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Spiritual Anorexia Starving for Meaning and Purpose:
The Next Generation of Diagnosis and a Prescription for Hope
A Paper
Presented to
The Faculty of the Alfred Adler Graduate School
In Partial Fulfillment of the Requirements for The Degree of Master of Arts in
Adlerian Counseling and Psychotherapy
By:
Michelle Saari
2004
Acknowledgements
Without the help 1 insightr prayers and support of so many
people 1 this process would not have been completed.
Thank you to the faculty members who have imparted more
than knowledge and experience to my education: Dan Zenga,
Dan Haugen 1 Bob Bartholow 1 and Trish Anderson.
2
To my family 1 thanks could never be enough: Daryl 1 Kathy 1
and Jason Saari 1 Gilda Richards, Pete 1 Carol 1 Jim and Robin
Licari.
With unending gratitude to God ...
Abstract
Introduction
The Problem
Psychology
Philosophy
Theology
Table of Contents
My Hybrid Theory for Change
Areas Requiring Further Study
Summary
Conclusion
References
3
4
Abstract
Mental illness and increasing reliance on
psychopharmacological interventions are placing a strain on
social service delivery systems, and taking a toll on
relationships. Curiously there seems to be more diagnosis
and treatment in the United States than any other culture.
In a country with more opportunities and wealth than any
other, we also see a hunger for "more." It is precisely
this desire for more and the journey people take to find
meaning and purpose that prompted me to research this
paper. The timeless problem of searching for meaning has
been compounded with pop culture demands and created a
generation of starved for both meaning and purpose.
How can we feed the starvation in a healthy way and
maintain a balance of emotional, physical and spiritual
health?
In this paper I look at the spiritually anorexic client,
the development of the problem, and contributions from
three schools of thought. In the theoretical analysis of
the contributions of psychology, philosophy and theology, I
will propose a hybrid theory to help treat and encourage
today's client.
"Jackson, Robert. Mr. Robert Jackson died yesterday of
complications from doing a lifetime of crap that he didn't
really want to do. His condition was further complicated
because he also failed to do much, if any, of what he did
want to do. Experts reported that he died from cramming
someone else's idea of life into his body, his brain, and
his life.
5
Attempts by Mr. Jackson to fill the voids with work, cars,
excessive eating, alcohol, three wives, two thousand rounds
of golf, and meeting everyone else's expectancies but his
own, were dismally unsuccessful.
Unfortunately, this all took so much out of Mr. Jackson
that he was just worn flat out and died about twenty years
too soon." (McGraw 2001)
Introduction
Common threads across varied disciplines are not new
and not unusual. The process of drawing new and fresh
connections is at the very core of the mind and learning
process. However, the wisdom shared and affirmed by these
commonalities is under-utilized. The cliche's about the
world going to hell due to the impact of culture on our
children is tired. It is as tired as the never ending,
seemingly recycled speeches that make their appearances
every election year. I would not be the first or the last
person to comment on the state of the modern western world
and all its pros and cons. The debate is timeless.
The difference in my theoretical quilt is that I have
knitted ideas from a three select disciplines, and propose
a hybrid model for change and results in the therapeutic
process.
6
My proposal for therapeutic intervention is a combination
of Adlerian Psychological theory, Existential Philosophy,
and fundamental Christian Theology. Achieving a balance and
agreement between the inner and outer self is crucial for
the overall health and well being of the individual.
7
Seeking out, repairing and reorienting beliefs in the
cognitive schema and life style are part of the Adlerian
contribution. Exploring time-tested effectiveness of
Biblical virtues can also set a framework and clear path
for an individual to take. Healthy boundaries, safe
environment for growth/change and accurate and functional
knowledge of one's self in possibility and limitation can
transform the psyche and bridge the way to a sense of peace
and overall mental health.
Like a scene from a movie there is a damp chill in the
air, a slight drizzle and clouds circling in the sky. Taps
is played in the distance, and then rifles fire in honor of
a life.
When the American flag and a salute were exchanged on
the morning of my grandmother's funeral, life met me full
on. For a very surreal moment I was face to face with
mortality and meaning, as if they had snuck up on me. As I
stared at the rose lying on the dirt I reflected on the
profound impact my grandmother Carol made on so many
people. As I saw the marble grave markers everywhere I was
struck by the profound.
8
So many relationships, memories, and choices result in
a final resting place and one hour of ceremony. What is
life truly about? Is it possible to make it to that
overcast morning and realize that you or your loved one may
have missed it?
Although a little extreme, somewhere between the
strength and struggle of life lie a story and a series of
choices. A legacy is left and the world is changed. Death
is inevitable, but living is not. Living is an active
choice and a journey. Living with purpose and sense of
meaning is no accident. It requires hard work, choices, and
a level of self-awareness sometimes not for the faint of
heart. The passage of time between birth and death is of
unknown length and full of decisions.
What we do, how we live, what we pursue, accomplish
and cultivate is our unique choice and of our own free
will.
The question plaguing humanity, and one that plagued my
heart that day, was "what is the real meaning of life?"
The human race is a people with tradition and fleeting
fads. Each of us is personally held accountable for our
participation/non-participation in it.
9
Those pivotal moments or events that spur us to ask
those deep and personal existential questions are key
change agents. They can be alarming enough that someone has
a moment of clarity that they need help, want to change, or
strive to be more.
A moment of complete brokenness and deep vulnerability
that rocks us to the core is the invitation and opportunity
to reach for more and be more.
I would assert that getting to a point in the helping
process where a client asks those kinds of questions is the
only time the path to deep healing can occur.
Serious persistent mental illness can start well before
these moments, and due to a variety of factors from
environmental, biological to socialization. At times these
questions generating a "crisis of faith" are the trigger
points for intervention, and the birthplace of hope. For
the purposes of this paper, I am not including potential
biological and organic causes of mental illness in my
discussion of symptoms, interventions or techniques.
The global community knows all generations for various
advancements and contributions. My "generation" so to speak
is no different.
10
The great things that have been contributed in the way
of scientific, medical and technological advancements are
unmatched. We go faster, further and do so more efficiently
than any of our predecessors.
Even still, what I find so intriguing is that we still ask
the same questions that have been with us for thousands of
years. "Who am I?" "What is the meaning of life?" and so
on.
Buried in those questions is a growing list of
diagnoses in the upcoming revisions of the DSM (Diagnostic
Statistic Manual) . Within those questions also lies
pharmacological intervention, insurance premiums, broken
families, increased physical disease, spiritual crises,
suicide, lost productivity and a multitude of complex
issues.
One would think in a time with almost endless options,
opportunities, and potential, people would have found the
elusive meaning to living by now.
Amazingly, we have not found it, and so we continue to
struggle, sometimes to new depths. Wade Clark Roof 1999
wrote an interesting book called, Spiritual Marketplace,
baby boomers and the remaking of American religion. I will
refer to this book often throughout this paper.
11
Roof addresses this growing problem,
"Many within this generation feel they have been both blessed
and cursed: blessed because in their lifetime they have had more
opportunities for education and better-paying jobs than did their
parents, but also cursed because no matter how hard they work or
succeed in jobs and careers, life continues to be pretty tough
(Roof 1999) . "
The current American generation has more wealth,
education, and longevity than ever before, and yet is
consuming psychopharmacological intervention and self help
at astronomical rates. What is happening?
People are always striving for some type of
superiority and meaning based upon their own definition of
success. The perception of success is rooted in early
childhood development, cultural, environmental, social
experience.
The formed character is never 100% actualized although
the more rooted and bonded in others we are, typically the
healthier we are.
The rise and fall and changing face of the American
family dynamic, complexity of urban sprawl and the terms
such as soccer mom and metro sexual still fail to
accurately compartmentalize the depth of the human spirit.
Such richness lies dormant in old texts scratched out by
wordy philosophers, prolific theological teachings or the
practical yet insightful writings of pre-twenty first
century psychologists.
12
The tried and true seemingly simplistic virtues in the
Bible and organized religion are also among the treasured
wisdom.
In this paper, I will rub noses and stare into the
faces of the tough questions regarding existence and
purpose. I will re-introduce nuggets of truth and theory
from the above mentioned disciplines, and serve a potential
remedy for today's spiritual distress as a my own hybrid
theory of therapy.
Although it has been touched on, I will address the
problem we are facing in greater detail.
As I said before, there is a place for solely organic and
biological disorders.
I am referring to those disorders with a different
component. The more situational distresses that cannot be
traced to a verifiable medical condition other than the
presentation of mere symptoms.
13
The issue of unfuf illment can be prevalent in various
conditions; it is also an independent condition as well.
The main focus of my thesis is the population that is
experiencing crisis of spiritual starvation as catalyst for
the destruction of the life style.
Terms such as mid-life crisis and nervous breakdown
are household words that stir a variety of responses in
people. Reactions to these conditions range from humor to
horror depending on the intimate personal experience with
them. Depicted in the entertainment industry they serve as
good themes for movies, music and theatrics. These terms
are engrained into our vocabulary, our culture, and appear
to re-emerge in new and colorful ways.
The specific names and faces may have changed, but the
impact, stigma and implication has not.
What is this monster scaring people into desperate and
oftentimes unhealthy attempts at coping with life? What has
happened to the American culture in the past few decades
that has created and fed this monster?
Is it possible that we as a society are going
backwards instead of forward in the embodiment of self-
actualization and substance?
14
The issue of meaning and its pursuit claims no
specific origination, and the current crisis is permeating
America faster than the latest Internet worm.
Even in the melting pot of our country today the issue does
not discriminate.
As a mental health professional fresh on the scene, I
find this crisis of purpose manifesting in every area of
the DSM, in community programs, schools, across university
campuses, in suburban homes, the ghetto and climbing the
corporate ladder.
It is an issue that impacts everyone, and in a variety of
ways.
Let's take a closer look at the specifics, the problem, as
well as what may be feeding it.
15
The Problem
In 1999, Brad Scott wrote a book entitled Streams of
Confusion. It is a remarkable look at the slide from
absolute to subjective reality, and the propagation and
manifestation by and for the advancement of American pop
culture. In a nutshell, this is the problem we are reeling
from today in the mental health field.
" ... mental illness in general seems nearly epidemic in the U.S.
Consider these figures put out by the National Mental Health
Association: 51 million Americans experience a mental disorder in
a single year, with 7.7 to 12.8 million adolescents and children
suffering from mental disorders, and with 9.1 million Americans
overall suffering from major depression and 19.9 million
Americans experiencing phobias."
He goes on to say; " ... the costs in dollars as well as human
life are staggering. 'Mental illnesses impose a multibillion
dollar burden on our economy each year, the total in 1990
amounting to $147.8 billion.' Ironically, more than 31 percent of
those costs ... are for anxiety disorder (Scott 1999) . "
16
Education, marriage, house, kids, career, is this all
there is? Every generation has followed a similar path of
growth, traditions, strivings, goals, pivotal moments,
highs, lows and death. The circle of life shows no
favoritism and no signs of stopping. People live and then
die. Sure, there are colorful stories, adventures,
hardships, pain, celebrations and accomplishments nestled
between birth and death. It is precisely that "in-between"
phase that I would like to address. It is that "in-between"
phase that seems to invite disorder.
At some point the natural course of human events will
bring people to that moment when they ask themselves,
someone they love, or their therapist, "is this all there
is?"
That question and the action taken or not taken after
asking it, has created breathtaking pieces of art,
symphonies, novels, strong families, noteworthy business
ventures, and some semblance of purpose. Ironically, the
same question has created broken homes, obesity, addiction,
disease, perversion, devastation, criminal records,
profound discouragement, failure and premature death.
What is the difference in the outcome? It is choice, self-
awareness and balance.
