There is a risk that helpers become too well-practiced at taking a bleak view of those they have avowed to assist. There is a temptation to begin to blame clients for their failure to improve. If treatment ends pre-maturely, with either a client never returning to treatment or a helper 'firing' them out of frustration, there is a tendency for the client to take the fall. Of course what we are talking about here are signs of burnout.

Too often the survivor is seen by [himself or] herself and others as "nuts," "crazy," or "weird." Unless her responses are understood within the context of trauma. A traumatic stress reaction consists of *natural* emotions and behaviors in response to a catastrophe, its immediate aftermath, or memories of it. These reactions can occur anytime after the trauma, even decades later. The coping strategies that victims use can be understood only within the context of the abuse of a child. The importance of context was made very clear many years ago when I was visiting the home of a Holocaust survivor. The woman's home was within the city limits of a large metropolitan area. Every time a police or ambulance siren sounded, she became terrified and ran and hid in a closet or under the bed. To put yourself in a closet at the sound of a far-off siren is strange behavior indeed—outside of the context of possibly being sent to a death camp. Within that context, it makes perfect sense. Unless we as therapists have a good grasp of the context of trauma, we run the risk of misunderstanding the symptoms our clients present and, hence, responding inappropriately or in damaging ways.

Criticism hurts most because it comes from another person and abuse is most damaging when it comes from someone who should love us.

All you need is one safe anchor to keep you grounded when the rest of your life spins out of control

Psychotherapy isn't a twentieth-century artifice imposed on nature, but the reinstatement of a natural healing process.

Emotional literacy is a prerequisite for empathy and psychological resilience.

If you criticize others, they don't dare to hurt you. If you are perfect, nobody can criticize you.

When those you love die, the best you can do is honor their spirit for as long as you live. You make a commitment that you’re going to take whatever lesson that person or animal was trying to teach you, and you make it true in your own life… it’s a positive way to keep their spirit alive in the world, by keeping it alive in yourself.

Being Scared-off by Evil Lastly, we deny the presence of evil because we are terrified by the horrendously hurtful, cruel, and bloody kinds of evil people tell us about—if we are willing to listen. This was poignantly brought home during an interdisciplinary case conference involving a resident who was counseling for the first time a woman who had been sexually abused. As we worked with him, it became clear that he was resisting entering what he called the 'psychic cave" of her sealed—off experience from which she was shouting for assistance. Because of his resistance, he was not providing her the support and guidance she so desperately needed, and he was not facilitating her working through the abuse and hurt that were continuing to impact her life. As he was confronted about this at one point in the conference, he stated tearfully: "I'm afraid if I help her move into her memories. I will have to go with her, and if I go with her, my view of the world as a basically good and safe place will be shattered. I'm not sure I can handle that for myself, or be able to think about the fact that my wife and kids may be more vulnerable living in this world than I can be comfortable believing" (Means 1995, 299).

When I consider the men (like my father) I have treated in psychotherapy, I recognize the challenge I face as a counselor. These men are in counseling due to an insistent wife, troubled child or their own addiction. They suffer a lack of connection with the people they say they love most. Chronically accused of being over controlling or emotionally absent, they feel at sea when their wives and children claim to be lonely in their presence. How can these people feel “un-loved” when (from his perspective) he has dedicated his life to their welfare? Some of these men will express their lack of vitality and emotional engagement though endless service. They are hyperaware of the moods, needs and prefer-ences of loved ones, yet their self-neglect can be profound. This text examines how a lack of secure early attachment with caregivers can result in the tendency to self-abandon while managing connections with significant others. Their anxiety and distrust of the connection of others will manifest in anxious monitoring, over-giving, passive aggressive approaches to anger and chronic worry. For them, failure to anticipate and meet the needs of others equals abandonment.

If you have ever felt slightly nauseous walking through an aged care facility, puckered your face against a smell, observed a grown woman clutching a dolly with desperation, felt a flood of melancholy as death fills your view – then you are in a perfect position to be a supportive psychotherapist for those whose lives are peppered with this everyday.

Therapy hasn’t “fixed” me, because I wasn’t broken. It has helped me access and make sense of my thoughts, feelings and actions.

Psychotherapy is an art enlightened by wisdom, theory and research.

