The Relation of Psychotherapy Integration to the Established Systems of Psychotherapy

That individuals (and groups) have vested interests is part of the nature of the human condition and is captured in the cognitive theoretical concept “personal domain” (Beck, 1976, p. 56). Of relevance to psychotherapy integration (and consistent with this concept), there are some apparent philosophical differences between advocates of psychotherapy integration and those of the major systems of psychotherapy. In the same manner that the various schools of integrative and eclectic psychotherapy compete with one another (Lazarus & Messer, 1991, p. 144), so too do they contend with the established systems. In this article, we present several issues about which the systems of psychotherapy and the integration movement may differ, and we respond to criticisms of cognitive therapy that have been the focus of previous articles in this journal. Finally, we give examples of how those who research and apply the contemporary systems of psychotherapy can, within those systems, explore possibilities for psychotherapy integration. We conclude that there is probably much that the integration movement and the established systems of psychotherapy can offer each other.     

Psychotherapy in the school

Counseling and psychotherapy are two terms for the same function; there is no essential difference in the nature of the relationship, the process, the methods and techniques, the purposes or goals, or the results. Vocational counseling is not a different kind or level of counseling, requiring less background or preparation. If anything, preparation for vocational counseling requires more time than does preparation for therapeutic or personal counseling—the former includes the latter. Therefore, if counseling has a place in our schools, it cannot be limited to vocational counseling.

It appears that there is a need or place for counseling and counselors in our schools, and that recognition and acceptance of this need is growing. The school has the opportunity, and the responsibility, for providing counseling, broadly conceived, to its students.

The staff member who has been designated as a school counselor appears to be the logical person to provide counseling services. While it is true that in the past the school counselor has not in fact been a counselor, nor adequately prepared to function as a counselor, counseling is presently accepted as the major function of the school counselor, and his preparation is becoming essentially preparation for performing the counseling function. While there are some who resist this trend, it appears to be well established.     

Humanizing Psychotherapy

The essence of the humanistic and existential approaches to psychotherapy is a commitment to conceptualizing, and engaging with people in a deeply valuing and respectful way. Hence, within these approaches, there is an emphasis on viewing clients’ behaviors as meaningful and freely chosen; and there is also a belief that clients have the capacity to become aware of the reasons for their thoughts, feelings and behaviors. Phenomenological exploration is thus a central element of many existential and humanistic psychotherapies, and this requires psychotherapists to put to one side their therapeutic techniques and interpretative assumptions and to listen to clients in an in-depth, non-analytical way. From an existential and humanistic standpoint, however, this valuing of human beings also extends to the psychotherapist's own humanity. Hence, within these approaches, there is an emphasis on the psychotherapists themselves being genuine in the psychotherapeutic encounter, and being willing to meet their clients at a level of “relational depth.” Existential and humanistic practices may not be appropriate for all clients and all psychotherapists, but it is concluded that the principles underlying these approaches are of universal relevance to the practice of psychotherapy.

---

Psychotherapy Process Measure Research and the Evaluation of Psychotherapy Orientation: A Narrative Analysis

This article discusses the need for a systematic method that enables researchers to evaluate integrative therapy approaches using a range of therapy process measures. The Narrative System Process Coding (NPCS; Angus, Hardtke, & Levitt, 1996) is proposed as such a method, and is applied with the Experiencing Scale (Klein, Mathieu, Gendlin, & Keisler, 1970) and the Levels of Client Perceptual Processing (LCPP; Toukmanian, 1986) to three brief good outcome integrative therapy modalities to illustrate this need. The study found higher Experiencing Scale scores to be most strongly related to an experiential approach to therapy and to the NPCS internal narrative processes. Higher LCPP scores were most strongly related to the NPCS reflexive narrative process and to a perceptual-processing approach. The discussion initiates a discourse on the importance of explicating process measures' origins when comparing different therapy approaches in order to allow for the meaningful consolidation of process research findings.     

Psychotherapy and the locus of control

Underlying various actions of both the therapist and the patient are expectations about the measure to which an individual's experiences are the product of powerful external forces or of the person's own actions and decisions. While most of our anthropological theories support the notion that a person's experience is subject to an external locus of control, neither that view nor the opposite emphasizing freedom and autonomy is adequate for the therapeutic enterprise. THere are elements of truth in both positions that ned to be incorporated in therapeutic expectations if the enterprise is to proceed in an orderly fashion.     

积极心理治疗思想概要

积极心理治疗虽然是以积极心理学作为自己的理论基础,但积极心理治疗的实践却早已有之。积极心理治疗作为心理治疗中的一个新生事物．它以反传统医学式心理治疗的面貌出现,运用故事作为治疗者与病人之间的媒介,充分发挥病人的直觉和想象,在与病人的观念不发生直接冲突的情况下提出改变病人观点的建议,这一较符合人性特点的心理疗法正越来越多地受到社会的广泛关注。     

Psychotherapy and the Mormon Faith

The Church of Jesus Christ of Latter-day Saints, also known as the Mormon Church, is a Christian faith with a large presence across the globe. Although Mormon doctrine suggests that faith in Jesus allows people to overcome weakness and heal from pain, Mormon people are not immune from experiencing periods of mental and emotional suffering. The deeply held religious beliefs of Mormons can influence the nature of the psychological difficulties a Mormon individual is prone to experiencing, how and when they choose to seek treatment, as well as the types of treatment that may be most beneficial.     

Psychotherapy and the Spiritual Journey

This article distinguishes between the ego of Freudian analysis and the ego of spiritual tradition. Using his own personal psychic and spiritual development, the writer demonstrates how the Freudian ego must grow and transform, bringing into consciousness and healing all psychic wounds. Secular depth psychology must open into a spiritual dimension when it encounters the drive in the human psyche toward the necessary and impossible. Finally, the writer shows how our spiritual life may mature into a contemplative life in union with the divine.recently published his autobiography: Both Feet Firmly Planted in Midair: A Spiritual Journey, Westminster/John Knox Press