17
It is no secret that human nature drives us to
succeed, create relationships and find solace and
contentment with our stations in life. However, as we have
become a people of better choices and outcomes, we have
also become a people assaulted with distractions and
plagued with overwhelming feelings of emptiness and void.
The depth of our being and core of our drive, our
spirits, are being starved. A constant buffet of multimedia
assaults on every one of our five sense hits us millions of
times a day. The endless options and voices telling us what
to do, how fast to do it, what to think, what to look like
and what products or services to do it with, have left us
malnourished to the pit of our spirit.
Where does this starvation come from? Where does it
start? How does it manifest? The media has arguably become
one of the primary forces.
"Visual media reinforce a culture conception of an expansive
self; if not an empty self, in need of constant filling. An
expansive self is sustained through one after another experience
in what amounts to a seemingly unending search for moments of
transcendence.
18
In this respect the media create "spiritual omnivore " that is,
people hungry for new experiences and insights with the hope that
some encounter or a revelation just ahead will bring greater
meaning to them (Roof 1999) ."
The media with all of its fabulous and noteworthy
contributions has put the speed and influence of a well
oiled capitalistic system at our fingertips. Is it a
coincidence that "trends" and hype are just a click away or
a block over on a billboard?
Some of us know it well, some vaguely aware, and some
living well within the old adage "ignorance is bliss," at
least for the time being.
Spiritual Anorexia is what I call it.
Much like the physical eating disorder, people are
starving themselves in the name of American culture; to fit
in, find success, and "meaning."
The condition of the spiritually anorexic can
encompass a variety of areas and manifest into a wide array
of diagnoses. Some easy to pin point, and some hidden far
beneath the possible fa9ade or complexity of such things as
post partum depression or a generalized anxiety disorder.
19
It has become an added responsibility of the helping
professional to assess and be aware of the possibilities.
It has also become an almost full time job to keep up with
the research and options for treatment.
Are we living life with passion? Are we living life trying
to find passion? Or have we given up altogether? An example
supporting my observation about the media's role in this
mess is to look at the lineup on daytime television. Aside
from the traditional fantasy soap operas offering
predictable escapism, there are "talk showsu aiming at
discussing these manifestations in the name of
entertainment.
A couple of years ago Oprah Winfrey changed the format
of her show to incorporate more spiritually flavored
material.
"Oprah offers a steady diet focused on self-improvement, where
notions of inner peace and empowerment mix freely with ideas
borrowed from the world's religious traditions and great
philosophers. By focusing on life's struggles and critical
moments, all such programs life up the sacred in a prefiguring of
potential possibilities (Roof 1999) .u
20
Oprah's popularity and somehow assumed expertise on
areas of human interest shows no signs of slowing. I see
this as another sign and validation of the type of
starvation and hunger people exhibit in areas of human
interest and development. We, and this hunger are seemingly
insatiable.
Not long after the reformatting of her show, Orpah's
friend and former therapist, Dr. Phil, started his own
show. The popularity of Dr. Phil seemed almost overnight.
Now his face and advice are popping up everywhere,
including an ad campaign for milk of all things.
Dr. Phil offers a direct, disarming approach to real people
struggling with identifying and removing roadblocks to
authentic living. One of Dr. Phil's latest books, Self
Matters, is a directed deconstruction of self aimed at
illuminating barriers to the real you.
Perhaps what was most intriguing about the book was
that Dr. Phil shared some of his personal struggle with the
same issue as a starting point to the topic. As Dr. Phil
admitted he once struggled with the same starvation of
meaning as I address, he makes some interesting statements.
"The problem was that everything I was doing was chosen to
please other people by meeting their expectations while totally
ignoring my own. I was miserable. If you had asked me 'is this
21
the kind of life you want?' 'Is this the career you want?' 'Are
you fulfilling your purpose for being here on earth?' I would
have had to answer, 'no, not by a long shot."
uI betrayed who I was and instead accepted a fictional substitute
that was defined from the outside in. I betrayed myself, and mine
was a life and an experience that was a fraud and a fiction.
(McGraw 1999) . "
If anything, the popularity of such shows educates us on
the pulse of "society." So if this is what society is
facing, then how do we as mental health professionals
respond?
Taking it one step further, how do we respond without
jumping on a marketing bandwagon for the next trend in
media propaganda, products and programming? How are the
professionals responding? And how are professionals
responding while staying within ethical and safe
boundaries?
22
For those aware of the process of seeking meaning and
a place in the world, it is a constant drive to fit an
image of ever changing identity and foundation.
Feeding on images, ideologies, and subtle cultural
ideas/values that tell people what they should think, feel,
how to act and ultimately how to live.
"Mass media, then, may offer false or superficial answers to
deep and genuine needs: a deodorant, a mouthwash, and a new car
do not provide solutions for the insecure person who seeks
closeness with others but seems unable to build lasting
relationships (Nikelly 1977) ."
Is this what we have been reduced to? Have we gained
specific new knowledge and lost the old? Does "new"
automatically negate the older? And, why does it seem that
we are lacking a balance of the older and newer approaches
to therapy?
Have we forgotten how to connect and do we seek to fill our
voids with stuff as opposed to relationships? No wonder we
are depressed and seeking treatment.
The person on the other side of the coin is either
completely unaware of this process, has given up or has
successfully tuned it out (for now.)
23
Society goes with the flow seldom questioning, and
maintaining a level of superficiality and shallowness that
is applauded and rewarded by fast food values, and affirmed
by the likes of Jerry Springer's glorification of "diverse
relationships.ff
In stark contrast to previous generations, we are afforded
the chance to watch our world change at a frantic pace.
Somehow since my childhood we have gone from family sit
down, home cooked dinners and conversation to drive thru
windows and emails. We have had the concept of choice beat
into our heads to the point that we are programmed to think
we can always "have it our way.ff
Or that somehow if we have to conform more than we think we
should we are buying into the mentality of the herd. Where
is the balance?
24
" Wholeness hunger: is an apt description of what underlies much
of today's spiritual malaise, It is something felt by many
people, something that underlies comments about "centering your
life" and " finding connections" that are so frequently voided in
the populace at large - once identified as originating in New Age
discourse, now such terms permeate the religious landscape in a
more generic sense (Roof 1999) ."
We are the society of "more." No matter what we have, we
want more. Although seemingly a sudden epidemic, it has
been a subtle change fueled by capitalism and advancement.
Mass media has developed more tools and gadgets to help us
become more efficient and faster. The technological race
gains intensity as our discoveries and developments get
more exciting.
If we can do it better and faster in technology then why
not in our own lives? For example, if we have a decent
figure, why not go for the fabulous one if we can. Plastic
surgery, although still surgery, has exploded into a fast
track business. People are now shopping around for highly
invasive surgeries like they did for microwaves twenty
years ago.
25
" As they have grown older, the consumer culture has not
withdrawn its promise of replenishing ever-hungry lives. The
cosmetic lines, the exercise business, the body-appearance
industry, the self-improvement mania. Advertising images continue
to designate youthful, slender bodies and successful corporate
executives as objects of sex, power, desire, and pleasure -
replacing older models of virtue and what should be sought after.
Not surprisingly, "how can I feel good about myself?" emerged as
a far more pressing question to many Americans then "How can I be
saved?" That shift of questions offers clues not just to a
fundamental change in religious identities, but to the
construction and stylization of spiritual concerns of an
individual living within a self-focused, therapeutic culture
(Roof 1999)."
The subtle seduction of the dot com boom and such pumped a
younger generation full of cash with plenty of places to
spend it.
We have sought enlightenment for centuries, and arguably
have been one of the first generations to claim it in some
fashion. At yet, we still seek pushing the preverbal
envelope in hopes the factious carrot of Hollywood style
fulfillment is just around the corner.
26
"Surely, we can see that the 'enlightenment' that one generation
naively sought has resulted in the 'benightedness' that another
generation has found. Today teens pierce their tongue and go
'kickin' at orgiastic raves, or cease to have dreams and distrust
even benign authority, because they believe they are in bedlam,
not heaven. Yet they keep seeking (Scott 1999) ."
Have we really made any progress in our searches?
"_this search for nonrational, nonlogical, nonlinear modes of
experience - mystical, pharmacological, even sexual - has become
valid and indeed imperative for many people, especially those who
find themselves reeling in the midst of the modern chaos of
voices (Scott 1999) ."
How do these things relate to mental illness and our lack
of meaning?
The fictitious obituary written by Dr. Phil in the
beginning of this paper seems to capture it perfectly.
The pace of life is quickening, and with all of its glory
and benefits comes the dark side. We seem to be making it
on the outside, and yet we are miserable on the inside.
The separation between work, family, and spirituality is
virtually nonexistent. A cost and payoff charting I imagine
would show the rate of this decline.
In order to keep up with the work world, the other
dimensions of a person's life have suffered, and balance
has been lost.
27
Looking at the obvious one can get a good sense of where we
are collectively.
" ... mental illness in general seems nearly epidemic in the U.S.
Consider these figures put out by the National Mental Health
Association: 51 million Americans experience a mental disorder
in a single year, with 7.7 to 12.8 million adolescents and
children suffering from mental disorders, and with 9.1 million
Americans overall suffering from major depression and 19.9
million Americans experiencing phobias (Scott 1999) ."
Pick up a magazine or watch an hour of morning television
and you will see discussions on how to live more simply,
save time, be creative with our time, manage our time and
enjoy the little time we may have. Look at news reports and
statistics on the current state of our physical health.
Nothing short of staggering.
We are now the fattest nation in the world, and our
hospitals are not able to keep costs down as they struggle
to accommodate our larger frames and the companion of
psychic distress.
28
" ... costs in dollars as well as human life are staggering. 'Mental
illnesses impose a multibillion dollar burden on our economy each
year, the total in 1990 amounting to $147.8 billion.' Ironically,
more than 31 percent of those costs ... are for anxiety disorder
(Scott 1999) . "
Peek into our families and we can see that what we once
called the traditional family is fading into history.
Blended, single parent, same sex, step, and such are now
common family systems each with their own unique and
complex needs.
Another area currently called to our attention is our debt
to income ratio. We are materially consuming more than we
can pay for.
Good credit is rarely discussed as we are bombarded with
advertising for financing options. "Bad credit, credit
problems, slow pay" no problem if you want to buy
something. A new market trend is in financing situations
that used to be taboo.
Bankruptcy and living beyond our means is now socially
acceptable, and I would even challenge its now the norm.
Within the context of this situation are good people caught
in the middle. Life is costing more from food to healthcare
to housing.
29
We have more options for our basic needs, and those options
are costing more. We are working longer for less, and our
desire for more grows faster than our ability to gain it.
The desire of our hearts is to be healthy, fully
functioning, contributing people. American pop culture has
become a monster hiding in every area of our life. It tells
us we are not adequate, it shows us what we do not have,
and it promises we will be better when we have it. The
carrot is always dangled just a little farther than we can
reach.
What was once highly regarded as freedom and democracy,
has become a sliding scale of media controlled information,
Hollywood values and extreme makeovers.
No more Pledge of Allegiance, prayer, or Christmas trees in
schools? Yet, we can turn on the television, hear foul
language and watch sexual situations on prime time. What
kind of inconsistent messages are we sending? What does
this do our development?
Where do these messages go when they reach our minds? Is it
a wonder we are confused and desperate for meaning and
stability? Is it strange we seek out a quick fix in a pill
as opposed to another alternative?
30
Where have our traditional values gone? Where are the
absolutes? Where is the balance of freedom, choice,
creativity and boundaries? Why are we continually adding
diagnoses to the DSM instead of removing them with the same
fervor? Are we not using all of our opportunities and
research to eradicate psychic distresses? Does the
scientific research support these new additions as organic
or are they situational and dependent upon inconsistent
assessment tools?