When a woman miscarries, the experience of the father is often forgotten. But men grieve pregnancy loss too...

I wish I had a magic wand to make things better, but therapy doesn't work that way.

For example, in order to identify these schemas or clarify faulty relational expectations, therapists working from an object relations, attachment, or cognitive behavioral framework often ask themselves (and their clients) questions like these: 1. What does the client tend to want from me or others? (For example, clients who repeatedly were ignored, dismissed, or even rejected might wish to be responded to emotionally, reached out to when they have a problem, or to be taken seriously when they express a concern.) 2. What does the client usually expect from others? (Different clients might expect others to diminish or compete with them, to take advantage and try to exploit them, or to admire and idealize them as special.) 3. What is the client’s experience of self in relationship to others? (For example, they might think of themselves as being unimportant or unwanted, burdensome to others, or responsible for handling everything.) 4. What are the emotional reactions that keep recurring? (In relationships, the client may repeatedly find himself feeling insecure or worried, self-conscious or ashamed, or—for those who have enjoyed better developmental experiences—perhaps confident and appreciated.) 5. As a result of these core beliefs, what are the client’s interpersonal strategies for coping with his relational problems? (Common strategies include seeking approval or trying to please others, complying and going along with what others want them to do, emotionally disengaging or physically withdrawing from others, or trying to dominate others through intimidation or control others via criticism and disapproval.) 6. Finally, what kind of reactions do these interpersonal styles tend to elicit from the therapist and others? (For example, when interacting together, others often may feel boredom, disinterest, or irritation; a press to rescue or take care of them in some way; or a helpless feeling that no matter how hard we try, whatever we do to help disappoints them and fails to meet their need.)

Cognitive behavioral therapy, counseling, psychotherapy—none of it really worked in the way that the pills did. Lissie says she finds the notion of chemically rebalancing your mood scary, she says it’s the idea of taking something that could alter how she really is. But I don’t see it that way; for me it’s like wearing makeup—not a disguise, but a way of making myself more how I really am, less raw. The best me I can be.

Personal Construct Therapy was the pioneer of a fully constructivist psychology, emphasizing that people are essentially like scientists in continually developing meanings and explanations of the world, which are employed to guide action and decision making.

The essence of diversity is the individual's experience of it. Diversity is about personalised shades of experience emanating from universal colours of humanity, but each person takes from the universal what is relevant to them and alters it by their own interpersonal experience.

Self-acceptance should not be confused with an over-vaulting aggrandisement of self over others. That individual's exaggerated positive view of self relies upon a comparison with others - they sustain their own positive self-view, relatively, by maintaining a negative view of others.

It is understandable if you are struggling to reconcile images of a smooth moving Justin Timberlake singing, “I’m bringing sexy back…” with the experience of working in aged care! Sexy is often everything that aged care is not. But by using the word “sexy” I am not referring to the high octane experience of being intimate with someone. Who knows though, your older adult clients may well want to talk about such things! How senior friendly to encourage this? What I am referring to is bringing the spice or pizzazz associated with respect back to our Western society that appears to have lost its way in valuing seniors.

Learning how to do psychotherapy is a complex process, much of which is transacted in the relationship between the beginning therapists and experienced supervisors. When the beginning therapists encounter problems that are beyond their range of experience, the supervisors usually assist in several ways. First, the supervisors offer an intellectual framework in which to understand the problem. References to the professional literature are often suggested. Second, the supervisors offer practical, problem-solving help with the strategies of therapy. Third and most important, the supervisors help the less experienced therapists to deal with feelings of their own that have been evoked by the patients. With the support of competent supervisors, the therapists are usually able to master their own troubled feelings and put them in perspective. This done, the therapists are better able to attend to patients with empathy, and with a confidence in their ability to offer help.

The individual psychotherapy patient comes to the therapist with an almost automatic deference, a sense of dependence and compliance. The role pattern is old and established: the dependent child seeking guidance from a parent figure. There is no such traditional image for the family, no established pattern in which an entire family submits to the guidance of an individual. And the family structure is simply too powerful and too crucial for the members to go trustingly into an experience that threatens to change the entire matrix of their relationships. If the family therapist is to acquire that initial "authority figure" or "parent" role that is so necessary if therapy is to be more powerful than an ordinary social experience, he has to earn it.

Psychotherapy and counselling should make people aware of themselves and of the difficulties which they face. This then gives them the freedom to choose for themselves. In this sense, unlike behaviour therapy, psychotherapy is value-free: no advice, suggestions or recriminations are given. Indeed the only value of psychotherapy is respect for the individual. Such respect, however, in a mechanistic and objectifying society ... becomes a political act.

I believe that all learning is relational. Teachers who try to teach without first having created a positive relationship with their students may only be wasting much of their great knowledge. Establish an encouraging relationship with a child, and you can teach him or her almost anything. Establish a strong therapeutic alliance with your client, and he or she might even be willing to build new neuronal pathways that indicate that trust, love, and unconditional worth are possible for him or her too.

I recall a discussion with a highly-respected psychotherapist colleague and friend on the significance of the tragedy of Romeo and Juliet. My friend stated that the trouble with Romeo and Juliet was that they hadn't had adequate counseling. If they had had, they would not have committed suicide. Taken aback, I protested that I didn't think that was Shakespeare's point at all, and that Shakespeare, as well as the other classical writers who have created and molded the literature which speaks to us age after age, is in this drama picturing how sexual love can grasp a man and woman and hurl them into heights and depths—the simultaneous presence of which we call tragic. But my friend insisted that tragedy was a negative state and we, with our scientific enlightenment, had superseded it—or at least ought to at the earliest possible moment. I argued with him, as I do here, that to see the tragic in merely negative terms is a profound misunderstanding. Far from being a negation of life and love, the tragic is an ennobling and deepening aspect of our experience of sexuality and love. An appreciation of the tragic not only can help us avoid some egregious oversimplifications in life, but it can specifically protect us against the danger that sex and love will be banalized also in psychotherapy.

From 1992 to 1997, TAT [Treating Abuse Today] under my editorship published several articles by a number of respected professionals who seriously questioned the false memory syndrome (FMS) hypothesis and the methodology, ethics, and assertions of those who were rapidly pushing the concept into the public consciousness. During that time, not one person from the FMS movement contacted me to refute the specific points made in the articles or to present any research that would prove even a single case of this allegedly “epidemic” syndrome. Instead of a reasoned response to the published articles, for nearly three years proponents of the so-called FMS hypothesis–including members, officials, and supporters of the False Memory Syndrome Foundation, Inc. (FMSF)–have waged a campaign of harassment, defamation, and psychological terrorism against me, my clients, staff, family, and other innocent people connected with me. These clearly are intended to (a) intimidate me and anyone associated with me; (b) terrorize and deter access to my psychotherapy clients; (c) encumber my resources; and (d) destroy my reputation publicly, in the business community, among my professional colleagues, and within national and international professional organizations. Before describing this highly orchestrated campaign, let me emphasize that I have never treated any member of this group or their families, and do not have any relationships to any of my counseling clients. Neither have I consulted to their cases nor do I bear any relation to the disclosures of memories of sexual abuse in their families. I had no prior dealings with any of this group before they began showing up at my offices with offensive and defamatory signs early in 1995. Ethics and Behavior, 8(2) pp. 161-187

Where were Christians before Freud? Up a tree? Were the bereft of all crucial knowledge about man's relationship to God and his neighbor? Was the church's counseling a hopeless, primitive, stone-age activity that should have disappeared with flint knives? Were Christians shut up to sinful, harmful living before the advent of psychotherapy? Did God withhold truth for living until our present age?

This isn’t a purely American phenomenon, but it may be an American invention. We no longer have rituals for coping with death. Our society has become so consumer-youth-fun-based that we never even talk about it in a meaningful way. Death, once the domain of the church, has been sidelined along with our declining faith. Psychotherapy may offer consolation or counselling, but as long as social responses fail to meet our personal experiences, death will remain a frightening and fascinating taboo.