Without getting into a detailed discussion of human nature
good vs. evil, I would venture to guess that our
motivations are shared. We all want good schools, solid
families, safe communities, rewarding careers and the
opportunities for our lives to leave a contribution here
are desired and sought after.
It is precisely this desire coupled with our current
society that is in conflict and is creating conflict.
In my client contact I cannot help but notice clients talk
about these issues almost exclusively.
The pain, confusion, and weight on people's spirits because
of this tug of war are increasing the demand for social
services. Pop culture and the modern world are failing to
provide tangible peace in the hearts of people.
There seems to be a lack of structure and almost too many
options in a relativistic reality.
Our society is also failing at providing support to those
foundations, organizations and institutions that help
uphold and foster traditional values, or offer a
cohesive/consistent model for living and success.
" A theme we heard voiced many times might be phrased as
follows: people feel they are working hard, striving for the
American Dream, yet sense they are living on its edges and are
insecure in their achievements (Roof 1999) ."
We are at a crossroads in the helping field, and have the
opportunity to step up, speak out, and join forces to
change the trend. Although I do not disagree with organic
causes of disease and disorder, there are distresses that
are stealing services away from them.
With the rise of this starvation generation, services and
interventions are gobbled up, leaving less room for more
persistent conditions.
31
All of the points I have made are independent of
classically diagnosed and treated conditions; it is
possible that there would be some overlap.
32
However, I would be interested in research regarding the
effect and impact of Western culturally trends on organic
mental illness. Perhaps this is something we will see as we
do more research in our field. I also address this briefly
in the future implications section of this paper.
Since dilemma, frustration and search to find meaning and
substance in life again, is not new, the names, terms, and
weapons of mass destruction have changed.
" The frustration reaches into other aspects of their lives,
affecting levels of satisfaction within jobs and careers,
creating tensions within families, and raising levels of stress
(Roof 1999)."
What is the ultimate goal in humanity and personhood? How
do we stop the infiltration of negativity and emptiness?
How do we help clients break self-imposed barriers and move
into a life creatively and freely chosen?
Is it possible to do this while maintaining professional
integrity and ethics and upholding the scientific and
results oriented nature of social science?
33
My focus and mission in addressing this issue is to
marry the best of the three disciplines of Adlerian
psychology, existential philosophy and Christian theology.
In mixing varied theoretical ideals, I have developed and
will propose a hybrid therapy targeted at treating the next
generation's crisis of meaning. Within this theory there
will be a structure aimed at the unique holistic nature of
the individual, our apparent innate desire to seek meaning
and what to do with that, and the complexity of the psyche
and/or the sacredness of the spirit.
I have researched the issue of the spiritual crisis from
various angles, and am prepared to provide one potential
refreshing solution infused with hope, challenge and
dignity.
What does psychology have to offer the starving soul?
Are we offering tangible and practical approaches to meet
the needs of today's clients? Are we doing our homework and
keeping ourselves educated on the trends, changes and
variations on the complexities of the problems? Are we as
therapists and professionals actualized ourselves, and have
we answered and solidified our own questions of faith and
foundation?
34
Now that the problem has been identified, I would like
to address the contributions, questions and conflicts
presented by the field of psychology, and more specifically
the school of Adlerian or holistic psychology.
35
Psychology
Leaps and bounds would probably be an adequate way to
describe the advancements in the field of psychology in
recent history. Psychopharmacological intervention,
variations on therapy and the breaking down of stigma are
markers of progress in the field today. Aside from the
statistics and the hoopla, there are pioneers in the field
who tackled tough issues and laid a framework for
professionals which is still applicable today.
I will identify and treatment issues relating to the
crisis of spiritual anorexia and its symptoms and
manifestations, I will also reflect on the significant
contributions of Alfred Adler, the response from the
psychological community, and the potential for breakthrough
in helping clients.
The media has oftentimes been used as a gage to track
the needs of society. Things such as a shortage of housing,
access to medical care, and jobs or opportunities are
things monitored and regulated by the government. Public
policy and lawmakers are our hired and elected watchdogs to
nip problems in the bud and fix them as they arise.
36
With specific regard to the issue of spiritual
depravity, it is much harder to monitor. The United States
has been inundated with a parade of legal and illegal
immigrants and the "face" of an American is not easily
stereotyped. It is in this chaos of the American landscape
that officials are reliant on the professionals working in
the trenches to provide adequate and accurate statistical
reports about their experiences, successes, and failures.
The decisions to act, react and be proactive are
dependent upon this chain of communication. The current
spiritually fueled dryness is evident in
matriculation/graduation rates at educational institutions,
employment statistics, and statistics on the masses
utilizing government funded programs.
In doing a cost benefit overview of the type of tools and
services needed to best serve the population, they must be
continually tweaked for efficiency.
One of the organizations with its finger on the pulse
of these changes on the nations mental health is the
American Psychiatric Association. It is this association
that conducts research, crunches statistics and publishes
periodicals.
They also are responsible for publishing the DSM or
Diagnostic Statistic Manual, listing and offering a
workable directory of mental disorders and diseases.
37
The newest batch of disorders addressing the purpose
problem is listed in the DSM-IV-TR, and found on a lower
axis. This new section is the answer to a population that
is struggling with some of these fundamental and spiritual
issues.
The introduction of the V codes recognizes the nature
and increasing development of these types of crises. Even
though these inclusions have not made their way to the
major categories in clinical diagnosis, they have
nonetheless arrived on the scene.
The new codes have put a professional stamp on the
legitimacy of these issues of meaning, and it is a large
step in confronting and conquering them.
Dr. Phil makes some of statements in his book Self
Matters that are very relevant to some of the underlying
issues compounded by societal pressures. His statements,
perhaps, also support the trend in thinking, which may be
why the APA included V codes.
38
"When mindless, unchallenging, routine existence and safety are
blindly accepted and become unthinkable goals, there can be no
authenticity, because you and everyone else has a mission, a
purpose in life that cannot be denied if you are to live fully.
If you have no purpose, you have no passion. If you have no
passion, you have sold yourself out. (McGraw 1999) ."
He goes on to say even more.
"In a passionless life, superficiality becomes the substitute for
the things that ought to matter. False goals like money, approval
from others, and the accumulation of 'stuff' will come to
dominate your life and its energy. You are then trapped. (McGraw
1999)."
Are you nodding your head yet? I would challenge that there
are few, if any, people out there who have not been there.
Feeling the tug of war for your peace of mind between
media, family systems, spiritual identity, peer groups and
quite possible neurological makeup and genetics. What we
choose to do with this feeling and the appropriate or
inappropriateness of our actions is what moves us in or out
of situational mental health.
39
This feeling of being trapped or pulled and experiencing a
deep void is addressed nicely in the latest revision of the
DSM and its V code inclusion. It is about time the
professional community got on the same page as its
colleagues in other disciplines and named the issues that
have been lurking for decades.
In reading and studying these codes, it is refreshing
to see that they are included as legitimate issues. The
mental health community's acknowledgement shows there is
hope and potential success in treating them.
"Nearly everyone has experienced an adjustment disorder or a V
code condition or both. These disorders are often triggered by
the normal life transitions that we all face. The transitions may
be positive, such as the birth of a child or graduation from
school, or negative, such as the loss of a job or the death of a
loved one. These problems also may reflect and be related to the
normal problems of living such as job dissatisfaction, marriage
problems, and the care of an elderly or aging parent (Sperry
1996) . fl
40
Psychologists rooted in the philosophy of Alfred Adler are
professionally inclined to ask the spiritual /purpose
question at some point. As a holistic foundation, Adlerian
psychology offers more than a narrow window through which
to assess a client situation.
" Adlerians seem to be especially helpful treating clients with V
code problems through encouragement and helping clients
understand the universal nature of their problems. Clients tend
not to feel abnormal and to feel empowered to make the changes
necessary to cope successfully with their problems (Sperry
1996)."
I would like to take a closer look at the DSM V codes and
their implications in professional practice
The first code listed is the occupational problem.
"V.62.2 Occupational Problem
This category can be used when the focus of clinical attention is
an occupational problem that is not due to a mental disorder or,
if it is due to a mental disorder, is sufficiently severe to
warrant independent clinical attention. Examples include job
dissatisfaction and uncertainty about career choices." (DSM 2000)
41
A client dealing with stress who is seeking meaning in
the world of work and career can experience a deep hunger
for purpose in participating in worthwhile work. Consider a
business professional who after twenty years of service in
a prominent financial institution suddenly feels strangled
by the mundane.
He/She has an overwhelming desire to jump ship, choose
another career and their job performance is on a downward
spiral. Their relationships begin to suffer and perhaps
their physical health starts to break down as well. Quick
to frustration and always tired the cycle of internal
nagging that something is wrong can be vicious. Is it a
wonder or coincidence that people are changing jobs or
careers at skyrocketing rates?
The generations of our grandparents would have found
it absurd to have more than one career in a lifetime. Today
it is common practice, and at times necessary and
appropriate.
In a last ditch effort to avoid disciplinary action at
work; the client contacts your office through an EAP
referral. How do you help? How do you efficiently identify
and intervene? Are these clients living effective and
authentic lives that they have freely chosen?
42
Or are they guilty of choosing the path of least resistance
fueled by media's fleeting values and a lack of personal
self-exploration?
Consider another example of someone fresh out of college,
single, and trying to establish a place in the world.
There is, as of late, more written about college students
pursuing the expense and commitment of liberal arts
education only to graduate with a degree possessing no
transferable skills. How does this client make a successful
transition into the world of work and still possess a sense
of integrity, passion and work ethic? How do we encourage
these clients? How do they find the meaning they seek in
their work? How can they incorporate who they are into what
they do and still make a difference? This seems to be
something that is not taught in colleges, and contributes
to the gap between self-worth and work.
"V313.82 Identity Problem
This category can be used when the focus of clinical attention is
uncertainty about multiple issues relating to identity such as
long-term goals, career choice, friendship patterns, sexual
orientation and behavior, moral values, and group loyalties."
(DSM 2000)
43
This is another zinger addressing the very real issues
surrounding sexual identity, friendships, socialization
patterns and goal setting. As mentioned with the younger
client example above, tough transitional issues in the
micro systems such as friendships and work environments can
affect the larger macro systems of community. Questioning
traditionally held family values and incorporating them
into self could be a fragile experience. While finding a
place of agreement in the spirit where morality, political
ideals and larger institutional identifications match up
with the true self would also fall under this category.
Consider the following example. A woman in her mid to
late twenties finds herself post college educated and in a
dry, business professional office setting forty hours a
week. She is single, and has no further large-scale career
aspirations and her weekends consist of happy hours, binge
drinking parties and dinners with girlfriends. As a child
she was raised in a family where people worked very hard at
their careers, volunteered time to the community and had
strong ties in relationships.
Finding herself bored at work, she is slowly falling
into unhealthy patterns risking her long-term health.
44
Meanwhile, engaging in shallow and temporary sexual
relationships, feeling the gap between the family values
she embraced as a child, the career and life plan of her
earlier years, and the reality of her situation. How do you
help this client re-evaluate her foundational values, her
gifts, talents, passions and career/vocation interests
without casting a brighter light on her already fragile
sense of self.
Finding and achieving that balance of who someone is
on the inside and how he or she live their life on the
outside requires perhaps something more than mere "textbook
psychological intervention." Would a new job; new
relationship or better friendships "cure" this young
woman's angst about her situation?
Possibly, but I would argue that in most cases it
requires more than a quick fix. The woman in the example I
just gave could also fit into the next code as well and
they can overlap.
45
"V.62.89 Phase of life problem
This category can be used when the focus of clinical attention is
a problem associated with a particular developmental phase or
some other life circumstance that is not due to a mental disorder
or, if it is due to a mental disorder, is sufficiently severe to
warrant independent clinical attention.
Examples include problems associated with entering school,
losing parental control, starting a new career, and changes
involved in marriage, divorce and retirement." (DSM 2000)
Perhaps more of what comes to mind with regard to
distresses of this nature are the life transitional issues,
most of which are viewed by society as positive milestones
and pivotal moments in life. Getting married, divorced,
having children, and moving through milestone phases of
life are also seen on many stress inventories. These life
markers, if you will, are usually the cause of both good
and bad stresses. Even still, these are events noteworthy
of enhancing the feelings of starvation in individuals.
And deeper than that, and I would argue the issue that
underlies all of the above-mentioned issues, there is now a
code included in the DSM to address the issue of
spirituality in clients.
46
"V.62.89 Religious or Spiritual Problem
This category can be used when the focus of clinical attention is
a religious or spiritual problem. Examples including distressing
experiences that involve loss or questioning of faith, problems
associated with conversion to a new faith, or questioning of
spiritual values that may not necessarily be related to an
organized church or religious institution (DSM 2000) ."
The issue of spiritual identity and crisis is another
area getting new attention. Spirituality and religion are
familiar components to most people in the global community.
Some type of awareness through organized religious
practice, acceptance or informed rejection of transcendence
issues and the unique personal journey of spiritual growth
is crucial in human development. Throughout history, there
are major religious/spiritual worldviews that have shaped
the foundations and thought processes of billions of
people.
From the influential world leader to the pauper, the
majority of people draw upon a reserve of spiritual wisdom
to guide their lives, provide comfort, and give strength of
character.
47
Within these systems, as with many, there are good and bad
influences which affect development.
Unhealthy people and beliefs are present in every
institution, and depending on the unique vulnerabilities of
people they can do great damage. Within the think tanks
researching and deciding upon the proper protocol to
include the spiritual issue in the DSM there were many
discussions and debates of the relevancy and potential
taboo nature. As seen in recent events, the sexual
impropriety of denominational figureheads and the spiritual
abuse that has taken place, clients need a professional who
is competent and educated. The dynamics within this DSM
inclusion are complex and should not be taken lightly.
Due to the complexity of issues surrounding
spirituality, I have included a section on the contribution
of theological insight later in this paper. I will address
the healthy potential of including Christian theology in
working with clients holding that worldview.
Cutting edge advancements bring more options,
possibilities, and opportunities for improvement in
addressing and treating psychic distress.
Awareness and education on the changing face of mental
distress and seeking creative ways to re-orient people is
critical.
48
" Prognosis for V codes, as well as adjustment reactions, is very
good, although the wide variety of conditions and clients who fit
these diagnoses makes one cautious in terms of generalizing
(Sperry 1996)."
Generational arrogance claiming complexity of psychological
problems is nothing new. Each generation thinks that have
the hardest time and are the most misunderstood. In some
ways this may be true, but this is a flash in the pan.
Today's problems usually become old hat. In the current
field of psychology, today's problems have become
tomorrow's prescription. How big is our medication
development and usage?
Consider this, "Prozac, which was taken by 38 million
people worldwide between 1998 and 2000, and for which American
doctors wrote 24,742,000 prescriptions in 1999 (Cohen 2001) ."
Is this a viable answer or solution for the new wave of
distress?
As a comparison, here is a quotation from one of my
favorite books, Living, Loving and Learning, written in
1982 by Leo Buscaglia.
49
"In a recent mental health survey, only 20 percent of those
people in America who were interviewed said they enjoyed life and
were happy. Twenty percent! One out of seven of us are going to
require psychotherapeutic help before we get to the age of 40.
One out of every three marriages will end in divorce. And they
say that before the year 2000 it's going to be one out of every
other one - one out of every two. (Buscaglia 1982)"
Oh how things change and yet stay the same.
Although there are valid complexities of the specific
details of problems, the underlying issues are remarkably
similar.
Acknowledging the commonality of the original problem it
occurred to me that perhaps flashy "new" highly specialized
therapeutic interventions are missing the point. Could the
root causes of mental health distress be broken down into
simplistic themes? If so, why not break down the treatment
plan into usage of simple foundational values and the
cultivation of ideals?
50
Do we realize that we are not living creative or authentic
lives? Are we aware that we are affected by what we think
we are supposed to be more than what we truly want to be,
or is ignorance bliss? Brennan Manning, another one of my
favorite authors, wrote a book entitled Abbas Child. In
this book he takes a hard look at what he calls the
"impostor self" who buys all of the lies our culture sells
us.
By addressing the impostor in each of us it sheds new
light on the monster of image and pride. Image and pride as
wrapped in the package we buy in bulk in today's culture.
Written from a Christian perspective, it packs a punch and
eloquently describes the cycle of starve-binge-purge that
goes on within most of our spirits as we crave real
authenticity.
"The impostor is the classic codependent. To gain acceptance and
approval, the false self suppresses or camouflages feelings,
making emotional honesty impossible. Living out of the false self
creates a compulsive desire to present a perfect image to the
public self to that everybody will admire us and nobody will know
us. The impostor's life becomes a perpetual roller-coaster ride
of elation and depression.
51
The false self buys into outside experiences to furnish a
personal source of meaning. The pursuit of money, power, glamour,
sexual prowess, recognition, and statues enhances one's self
importance and creates the illusion of success. The impostor is
what he does." (Manning 2000)
Something to keep in mind as I dig in a little further.
In attempts to sort out my own theoretical style with
regard to therapy, I read a dizzying array of ideas. There
are many snippets of theory that I agree with and would
integrate into my style. However, stylistically speaking,
my approach is a hodgepodge although my basic foundation is
Adlerian.
Now that I have addressed the potential diagnoses that may
reflect spiritual starvation on a small scale
psychologically speaking, I would like to revisit
fundamental principles of Adlerian Psychology.
Alfred Adler's school of psychological thought is a
nice compliment and provided groundbreaking insight into
dealing with many of these "new" problems even before they
came to pass.
52
The Adlerian holistic mind and body view introduces a
nice theoretical basis for growth and change. With as many
societal influences as we have today there are tried and
true techniques as well as cutting edge.
Alfred Adler, a pioneer in psychology, was formally
trained as a physician and practiced privately as an
ophthalmologist, transitioning to general medicine and then
to neurology. Adler also was a member of Freud's Vienna
Society until he developed his own theories and split from
Freud. He understood the biological implications of people,
and yet he found himself interested in more than the
biomechanics of the brain.
Among his many contributions, he introduced terms such
as early recollections, birth order, life tasks, social
interest and lifestyle.
The identification and definition of these terms is
critical in addressing the problem of spiritual starvation
and fierce competition between culture and authentic self.
Corsini and Wedding wrote a book that highlights a
variety of theories reflecting various viewpoints on
psychological thought, practice and application.
53
They off er a chapter in this book, which I think does
a great job condensing Adlerian Psychology into fourteen
basic beliefs or assumptions.
Although I do not have the time to address each one of
them, I would like to include them to off er a rich insight
into Adler's perspective.
Adlerian Psychotherapy/Adlerian Basic Assumptions
1. All behavior occurs in a social context.
2. Gemeinschaftsgefuhl /Social interest
3. Holism
4. Conscious and unconscious and both in the service of the
individual
5. Lifestyle/Cognitive Organization "A Life-style is neither
right nor wrong, normal nor abnormal, but merely the
"spectacles" through which people view themselves in
relationship to the way they perceive life. "
6. Behavior may change throughout a person's lifespan in
accordance with both the immediate demands of the situation
and the long-range goals inherent in the lifestyle.
7. People are not pushed by causes - not determined by
heredity and environment. "The life of the human soul is
not a being but a becoming."
8. Central striving of humans completion - perfection
superiority-self realization -self actualization
competence and mastery (self vs. community)
9. Humans creatively choose life style "Individuals may
select socially useful goals or they may devote themselves
to the useless side of life. They may choose to be task
oriented or they may, as the neurotic, concern themselves
with their own superiority."
10. Freedom to choose
54
11. Life presents challenges in the form of life tasks (3
original = Work-society-friendship/love and the additional
two by Dreikurs and Masak spiritual and dealing with
ourselves.
12. Life is a constant challenge and demands courage
13. Life has no intrinsic meaning - we give meaning to
life in our own fashion. (Corsini & Wedding 2000)
One of the foundational concepts in Adlerian Psychology
and the last one on the previous list is that of the life
tasks. According to Adler there are three tasks of life
that people are faced with and that they may struggle with.
The life tasks are work, social (friendship), and love.
Harold Masak and Rudolph Dreikers add two additional tasks,
which are of self and existential (the spiritual) .
"Life tasks = work, friendship, love, and the fourth task
is getting along with oneself (Corsini & Manaster 2000) . 0
Or in the words of Adler himself, "All human problems can
be grouped under three main headings - occupational -
social-sexual (Adler 1998) ."
55
The fifth task is the need to adjust to the problems
beyond mere existence on this earth and to find the meaning
to our lives, which is achieved through spiritual
involvement.
Thomas Beames defines the tasks another way:
Life Tasks "The 'life tasks' is a designation given by the
Adlerians to categorize of the challenges life presents to
mankind. The extent to which each of us successfully contends
with the life tasks is one measure of the degree of social
interest in that person. When the demands of a life task exceed
an individual's courage to meet them, then the person takes
refuge in discouraging thoughts, distancing (ambivalence,
withdrawal, etc) tactics, and disjunctive emotions. Exacerbated,
such behaviors lead to neurosis or other forms of disruptive
behavior (Beames 1992) . 11
56
In striving for success and meaning in life, all
people are confronted with these tasks of life. The way in
which they are handled chart the course of life, mark
healthy vs. unhealthy, and can be the collective result of
childhood development and choice. The psychopathology that
manifests from sub par attempts at life tasks was of great
interest to Adler, and fit into the theme of this paper.
Adler framed the person in a holistic light.
Acknowledging that people cannot be reduced to mere parts
if we are to understand and help them. The Adlerian school
of thought looks at the parts as they function together,
which seems truest to how people operate. This theory is
also a compliment to Christian theology in Christ's view
that each person holds value as a part of the whole in
reference to the body of fellow Christians.
As I have pointed out, main ideals of Adlerian
psychology embrace the freedom and unique creative process
that each person undergoes in the business of living. By
simply living, humanity is engaged in the process of making
choices and constructing and exercising a life style.
Within this uniquely developed life lie the life tasks, it
is precisely how a person freely and creatively chooses to
address this tasks is called the lifestyle.
The lifestyle is the larger picture of how a person
operates, and within the lifestyle are the life tasks,
goals or purpose of behavior, and our creative free will.
57
How does the life style and life tasks affect the
issue at hand? According to Adlerian theory, all people are
striving to reach some kind of goal that they have set for
themselves. Each individual defines life, and Adler asserts
that the primary or ultimate goal for humanity is the same.
"The ultimate goal for people is striving for significance
- failures such as addiction, broken homes, violence, etc. are
the result of selfishness and too much of a self focus or as
Adler says "private meaning (Adler 1998) ."
Adler had a lot to say about the overall series of
choices, actions and paths that people take and what
components go into the creation of the psychological goals.
I assert that today's American pop culture has embraced and
propagated a set of values and a lifestyle that is far from
healthy, and mass marketed it to us as "really living."
By feeding into the innate desire that humanity
carries to be successful and seek meaning, capitalism and
democracy have managed to twist this desire into profits
and basic economics. Regardless of how well we meet the
tasks of life, we still have to meet them in order to
survive.
58
The ultimate goal of success and superiority will find
its way into the deepest corners of our lifestyle. The
spiritual seeking and hunger to contribute and connect in
community can either serve a useful or useless purpose, and
regardless it is still a purpose. Much like the old adage,
everything that we do will either get us closer to or
further away from our goal. Such with life, every choice we
make will either make us healthier and more fulfilled or it
will further deplete us of our perceived meaning and
purpose.