Harold lies in the darkened room with curtains drawn. It is one thirty in the afternoon and his lunch tray seems to almost sigh at the untouched food. His words are soft and not many. He listens, looking down, as you speak about concerned staff referring him to a counselling program – you are here to see if he is interested. “I’m fine,” he says, in a rare attempt to meet your eye, and it is clear to you that he is not. He is 88 years old and five months ago his right leg had to be amputated due to complications with diabetes. Immediately after, he was transferred to an aged care facility an hours drive from his wife Elizabeth, two years his senior, who could no long care for him at home. A month after that he was transferred to this facility; his wife can now more easily visit him. But, he tells you, he does not know why she bothers. “There’s no point,” he says, and you wonder if he is also referring to being alive.

As early as the 1940s Dreikurs (1946) predicted that women, Blacks, children, and other minorities would progressively demand equality: the unfulfilled American dream.

In his clinical work with both trans boys and girls at UCLA, however, Newman failed to follow his own words and often ended up overseeing transitions for his child patients, precisely because such “intensive individual therapy for the child and counseling for the family” had absolutely no anti-trans effect. He tended to see the onset of adolescence as the practical threshold at which there was no point in pursuing psychotherapy anymore to change a patient’s gender identity. “Georgina,” one of the trans girls he saw regularly in the 1960s, therefore began to live full time as a girl when she turned fifteen. With Newman’s guidance as supervising psychiatrist, as well as the permission of her parents and school officials, she was able to transfer to a new school in the Los Angeles area, legally change her name, and complete high school as Georgina, while continuing to visit UCLA for estrogen therapy.

Mystery, awe, wonder, intuition, and miracles occur naturally in everyday life. The fact that Western culture has not yet figured out how to measure them is irrelevant.

Working with graduate students laid the foundation for my approach to clinical supervision. My commitment was to initiate the students into the counselling profession, to help them to develop the required theoretical and practical skills, to grow in self-awareness, to develop the relational skills that provided a sense of safety and security for those seeking help, and to gain confidence as an effective helper. It became clear to me that providing clinical supervision did not follow a linear path but rather had many twists and turns.

counselors, often confuses stages, states, and lines. He mentioned that clients could move through all four stages (sensorimotor to formal operations) in a single counseling session. People do not actually develop through four (or even two) stages in a day. Rather, different lines of development may be differentially developed, so that a client may appear to exhibit very rudimentary development in one aspect (for example, morality) and advanced development in another (scientific or mathematical thinking). Similar phenomena (clients’ appearing to exhibit the qualities of different stages of development) can be accounted for by distinguishing between stages and states of consciousness. For example, a client may have a developmental center of gravity that hovers around the formal-reflexive mind but experience a state of panic or intense depression during which he resorts to the type of illogical and contrary-to-evidence thinking that characterize preoperational thinking. There are a few places where Ivey seems to distinguish between stages and states, as when he is describing a concrete operational client with whom the counselor finds various deletions, distortions, overgeneralizations, and other errors of thinking or behaving that “represent preoperational states” (1986, p. 163, italics added). This is an important point. The basic structures are not completely stable; otherwise, they would endure even under extreme stress. Hence, developmental waves are conceived of as relatively stable and enduring—far more stable and enduring than states of consciousness, but also far from rigidly permanent structures. Levels and Lines of Development Ivey also wrote of how clients cycle through Piaget’s stages of cognitive development: Each person who continues on to higher levels of development is also, paradoxically, forced to return to basic sensori-motor and pre-operational experience… . the skilled individual who decides to learn a foreign language … must enter language training at the lowest level and work through sensori-motor, preoperational, and concrete experience before being able to engage in formal operations with the new language. (Ivey, 1986, p. 161) People do not revert from the capacity for formal operational thinking to sensorimotor, except perhaps because of a brain injury or organic disorders of the nervous system. Piaget was very emphatic that cognitive development occurs in invariant stages, meaning that everyone progresses through the stages in the same order. At the same time, it is true that just because an individual exhibits formal operational thinking (a stage or level of cognitive development) in chemistry and mathematics does not mean that she automatically can perform at mastery levels in any domain, such as, in this case, a foreign language. This is another example of the utility of Wilber’s (2000e) distinguishing the sundry lines

Schedule a comprehensive evaluation to not only provide a formal diagnosis, but to also delineate a clear picture of your strengths and weaknesses. You will then be ready to participate in designing a total treatment plan that meets your unique needs. Get Treatment An effective, total treatment program is essential to future success. Such programs usually include a combination of medication, psychotherapy, coaching, alternative treatments, and necessary related services (support groups, counseling, family therapy, etc.). ADHD can have serious consequences, but it is treatable with safe and effective medications that can change people’s lives. (See Question 35 for a more in-depth discussion of medications used to treat ADHD.)

As noted before, bare attention is impartial, nonjudgmental, and open. It is also deeply interested, like a child with a new toy. The key phrase from the Buddhist literature is that it requires “not clinging and not condemning,” an attitude that Cage demonstrated with regard to the car alarms, that Winnicott described in his “good enough mothering” notion, that Freud counseled for the psychoanalyst at work, and that meditation practitioners must develop toward their own psychic, emotional, and physical sufferings. The most revealing thing about a first meditation retreat (after seeing how out of control our minds are) is how the experience of pain gives way to one of peacefulness if it is consistently and dispassionately attended to for a sufficient time. Once the reactions to the pain—the horror, outrage, fear, tension, and so on—are separated out from the pure sensation, the sensation at some point will stop hurting. The psychoanalyst Michael Eigen, in a paper entitled “Stones in a Stream,” describes his own first mystical experience in just these characteristic terms: I remember once being in emotional agony on a bus in my 20’s. I doubled over into my pain and focused on it with blind intensity. As I sat there in this wretched state, I was amazed when the pain turned to redness, then blackness (a kind of blanking out), then light, as if a vagina in my soul opened, and there was radiant light. The pain did not vanish, but my attention was held by the light. I felt amazed, uplifted, stunned into awareness of wider existence. Of course I did not want the light to go away, and was a bit fearful that it would, but above all was reverence, respect: it could last as long as it liked, and come and go as it pleased. It was an unforgettable moment. Life can never be quite the same after such experiences.9 This kind of experience can truly come as a revelation. When we see that staying with a pain from which we habitually recoil can lead to such a transformation, it makes us question one of our basic assumptions: that we must reject that which does not feel good. Instead, we discover, even pain can be interesting.

The psychiatrist R. D. Laing, at one of the first conferences on Buddhism and psychotherapy that I attended, declared that we are all afraid of three things: other people, our own minds, and death. His statement was all the more powerful because it came shortly before his own death. If bare attention is to be of any real use, it must be applied in exactly these spheres. Physical illness usually provides us with such an opportunity. When my father-in-law, an observant Jew with little overt interest in Eastern philosophy, was facing radical surgery not so long ago, he sought my counsel because he knew of some work I was engaged in about stress reduction. He wanted to know how he could manage his thoughts while going into the surgery, and what he could do while lying awake at night? I taught him bare attention to a simple Jewish prayer; he was gradually able to expand the mental state that developed around the prayer to encompass his thoughts, anxieties, and fears. Even in the intensive care unit after surgery, when he could not tell day from night, move, swallow, or talk, he was able to use bare attention to rest in the moment, dissolving his fears in the meditative space of his own mind. Several years later, after attending Yom Kippur services, he showed me a particular passage in the prayer book that reminded him of what he had learned through his ordeal. A more Buddhist verse he could not have uncovered: A man’s origin is from dust and his destiny is back to dust, at risk of his life he earns his bread; he is likened to a broken shard, withering grass, a fading flower, a passing shade, a dissipating cloud, a blowing wind, flying dust, and a fleeting dream. The fearlessness of bare attention is necessary in the psychological venue as well, where the practice of psychotherapy has revealed just how ingenious and intransigent the ego’s defenses can be. Even when they are in therapy, people are afraid of discovering things about themselves that they do not wish to know.

However, if you do not believe your clients, they may sense your doubt and never fully trust you. As Bruce Goderez (1986), director of a PTSD inpatient unit says, "It is important for the clinician and counselor to be willing to be made a fool." In other words, it is better that you believe a client who is lying or distorting the truth than to disbelieve a hurting trauma survivor who may never seek help again if your attitude is one of disbelief or disdain. Even if that client were to continue in therapy, they would never fully trust you.

Rochelle Watts is a counsellor in Australia, Thailand, Spain and the UK. She offering Psychotherapy, Cognitive behaviour therapy, Couple Counselling, Drug & Alcohol and Trauma Counselling. I have specialised training in Supervision, Acceptance & Commitment Therapy, Dialectical Behaviour Therapy.