With that I will pose another question. What good is
seeking some form of superiority and healthy and creative
mastery of life tasks if we have not dug deep enough into
our own spirits to solidify our foundations?
59
Adlerian psychology proposes that our psychological
foundations are built by the time we are about five years
old through a combination of our family of origin, our
birth order, biology, and experiences directly and by
observation. This foundation is referred to as private
logic. The private logic, to use an analogy, operates much
like the yellow lines on the highway. These lines keep us
on the road and set up our path. What some people fail to
see, especially those in psychic distresses, is that these
lines are in paint and can not only be repainted, they can
change the direction of your life in a positive way. Most
people in distress fail to understand that these lines are
not permanent and yet they guide everything from the
direction, to speed (sharp corners) to the cosmetics of our
road. We can widen, smooth and flatten out our lines so
that they are easier to follow and allow us to operate at a
maximum speed propelling us towards our ultimate goals and
life task fulfillment.
One of the basic assumptions that I listed earlier in
Adlerian thought is in relation to being socially embedded.
We are social beings that need to operate in some manner
with others.
60
Connectedness with others opens the door for deeper
meaning, richer relationships and spiritual nourishment.
Two of the books that Adler wrote, Understanding Human
Nature and What Life Could Mean to You, he address a lot of
interesting ideas about the goals and purposes of human
behavior.
A sort of theoretical dissection of life style
motivations if you will. In his writing, he addresses the
spiritual or religious issue. He acknowledges the impact
that culture and civilization has on the individual (Adler
1992) as well as individual creativity in decision making.
He commented on the role of community as played out in
religious expression by saying;
"In all the great moments of the world, people have been
striving to increase social interest, and religion is one of the
greatest strivings in this direction (Adler 1992)n and "The
human compulsion toward the community and communal life is
revealed in institutions whose forms we do not needs to
understand fully; for example, in religion, where group worship
creates a bond between members of the congregation (Adler 1992) ."
In sum, Adler, a scientifically trained professional
acknowledges the big picture or life style, identifies
discouragement in any client in therapy, and breaks down
areas in life that require us to contribute in some
61
fashion. Contrary to some other schools of thought, Adler
discredits shallow causes of distress, and holds each
client responsible for their actions. Many of the tenets of
Adlerian psychology overlap nicely with Christian values,
as I will point out later.
As social beings, we seek to make meaning out of life,
to matter, to count and to feel as though we achieved some
form of superiority. Anything falling short in the process
can result in neurosis, disorder, discouragement and an
existential crisis penetrating deep into one's soul.
Since the dawn of time, philosophers have contemplated
everything from the seemingly mundane to the large
intangible topics of meaning, transcendence and ultimate
purpose.
Having had formal education and earning a degree in
philosophy during my undergraduate studies, it is something
that has always intrigued me.
Particularly in the area of the historically
pessimistic and agnostic existential philosophers lies a
parallel to spiritual starvation and quest for purpose.
62
A magnitude of material has been written on this and
related topics in the discipline of philosophy. In the
interest of time, and for my purposes, I will only sample a
few highlights of the existentialist.
Philosophy
As an undergraduate educated philosopher and closet
existential junkie, there is a strong philosophical
influence on most, if not all, disciplines. The area of
mental health is no exception.
63
Peek into the birth and development of psychology and
theology and you will find philosophical roots in their
ideals, practices and theories.
My incorporation of select philosophical themes into this
paper reinforces the interrelatedness between various
disciplines. I also aim to revive the sometimes seemingly
lost treasures of philosophical ideology, and show its
relevant and timely place in therapeutic advancements. I
believe it has relevance and significance in better
identifying and possibly combating the starvation for
meaning plaguing us.
Traditional virtues and the pursuit of character
individually and within organizations has been a topic of
discussion and research since early philosophers. Fathers
of the various schools of philosophical thought have sought
to pose tough questions and seek creative/challenging
possibilities in their answers.
64
One of the fundamental questions in Existential
Philosophy is the question of meaning and purpose in life.
It is a question that no doubt permeates other disciplines,
and yet one that has remained on the forefront of our life
paths. What is the meaning of life? Why are we here? What
is the purpose of it all? You may be asking, what is
Existential Philosophy and why is it relevant? I will
answer the latter question later.
In the modern world there is a generation that is
hungrier in some ways to reap the benefits of our
advancements. Excess and speed would be a good way to
encapsulate the energy of the newest generation. Or
perhaps, the Burger King slogan, "Have it your way." It is
in this selfish me-oriented worldview that the traditional
virtues seem to be altogether absent from education and
household.
What is unique to this population is not the just absence
of virtues; it is the profound question of meaning that is
still prevalent, if not greater, amidst all the changes.
Complexities in our hierarchical systems and family
institutions have placed an added strain on development and
attainment of purpose in one's life.
65
Additional opportunities, responsibilities, debts and
the depth of personal situations add another layer over the
question of meaning. These additional layers may make it
harder to identify or more painful and time consuming to
change.
Meeting the increased demand for human services and
interventions requires tools and resourcefulness on the
part of the provider. In a generation that seems to be
achieving new levels of success in some areas and deep
deficiencies in others, there seems to be something
missing. This sense of missing something is seen as our
sales figures of psychopharmacological interventions rise,
obesity is as common as the cold, and consumer debt is at
an all time high.
The Existentialist philosophers challenged our
thinking about perceived meaning and purpose by asking
really tough questions. Who are you? Who am I? Is there a
God? What is the meaning of life? Why do we do what we do,
and why do we do what we know we shouldn't do?
These questions are deeply rooted in the life style,
and have shaped the thinking and moral development of the
masses.
66
From the model of mental health and adjustment to the
maladjusted neurotic under lockdown in a state hospital,
these issues affect us all.
In combating the next wave of designer drugs and
addictions, fractured families, budget cuts, and overloaded
case managers, a reflection on philosophy seems long
overdue.
The philosophical voice may have no doubt been
silenced because it sheds light on systems we fail to
question, and asks questions we fear to ask. The current
culture fueled by media seems to sell us on the idea that
we are what we consume, and that our identity can be
uniquely created by pure external pursuits.
"We cannot command goods such as wealth, pleasure, or fame;
these depend upon the accident or good fortune rather than
voluntary individual effort. But we can command our hopes and
fears, our desires and aversions, since these have their source
within us." (Olson 1962)
Where are we investing our time and effort?
67
As well-known evangelist Billy Graham once said, "I
have never seen a hearse pulling a Uhaul." So where are we
as individuals and as a society placing our self worth, our
values and our motivations/goals?
What is that source within us that drives us want
more? Do we as a people know who we really are and what are
goals are? What is the measure of a life well lived and
what is true happiness? What is ideal mental health?
Do we have to answer these lofty intellectual questions to
find happiness and contentment with our lives?
While sitting across from a client suffering from
depression and deep discouragement, how can we encourage
and direct them when the client has no idea who they are?
How can the client get on track if they have never asked
these questions? Not that there needs to be answers as much
as their needs to be a level of awareness that these
questions at least be asked. If you do not know who you
are, you cannot know what you want to become and what you
want to achieve.
Where is the balance between creative self-motivation
and co-dependency? Is it possible to create ourselves and
our lives in the world without becoming controlled by it?
68
The power struggle between American culture and human
needs/nature is increasingly profound and potentially
permanently damaging. If one is unable to compete on the
level encouraged by pop culture, what becomes of them? What
values are modeled and what character traits are developed
in these individuals? How is fulfillment achieved and how
are relationships cultivated?
If our perception of what is valuable and sought after
changes with the face of Hollywood fashion, where does our
inner security and stability come from?
When the superficial "identity11 is removed, then who is the
person and what is left?
The ability to ask questions and not have had have
them answered in a concrete manner is truly existential. We
have lost the privilege of the process, and we have become
too focused on the final tangible product. A gift and
concept borrowed from philosophy is the idea of this
process.
The process of exploring, trying ideas on, asking
questions and just experiencing. If we are to be completely
problem solving focused, then we are to miss an important
part of the journey.
69
Sometimes there is no right answer, only that we are
actualized enough to ask the questions and incorporate that
awareness into our lifestyle with passion and creativity.
In simplistic terms, the person today that falling
through the cracks is one who is not self-actualized
socially disinterested, selfish, and statistically
disordered.
The process starts in early development and can last a
lifetime, although it can be changed through therapeutic
re-education and encouragement. It is not an impossible
request to add a basement to a structure after the
structure has been built. The notion of spiritual
development in relation to one's overall worldview is much
the same.
Existential thought encourages an individual to pursue
and question the internal world, which is potentially more
stable and longer lasting then the shallow world around
them. So what is Existential Philosophy and how does it
relate?
Notorious for dark pessimism, agnostics, and at times
hopelessness, the existentialists do not pretend to have
answers. The lack of answers and overload of theories is
what makes them so fascinating.
70
Their ambivalence and ongoing discussions never have a
"right" answer and yet still make an impact. They cause us
to question everything in pursuit of the authentic self.
However, there is never a negation of somewhat universal
standards or moral absolutes, merely centuries of
passionate debate.
From the philosophical view, what is part of the problem
that is starving people?
Robert Olson's book Existentialism, addresses the primary
tenets of existential thought, and I think it points to a
theme we are seeing in presenting problems today.
/ "A life ~ed
ondemned
to the pursuit of pleasure, wealth and fame
has been on three grounds. First, the attainment of
such g als depends only in small part upon the efforts of the
individual himself. External circumstances almost too numerous
to catalogue and almost wholly beyond the individual's control
may thwart him at any moment.
Second, no matter how successful the individual has been, he
cannot be secure in his possessions ....... Third, even if the
individual attained and secured the goals he originally set
for himself, the satisfaction he experienced would be short-
lived and he would soon revert to a life of painful striving.
71
There is no natural limit to the amount of wealth, fame or
pleasure a man may covet, and the brief satisfaction he
experiences upon the attainment of some degree of these goods
only whets his appetite for more. The desire for these worldly or
material goods is like an itch. There is a momentary satisfaction
when the desire is apparently fulfilled, as there is when one
scratches an itch (Olson 1962) "
Clients under our care and guidance today are "itching"
for more. It is not possible to acquire everything, and
things cannot meet all of our needs. Fame and power can
serve a purpose and fill voids to a point. However, these
things cannot completely fill the void. It is this void
that I have pointed out as the culprit in the expansion of
the additional codes in the DSM.
The desire inherent in people to accumulate, make
connections and find themselves is universal. How people go
about this is very different.
Is it possible the client is seeking answers to these
questions, and yet never actually asks them? Elisabeth
Kubler-Ross gained notoriety for her writings on death in
the seventies.
72
In her work, Death, the final stage of growth, she seems to
capture the bundle of issues in a succinct manner.
"Transformation of our lives for the good begins as we commit
ourselves to the experiencing our own identity, a commitment to
answering the question: Who am I? Now. Here (Ross 1975)
Continuing with the idea that we have the ability to freely
change our lives and live a fuller experience, she goes on
to say;
"Living life to the fullest, to capacity, to transcendence,
demands that we live lives of awareness, mutual self
communication and direction. Said in another way, religious
commitment has to do with the issues of: self-identity,
commitment of ourselves to others and receiving their commitment
to us, and a coherent, directional style of living. Our answers
to these three questions sum up our religious commitment. Who am
I? To what do I commit myself? How do I go about living my
commitment? (Ross 1975)"
73
The philosophers address the classic angst of the human
condition as a way of life, although in a pessimistic
fashion. I will quote Olson to sum up the basic ideology of
the existentialists.
Summary of the value of orientation of the existentialist
philosophy ..
(1) " ... a resolute acceptance of anguish and suffering is a
necessary condition of their being experienced at all.
(2) "The function of existentialist values is to liberate
the man from these degneate and unwholesome forms of
anguish
(3) "_.existentialist values intensify consciousness, arouse
the passions, and commit the individual to a course of action
which will engage his total energies. (Olson 1962) ."
The summary of existential purpose is to engage the
mind to at the very least ask the deeper questions.
Although it fails to provide a solid, practical and
tangible answer as to how to do it and what to do when you
have done it, it gets some things right.
74
As I will discuss later in the Theology section, getting
to the point of spiritual, emotional and intellectual
poverty to ask such questions is the blank canvas needed to
maximize therapy.
At the risk of sounding masochistic, the Existentials
have often been accused of relishing human anguish and
suffering. The exact condition of spiritual anorexia is the
ideal, for in our deepest pit we are alive at a deeper
level. Since this is a paper about achieving a level of
mental health necessary for optimal functioning, I will
stay of the surface of with the more "optimistic" of the
bunch.
The concept of actually having a fulfilled life
somehow escapes them, however the reason I include them in
this paper is for their contribution in challenging us to
acknowledge the starvation and to feel the depth from which
it comes from.
75
"Frustration, insecurity, and painful striving are the
inescapable lot of humankind, and the only life worth living is
one in which this fact is squarely faced; for, if the
existentialists are right, a life of frustration, insecurity, and
painful striving itself generates values, and the values so
generated are the only ones actually realizable and genuinely
worthy of human pursuit (Olson 1962) ."
The only potential "solution" presented is in the
development of a larger awareness. I translate this larger
awareness to include the spiritual question and to delve
deep into the social connectedness and embeddedness of
humanity. Within that realm of connecting and reaching out,
we explore our own unique offerings as well as the
possibility and potential in believing in a higher power.
"The secret of happiness consists in enlarging our perspective,
in viewing all things from the standpoint of God or nature (Olson
1962). fl
In doing so, we will not only help clarify our goals,
we will get a different perspective on our life.
76
Fulfillment by definition comes from a wealth of experience
and a faith in the intangibles.
In alignment with Adlerian thought, freedom is a
concept addressed by most philosophical camps.
"Whether trivial or grandiose, our every act is a
decision, and our every decision is free. And even if we fail to
live up to them or find that we cannot make them, we are
responsible nevertheless. There is no escape from freedom or
responsibility (Solomon 1989) ."
Freedom is one of the things that underpin this entire
paper. We have the freedom to choose things to help us be
healthier, be happier and be more productive. Jean Paul
Sartre has written a great deal on the "anguish of
freedom," and asserts, "anguish is the consciousness of our
freedom (Outlander 1996) .
Mental distress can enter the picture if we are
unaware of our options for better choices or if we have not
exercised conscious and deliberate freedom. How does this
relate back to the spiritual issue?
77
If we have subscribed to a lifestyle that is less than
what we want, we must consciously choose to seek out
counsel and/or make the necessary changes. Ultimately this
is the essence of therapy.
" Mutual recognition of the other's freedom separates two
persons and guarantees their uniqueness, but at the same time it
reveals them to one another as individuals and guarantees their
uniqueness, but at the same time it reveals them to one another
as individuals and guarantees the possibility of genuine
communication or exchange (Olson 1962) ."
Although I could spend a great deal of time
disseminating the writings of my favorite existentials I
think we have hit the high points. I think that
incorporating very minimal premises helps give us an
appreciation for the historical and multi-disciplined
contribution that they make in identifying and addressing
the spiritual issue.
As a therapist, and an Adlerian based therapist, I am
holistic. If the client is seemingly suffering from a
crisis of purpose and meaning, how can we intervene?
78
Perhaps, one of the primary goals, much like that of
existentialism, is to simply ask "the question".
What drives you? What are you living for? Where is
your passion? Or as framed in Adlerian psychology, if your
symptoms and distress were to disappear how would you be
different?
If you are aware of the goal, which is another way of
asking "the question", you will better be able to help
flush out the path.
An interesting mindset of existentials is that they
never see a fix all solution. Also, that character and
appreciation are built from loss, grief and
disappointments.
" The existentialists by contrast mock the notion of a complete
and fully satisfying life. The life of every man, whether he
explicitly recognizes it or not, is marked by irreparable losses
(Olson 1962) . "
Within the ups and downs and losses in life, are the
relationships and interactions of authentic and passionate
people. Cultivating the mind and spirit within a healthy
and socially acceptable framework is preferable.
79
In dealing with life directly and possessing the
Adlerian "courage to be imperfect" are we able to grow.
Olson continues on in his writing to address things such as
fear, insecurity, etc and those are open doors for disorder
and distress.
Any final thoughts we can glean from Existentialism before
moving on?
"Fear, envy, regret, anger - all the disturbances of the mind -
have their source in the desire that things be other than they
are no less than in the finitude of their object. But once man
recognizes that things cannot be other than they are, disturbing
passion will no longer agitate him (Olson 1962)"
Acceptance of what is, and being ok with where one is
would be preferable to striving for empty goals.
Things are what they are, and the only change worthy
of pursuing is that of self-development, spiritual
transcendence and actualization of any level suitable for
the client based on cognitive and emotional ability.
80
The pop culture values of today would have little to
no power in the face of a self-aware and actualized
individual who accepts life as it is and strives on social
interest and the improvement of him/herself. And taking it
a step further, if this person sought out professional help
as needed what an idealistic nirvana we would have.
Hard core existentialism is an extreme from Adlerian
psychology, in that it seems to lack the fullness of joy
and manifestation of health. Existentialism is content with
the darker side of human existence for the sake of finding
and experiencing depth regardless of the source.
Somewhere between the two theories is a place of
agreement. The place of agreement is in asking tough
questions, seeking meaning and a deeper level to life on
the positive side. Through our attitude towards suffering,
anguish and our freedom in the way in which we approach it,
we could be moved to see change.
So far I have outlined fundamental principles of
Adlerian Psychology and very basic values of Existential
Philosophy; intensity, dignity, love, and freedom (Olson
170-171) They both address deep discouragement, questions
of meaning and the issues of life under the umbrella of
freedom, choice and awareness.
81
Since this paper is about a spiritual crisis of sorts,
it is only fitting that I incorporate the Theological as
well. Acknowledging that I see clients of all spiritual
experience, for the purposes of the development of my
theory, I am only looking at the Christian viewpoint.
Through my study, research and personal experience, I see a
need, a value and a potential remedy in Christian
teachings. Now I will move on to present the contribution
Christian theology has to the issue at hand.
82
Theology
Political correctness and scandal in the religious
community has cast a shadow on the value of spiritual
practice. The institution that was once highly revered and
used to develop foundations is now under attack and
scrutiny. As with philosophy, theology has been a mainstay
of world history and a large contributor to individual
growth and the establishment and guidance of institutions,
organizations and agencies.
Fortunately, or unfortunately it has also become a
taboo topic in the human services field. With the research
and educational advancement privileges have come more
distinct separation between faith based and secular based
interventions.
Historically, pastors, clergy, or trained lay people
have provided services to vulnerable populations and
maintained a strong presence in the treatment and recovery
of distressed and discouraged populations.
Today, faith based organizations; primarily those with
Judea-Christian values are subject to censure and border on
taboo in some of their practices.
83
How can it be that in fifty years our American society
has gone from embracing the Christian values to almost
shunning them in the name of "political correctness." Is it
a coincidence that we are seeing a rise in the demand for
services and a decrease in the amount of faith based
services available? Seeing the importance of ethical
boundaries, third-party payers, and licensing boards, where
do clear spiritual ideals fit? Or do they?
It seems the very institutions set up to protect
clients from abuse and malpractice have also put many
organizations out of business or sufficiently forced change
in therapeutic techniques.
The issue of finding one's authentic self is deeper
than taking a test in a guidance counselor's office and
applying to college. The process of how someone goes
through life, faces challenges, makes and cultivates
relationships, and seeks personal growth is a deeper
process. At the heart of this process and awareness is the
spiritual life of the individual. As I had mentioned
earlier in my paper, the incorporation of the V codes in
the DSM reflects the acknowledgement of a deeper issue
other than biochemistry and heredity.
I am referring to the mental distress that occurs
when popular culture conflicts with the life style and/or
the outcome of an individual's efforts.
In some ways the global community has become a more
spiritual place. We have more religious on our radar then
we did a decade ago due to the increased diversity and
movement of people in the United States. As Adlerian
thought addresses an additional task other then three as
being a spiritual task, we are forced to give it a closer
look.
84
In my research I was interested in finding out what
the Christian community has to offer in the way of
education and self-development in regards to a therapeutic
model. I was very surprised. Since I was raised in a home
that embraced Christian principals as a solid foundation, I
wondered what additional value there would be in using them
in therapy.
There are so many books written on Christianity and
its applications, and there is even a professional
organization that calls it members "Christian Counselors."
I wondered what that meant, what the approach would have
to offer spiritually starving people, and what legal and
ethical implications it would have in practice.
85
The Bible is the best selling book of all time, and I
would assert that most everyone in the United States has
heard of it. Our country was founded on its principals and
Christianity is embedded into our government as much as we
try to deny it. Having some solid working knowledge of the
Bible myself, I can see how there are some practical
applications of how to live life listed in it. It serves as
a clear reference and can be used as a framework for
living. Translating that into the field of psychology is
another issue.
With all the books written about Christianity,
Philosophy and Psychology independently, there are few
written to encompass them all.
Earlier in my research, I mentioned I read an
interesting book called, Spiritual Marketplace - Baby
Boomers and the Remaking of American Religion. In this
book, Wade Clark Roof 1999 addresses the transformation of
American faith. It traces the development as well as the
pros and cons of the new face of spirituality in our
country, and how that translates into practice. It tackles
tough issues such as meaning and purpose, the faith journey
and hunger we are currently experiencing.
The impact the media has on the pulse of today's
spiritual crisis, and the implications for the future.
Statistics presented in the book include;
"The polls indicate that 94 percent of Americans believe
in God. 90 percent report praying to God and a religious
affiliation, and the proportion reporting weekly attendance at
religious services remains remarkably high compared with other
Western countries. (Roof 1999)" and "Almost ninety percent of
Americans claim an institutionally based religious identity ... (
Roof 1999)"
86
Mindful that I do not know the demographics of the
samples or the purity of the research, I do see a theme.
Americans are religious, faith seeking and spiritual
people. If so many people claim a spiritual heritage, then
why would it not make sense to address it when dealing with
other issues someone may be facing? What about our mental
health providers?
87
"Approximately 96% of American's believe in God, and 75% of
the U.S population view religious faith as being a very important
part of their lives. However, only 33% of psychologists believe
religious faith is important in their own lives (plante, 1999)
(Corey 2 003) . "
It seems logical to address spiritual issues,
especially when adopting a holistic view.
Amazingly, including questions of a spiritual nature
on intake paperwork is the cause of debate among the human
service community. Why?
If something has worked for hundreds of years why stop? If
utilizing Christian ideals in the healing and/or
educational process offers tangible options for change,
where have we shifted in our trust?
Religion is a universal institution that is used to
unite people and foster community. " ... the word religion, is
derived from the Latin religare, meaning "to tie, to fasten, to
bind. (56-57 Roof 1999) ." It is in this binding that we help
seek and create meaning in our lives. Again, as seen in
Adlerian Psychology and philosophical thought, man is not
to seek alone.
88
There is value and necessity in relationships. Within
that context of relationship, there is hope, education, and
a potential change agent.
Roof continues in his discussion of American faith by
tracing the movements of various periods of time and the
depth and intensity of the seeking.