Can a therapist make me not want to get pregnant? Can a therapist undo the trouble with my eggs, my hormones, and whatever else isn't working? I can't help it, but it feels like an insult for the doctor to send me there. Like telling people with cancer they can think themselves healthy if they try hard enough to visualize their immune cells as little sharks gobbling up the tumor. It's just blaming the victim.

Possible ways of attempting to distinguish counselling from psychotherapy include: that psychotherapy deals more with mental disorders than counselling; that psychotherapy is longer-term and deeper; and that psychotherapy is predominantly associated with medical settings. However, matters are by no means this clear-cut. Many counsellors work in medical settings, have helpees with recognized mental disorders, and do longer-term work that may or may not be of a deep psychodynamic nature.

While rumination does not cause depression, it does lead to greater vulnerability to depression because it increases problem-solving that is self-focused

There are some things that are so hardwired, no amount of counseling, psychotherapy, or medication will help. Evil is one of those things. Pedophilia is another.

Getting unstuck: step1: evaluation and thorough explanation; step 2: consider options for treatment and/or accommodations; step 3: find supportive counseling or psychotherapy

Psychotherapy is not a method of repairing problems or fostering personal happiness. That is psychotechnique. On the contrary ... it is fundamentally an ethical and a political task.

Counselling & Psychotherapy In West London – Hammersmith Building a stronger and more loving you The only effective and permanent way to fight our anxiety, restlessness, fears and worries is to face them head-on. With the right guidance we find the courage and the will to wrestle these demons and emerge as a whole, stronger, peaceful and joyful person. Counselling and psychotherapy can help you grow and become the person who you were originally designed to be. My practice, Sustainable Empowerment in Hammersmith, West London provides counselling and psychotherapy for a wide range of conditions and traumas. I developed my practice, Sustainable Empowerment, as a result of my motivation to help people see light at the end of the tunnel. My purpose is to empower individuals and lead them to explore their inner strengths so that they may write their own destiny and gain more behavioural control. I can inspire you to stay strong and resilient in the face of adversity, challenges and complications.

It is no accident that the political role of ordinary people has dwindled almost to vanishing point and that the function of citizen has collapsed into that of consumer of counselling

Hence the history of psychotherapy is the history of attempts to explain and ameliorate the “moral” drama of the human condition.

Types of Degrees for Professionals When you begin to investigate therapists, you will probably see a wide array of initials following their names. That alphabet soup indicates academic degrees, licenses, and/or certifications. Remember that just because the professional has a lot of impressive degrees, that doesn’t mean that he or she is the right therapist for you. The most important thing is to feel completely comfortable with the person so you can speak honestly about your feelings. If you are uncomfortable or intimidated, your time with the therapist will not be effective. When finding a therapist, you should look for one with a master’s degree or a doctorate in a mental-health field. This shows that he or she has had advanced training in dealing with psychological problems. Therapists’ academic degrees include: M.D. (Doctor of Medicine): This means that the doctor received his or her medical degree and has had four years of clinical residency. M.D.s can prescribe medication. Ph.D. (Doctor of Philosophy) and Psy.D. (Doctor of Psychology): These professionals have had four to six years of graduate study. They frequently work in businesses, schools, mental-health centers, and hospitals. M.A. (Master of Arts degree in psychology): An M.A. is basically a counseling degree. Therapists with this degree emphasize clinical experience and psychotherapy. M.S. (Master of Science degree in psychology): Professionals with this degree are more inclined toward research and usually have a specific area of focus. Ed.D. (Doctor of Education): This degree indicates a background in education, child development, and general psychology. M.S.W. (Master of Social Work): An M.S.W. is a social-work degree that prepares an individual to diagnose and treat psychological problems and provide mental health resources. Psychiatric social workers make up the single largest group of mental health professionals. In addition to the various degrees therapists may hold, there are also a number of licenses that may be obtained. These include: M.F.C.C.: Marriage, Family, and Child Counselor M.F.T. Marriage and Family Therapist L.C.S.W.: Licensed Clinical Social Worker L.I.S.W.: Licensed Independent Social Worker L.S.W.: Licensed Social Worker