"What had begun in the 1960's as a quest for the "ideal self";
an excessively individualistic quest, had by the early 1990's
become more contained, opening the way for people in the presence
of other people to share aspects of their lives, even their very
intimate lives, in ways, that were potentially nurturing and
transforming (Roof 1999) ."
In a positive light, we can see that people are
finding a way and seeking out ways to achieve self
improvement, and yet still maintain social interest through
community and relationship involvement. Since it seems that
most people have a sense of spiritual beliefs, and we see
trends in holistic medicine that people are trying to
incorporate that into healing, then why is this trend
lacking in mental health?
As we have seen a shift in the face and value
structure of the United States, that shift has now
permeated into the once almost untouchable value of
religion and faith.
89
The United States was founded on Christian principles,
and yet with in the influx of various cultures we also see
a shift away from those principles.
What are the fundamental principles of Christianity
that could be relevant to social services and counseling?
In one of the first "denominations" of Christianity,
Catholicism, one of the core values of the faith are the
virtues. The term virtue is still widely used today in
reference to many traits or characteristics that people
have or aspire to have.
Within the context of early forms of virtue education
came the pursuit of character.
"Virtues like honesty, decency, diligence, charity,
simplicity, fidelity, to be sure, aren't the exclusive property
of Christians, but throughout the West these and other virtues
have always been grounded in the Old and New Testaments and the
life of Christ. Thus, presuppositionally they have always been
distinctively and particularly related to the Christian worldview
(Scott 1999)."
90
Mitch Finney wrote a book about Catholic virtues.
Although written from a Catholic liturgical perspective, it
captures some of the very qualities American pop culture
shuns and has seemingly advocated against whether
intentional or unintentional.
In defining and addressing virtue he says, " ... virtue refers
to moral strength regardless of sex; it has to do with inner
character, the capacity to live what you say you believe.
Virtuous persons are strong, not necessarily in a physical sense
but in a sense that they are able to act in a virtuous manner in
the face of determined opposition, persecution, or - even more
difficult - living in a culture frequently characterized by
radical moral relativism, even indifference to right or wrong,
good or evil." (Finney 1999)
The concept of pursuing virtue as defined by an organized
religion has appeared to become taboo. What is intriguing
about this is that many other schools of thought and other
organized systems of belief borrow from these historically
Christian ideals.
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Finney categorizes two types of virtues;
"First, there are 'theological virtues," which pertain to our
relationship with God. Second, there are the "cardinal virtues,"
from the Latin cardo, which means "hinge" - because these virtues
are of foremost importance, which is actually the first
dictionary meaning of the term cardinal." Everything "hinges" on
these virtues ... (Finney 1999)"
Depending upon the type of client someone would be seeing
in a therapeutic environment, some form of virtue would be
relevant. In the case where there is a Christian client,
they may be better able to identify with the virtues sought
after with regards to a relationship with God; however, it
seems logical that anyone would be able to relate to virtue
of the cardinal variety.
According to Finney the breakdown of the two types of
virtues are as follows.
Theological virtues = faith, hope, love
Cardinal Virtues Prudence, justice, fortitude, temperance
*The opposite of a life based on virtue _7 deadly sins -
pride-covetousness-lust-anger-gluttony-evil-sloth. (Finney
1999) II
92
In the context of faith all of these virtues can
reflect a deeper meaning as well as a relationship with
God. Within the void of a belief in God, one can see that
these virtues could still translate in some way to the
improvement of mental health and foster a more positive
worldview.
On the other hand, a manifestation of the seven deadly
sins could easily be seen as evident in mental illness,
distress and disorder. For example, addictions to food,
sex, gambling, drugs and alcohol are all spin offs on the
seven deadly sins. An addiction to sex rooted in lust,
issues with food as rooted in gluttony, depression and
anxiety as stemming from anger, sloth and unresolved
coveting of things, relationships and opportunities. Many
of the additions of new diagnoses as well as some of the
originals may see a root in one of these seven deadly
sins as well.
The encouragement towards a system of virtue is
lacking in our school system and our homes. I would
propose as a part of my theory as to why we are seeing
the increases in medication usage is partially because we
are lacking in these areas.
Virtues of things such as patience are missing in
American society as a whole.
93
With the development of drive thru, the morning after
pill, technological advances, although these are seen as
conviences, they are also making us lazier in some ways.
We are sending emails to someone sitting four feet
away and are taking pills for high cholesterol and yet do
not have the patience to go to the gym and see results
from old fashioned hard work and consistency.
If someone were suffering with anxiety, then what
would happen if they tried to cultivate and learn more
about patience? The concept sounds incredibly simplistic,
and yet in everything that I have read the simplicity
seems to be missing. Usually in non-organic anxiety there
is an element of hurry and wanting answers, actions and
resolutions as soon as possible. The hurried mentality is
one that is encouraged by society, and has transformed
from a motivator to a hindrance.
Another example would be if someone worked excessively
and saw their family life, health and overall attitude
towards life decline. If they tried to focus on
temperance (moderation) they may see the benefit of
balance in their life.
Cultivating fortitude, as a virtue and value would
help add a perspective of balance in may areas of
someone's life. Alcohol, food, spending and how people
spend their time.
94
In some ways the idea of virtue orientation is a fancy
way of the power of thinking positive. Yet, at the same
time more than just positive affirmations, virtue can
penetrate deeper into someone's lifestyle and ultimately
change their actions/reactions.
"-Me gain a virtue by practicing behaviors associated with
that virtue. We become people of faith by acting as if as have
faith, and before we know it we have faith. (Finney 1999)"
Another way of phrasing this could be walking our
talk. If we say who we are we must be who we are or risk
the pain of the inconsistency.
At one point in American culture these traits were not
only taught, they were encouraged, rewarded and in some
ways distinguished our citizens.
95
"The goal is to be the kind of people who, by cultivating the
virtues, try to resist the many forms of self - indulgence,
the popular culture encourages in a thousand seductive ways.
(Finney 1999)"
What is the present state of the spiritual world in
American culture today? A valid question, but it was
nearly impossible to sift through the biased studies and
statistics to come up with a scientific answer. In
general, by mere observation, there is a large pool of
people seeking. No different from any other period of
time, there are religious theories that spark people's
attention and call them to various levels of
introspection and altruism. In the grand scheme of pop
culture today, there is less firm foundation and more
relativism. Somewhere between media, cracks in family
system foundations and liberal under-funded formal
education lies an attitude of freethinking unlike its
predecessors.
96
A big thumbs up to the movement that started living
out the "question everything" approach to life, but at
the same time what ground do we stand on while we reach
for more? There is a fundamental right and wrong or pool
of ideals that each person draws from whether correct or
incorrect.
Adler gave great attention to the combination of life
experiences, thoughts and early recollections.
Within that framework lies the private logic of the
person and deeper still is the core of our being. In the
core of each person is the drive to be something. The
unseen fog of feelings, wants, desires and needs fueled
by this lifestyle is where our spiritual hunger and deep
seated emptiness aches.
Two men who have written several great Christian
counseling books are Dr. Henry Cloud and Dr. John
Townsend. Cloud and Townsend address some heavy-duty
fundamental underpinnings of humanity such as boundaries
and growth.
In their book, How People Grow, they do an amazing job
zeroing in on the crisis existing within our foggy cores
and how that can be eased through a developing faith in
Jesus Christ.
97
Again, as I write this from studying a Christian
perspective, I see a value in using some of the same
concepts in a more generic setting to accommodate other
clients. In the interest of this paper, I am writing for
a specifically Christian client who is generally not
suffering from a biological or organic issue.
The issue of starvation whether it is physically,
emotionally or spiritually involves missing something(s)
When someone is starving there is no growth, and in most
cases you can see a regression in the original state.
With reference to the spirit, people are starving when
they either stagnate or lose focus on purpose and
meaning. Cloud makes no distinction between the spiritual
world and the real world.
He says, " There is no such thing as our "spiritual life"
and then our 'real life,' it is all one. (Cloud 2001)"
This comment is much in alignment with Adlerian
psychology in saying that our inner and outer lives are
interconnected. We focus on the problems of life and miss
the larger mark.
Instead of going to the root of the problem, we see
trends in third party payers and practioners moving
towards situational and problem focused therapy.
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The growth that is lacking when we find ourselves starved
can be traced to what we are missing in our lives.
"To grow, we need things that we do not have and cannot
provide, and we need to have a source of those things who
looks favorably upon us and who does things for us for our own
good. (Cloud 2001)"
Cloud is referring to God and a relationship and
awareness of God to help add an additional perspective
and dimension to our lives. The thing that we need in
order to grow properly and to ensure that we will not be
cut off and malnourished is given through grace. The
concept of grace in Christian tradition could be the
topic of its own paper. In the interest of time, I will
simply define it as being given more than you need and
more than you deserve out of sincerity and love.
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Grace is being accepted, respected and loved for where
you are. Cloud defines it as God being grace - i.e.: that
we are accepted where we are and will be provided for.
"We receive gifts we need for growth to occur (Cloud 1999) ."
Reflecting on my own life experiences I see that the
times where I made forward progress and really learned a
great deal were the times I felt completely broken down and
humbled. Those moments in our life when we feel the depths
of our "bottoms" are the times we feel the hunger for more
and the desire to overcome (in a healthy situation)
People need to reach that point of brokenness in order to
feel the profound need for grace and the gentle marriage of
bigger picture purpose and our relationship with the world.
In the delicate balance of those pivotal moments of
brokenness when we are forced to make a decision to change
our direction, we have a desire to be fed. In this desire
for making the "right" choice, or meeting needs we have, we
draw on our fundamental principles, our lifestyle and our
invitation to the grace experience.
As noted in so many publications and writings, the most
basic need that people have is relationship.
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Every diagnosis in the DSM could be pared down to a
relational issue. In these relationships they either add to
our life or they take away. The ultimate gift in
relationship is that it somehow allows us to expose our
greater qualities and foster the desire to grow even more.
Cloud also points this out by stating that;
" People need two sorts of relationships to grow: the divine
and the human. If you are helping people grow, make sure you look
for how connected they are to the indwelling Christ. No matter
what the issue or struggle, relatedness must come first. It is as
important as checking the gas gauge before you leave on a trip
(Cloud 1999) . "
In the psychological sense, this relational quality that
we have is social interest.
True socially embedded relationship is key to the health
and continuation of life. It adds a deep and rich dimension
to our lives. Within the human relationship there can be
dysfunction and disorder.
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Cloud goes on to address this by saying that;
" Virtually every emotional and psychological problem, from
addictions to depression, has alienation or emotional isolation
at its core or close to it. Recovery from these problems always
involves helping people to get more connected to each other at
deeper healthier levels than they are (Cloud 1999)"
When people are starving for meaning and desperately
seeking ways to fill the desire at their core, they may
grab anything. Unhealthy, healthy, it doesn't matter as
long as it calms the nagging desire for more at some point.
As Cloud and Townsend dig deep into the spiritual
dimension of the human psyche, they incorporate what the
Bible outlines as God's plan that seems to parallel some of
the most effective therapy. Some of the additional topics
that they cover include connection, discipline and
structure, accountability, grace and forgiveness, and
support and strengthening.
Within these topics one can see the relationship to some
twelve step programs as well as fundamental issues that
seem to logically lend themselves to the path of health.
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Within these topics are suggestions laid out in chapter
seven on how to attain them through modeling, mentoring,
confronting and ultimately healing. There is a comparison
with and seemingly strong tie between these issues and the
Biblical interventions. Cloud and Townsend are quick to
point out that although there is a conceptual partnership
between Biblical foundations and psychology, the Bible is
still the higher authority.
They also note that;
"_the Bible teaches that we need each other, that life is
not at its best when we are isolated: "the Lord God said, it is
not good for man to be alone. I will make a helper suitable for
him (Gen 2:18). Psychologists have reached the same conclusions,
that people who do not have healthy, deep relationships are at
increased risk for emotional and medical problems, but they
actually only serve to illuminate and support the principals of
growth and healing that have always been in the Bible (Cloud
2001) •II
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Going back to the original question of this paper, how do
these ideas relate to the issue of spiritual dryness? Or
reframing the question, how can we combat and reverse the
downward spiral of mental health in society and how would
the Bible help someone receptive to it?
As I had briefly touched on earlier, brokenness and
hitting bottom as referred to by some, is the opportune
time.
At some point in life people reach a level where they
are open to change, broken down, defeated, wounded and
hurting.
It is these moments that the person makes the choice
whether conscious or subconscious as to what to do next.
"When people experience at a deep level their neediness,
incompleteness, and dependency- the way they actually are -
they are often overwhelmed. Spiritual poverty is the cure for
Narcissism, self-righteousness, and a host of other problems.
When our eyes are opened to our brokenness we do not "feel
better about ourselves"; rather, we feel that something is
terribly wrong (Cloud 1999) ."
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The feeling that something is wrong is a critical
point at the threshold of mental disorder and distress.
What tools does the person have to help the situation?
What resources? As a matter of perception this is either
the beginning of a rough patch in life or an opportunity
to grow and replace brokenness with things that are
better. Viewing the broken ground as a breeding ground
for planting new crops as a substitute for utter and
complete defeat.
From the Christian perspective, it is precisely
these times that can strengthen faith and increase the
depth of a walk with God. In the event that someone does
not know God or has not sought out an answer to the faith
question, as noted in the V codes of the DSM, the crisis
can be averted through a process of exploration,
education fueled by a seeking heart and facilitated by a
trained, competent and ethical professional. Jesus, in
the writings of the Bible addresses brokenness and
discouragement all the time. With the writings about
discouragement one has to be open to the suggestion that
too much of a self-focus can also breed an attitude of
disorder.
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"Yet Jesus calls this a "blessed" condition because it
helps us get closer to God. Our state of incompleteness drives
us outside of ourselves to God as the source of healing and
hope. When we are comfortably independent, it is easy to avoid
our need for God (Cloud 1999) ."
American pop culture today embraces, encourages
and fosters the attitude of independence and an "it's all
about me" mentality. Speed, convenience, comfort and
excess have replaced connectedness, patience, and genuine
compassion. Somehow the need for others and the ability
to acknowledge it has been generically labeled
codependence, and in the process of losing the value of
real relationship, we have subsequently lost ourselves.
In our need and deep brokenness, we can choose something
deeper and beyond the scope of our cubicles, traffic
jams, and materialistic cravings, we can choose to
transcend.
Chugging through formal education usually results with
a prescribed career or path in mind. Somewhere as we
became more industrialized and socialized we also began
to equate the way in which we choose to make a living as
our calling, purpose and vocation.
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The mere 40-70 hours a week we spend at our "jobs"
have earned the title of purpose and vocation and
everything else in-between is recreation, flextime or
vacation. Is it a wonder that we feel empty? Especially
if we do not like what we are doing, have become a slave
to debts, or if we have somehow bought the lie that we
had to have a "real job" to make a living in the "real
world."
Imagine spending the first 18 years of life aspiring
to be a rock star, and ending up attending an average
school, working an average sales job and sitting at a
desk pushing paper. Not to mention that you paid $20,000
to gain the education and degree to get you the job.
Would you be passionate about your life? Would you be
happy and fulfilled?
If you have accepted that you had to grow up to meet
some perceived image of maturity and success and that
image didn't include your guitar, then you may have just
taken a step closer to the line at the local pharmacy for
your monthly supply of Prozac. Sound extreme? Perhaps.
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Half-heartedly we can laugh the example off, and yet
as a mental heal th practitioner we can count on seeing
these clients and seeing them increase as our country
sells us what I see as deceptive values.
What is a calling? Vocation? Purpose? Everyone seeks it
and many if not most starve for it filling that hole with
everything and anything to try to ease the strain it can
place on our life. Of all places, the word vocation is used
a lot in reference to people discerning paths in religious
life. Sister Kathleen Bryant, a nun from Chicago, wrote a
book entitled Vocations Anonymous as graduate school
project as well as a resource to those discerning avenues
in religious communities.
In the first part of her book she addresses the
differences in seeking a "job" as opposed to a "vocation."
Some of the terms we of ten hear she defines clearly in her
work.
She says," The word vocation comes from the Latin vacare, to
call. Implicit in this call is freedom. (Bryant 1995)."
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She goes on to say that "Being called is not a job, it
is a lifelong vocation. A vocation is a call to love, to grow
into the best self you can be, and into union with God (Bryant
1995)."
Granted, she is ref erring to a call specific to
religious positions. However, if you apply the concept to
a client who is pained and struggling to find direction
and meaning in all areas of life, this concept is an
amazing start. If we as a society took those words to
heart and embraced them in all areas of our life, what
would happen to many of our situationally depressed and
affected clients? Would we see a drop in the usage of
prescription bandages? I challenge that we would.
Sister Bryant also uses the word discernment again in
reference to religious settings, however the way in which
she describes and defines it accurately fits the theme of
this paper.
"The process of working out where you are called is called
'discernment. The word discernment comes from the Latin word
discernere which means to distinguish, to sift out, to
separate what may be God and what may come from egocentric
interests or cultural pressures (Bryant 1995) ."
109
Putting everything I have just said into a workable
summary, if we frame and see our lives and every aspect of
it as a call and a vocation then we may find more stability
and peace in who we are and what we do.
In discerning or sifting out all of the gifts, talents
and desire we have we can try to align them all with where
our value structure falls and maintain not only a
consistency within it, but a balance and level of emotional
and mental health.
Discernment as a skill and a gentle, uniquely personal
activity is of life long proportions and should apply to
all areas of life. As a parallel to the lifestyle it is the
collection of those "guiding principles" that we use to
filter all decisions and actions of life.
"The primary task of discernment is a process: therefore,
it takes time. It is impossible to rush the growth of a living
thing. Accept discernment as a process which takes time and
necessarily goes through different phases of development. And
Your discernment will be uniquely your own process (Bryant
1995) . II
110
What do we have to off er a client struggling to bridge
the gap between unfulfilled dreams, underdeveloped
gifts/talents and the reality of their current situation?
Other than a 3rct party payers pre=authorization for ten
sessions and a referral for medication, we have to pull
hope from somewhere and introduce it to the client. The
hope that we have in the therapeutic process needs to be
applicable and we also need to educate the client on
where it comes from, how they use it and where to store
it in themselves. As we move through the natural and
inevitable ups and downs of life, we have opportunities
on different levels to connect with our spiritual world
and stand on it in our situations.
St. Ignatius wrote one of the most wonderful examples
I have read with regard to the ups and downs of life
about. In meeting with my own spiritual advisor at one
point, and again re-reading it in Sister Bryant's book,
she refers to Ignatius's concepts of consolation and
desolation.
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Running deeper than mere twists and turns of life, it
is rooted at our spiritual core.
"St. Ignatius gives names to the two movements we
experience through affect. The movement which leads toward God
he calls consolation. The counter-movement he names
desolation. A person experiences these movements throughout
the day in various degrees (Bryant 1995) ."
In defining the realm of consolation ... "
Consolation is a state in which you feel a peace at deep
level even though you may be suffering or struggling (Bryant
1995). II
Although one could argue that the term consolation is
yet another synonym for a myriad of other conditions or
emotions, it has a deep spiritual component in this
context.
"Consolation reflects a harmony between head and heart. Your
guts and emotions are less able to manipulate your action.
Consolation is much more than a superficial high. It runs
deeper than the stresses and strains of daily life (Bryant
1995). II
Arguably this could be called inner peace or within
the Christian context, the peace of Christ and in the
psychological world, the goal of mental health, the
opposite of anxiety and depression.
112
It is a balance and overall well being that is
achieved within our heart and mind that is exemplified in
a life lived in right priority and an experience of peace
within it.
Quite the opposite of the spiritual solace in the
experience of consolation is the experience of
desolation. As a manifestation of this desolation
experience, we can see how a list of diagnosable
disorders can present themselves.
"Desolation is a state in which you experience darkness,
restlessness, boredom, discouragement or despair. You may
falter in your good intentions and habits and settle for the
'less good.' The danger of desolation is that a person settles
for mediocrity (Bryant 1995) ."
113
In this fog of deep desolation and discouragement we
find the spiritual anorexic that is morning the loss of
or lack of consolation. They will do anything to achieve
a moment of consolation, even if it is only temporary and
fleeting. Drugs, sex, spending, eating, obsessive
behavior, reckless and dangerous activates to fulfill the
desire for a small reprieve from the perceived mundane
and meaningless.
What may be even more disturbing about the desolation
experience is that many people have become so
desensitized that they are not even aware that they live
in desolation anymore. How many poor decisions have come
out of a life lived in desolation and discouragement
unaware that there was something more, something better
and that the road to purpose, clarity and consolation in
vocation was available?
"The more we get to know ourselves and our
vulnerabilities, the more easily we can halt spiritual
desolation. A person can be led into desolation by giving into
ambition, pleasure, power, appearance or human respect at the
cost of his or her most authentic self (Bryant 1995) ."
114
In the healthier system and attitude of consolation, or
deep spiritual optimism, we are calmer, more secure, and
although still experience the hunger for more, we are
better able to advocate and discern what good choices,
opportunities and avenues would be.
"Consolations are those impulses to enjoy, grow, give and
receive (Bryant 1995) ."
Last year a book hit the Christian market that ended up
rocketing to the bestseller list on secular markets. Rick
Warren authored a book called the Purpose Driven Life. The
book was set up in a format to do day-by-day reading;
Scriptural reflection and self work in the area of purpose
and its relationship with God. Sounds simple, and yet by
the perpetually staggering sales statistics it addresses
the starvation from a perspective not offered in
traditional self-help books or short chunks of therapy.
Warren presses us to seek the answer to the faith and
spirituality question by focusing on who we are as created
by God and to serve God.
115
It plunged deeper into the question of meaning and got
people talking more openly about this starvation. In fact,
the term spiritual anorexia is listed in his book as well.
Warren says,
"The way you see your life shapes your life. How you define
life determines your destiny. Your perspective will influence how
you invest your time, spend your money, use your talents, value
your relationships (Warren 2002) ."
Shades of a modern day motivational speaker with that
litile something extra, Christianity.
If the way we see our life is how we live our life, then
how do we know if we are seeing something accurate or
healthy?
Part of this is done in the relationship established in
therapy, and the other part is done in the spiritual task.
What does Rick Warren offer in addition to what I have
already covered?
Mental health is not specifically addressed in his work,
however there is a component to spiritual work that
directly affects mental health and awareness. Beginning
with a different approach stating that we need to go beyond
the self-focus on improvement, and go to the source.
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Believing that God is the ultimate creator of the universe
and mankind,
"The easiest way to discover the purpose of an invention is to
ask the creator of it. The same is true for discovering your
life's purpose: Ask God. God has not left us in the dark to
wonder and guess (Warren 2002) ."
In discerning and seeking affirmation of our vocations we
also clarify our purpose all aspects of our life.
"-You cannot arrive at your life's purpose by starting with a
focus on yourself."
"It is only in God that we discover our origin, our identity,
our meaning, our purpose, our significance, and our destiny.
Every other path leads to a dead end (Warren 2002) ."
Again, this seems to support the claim that I made
earlier. Finally as noted in the DSM there are spiritual
issues that cause distress in our lives, and that require
attention.
In the spirit of this claim, Warren is confronting the
issue that we are not fully aware of who we are if we
fail to address where we came from.
If you cannot recognize where you came from you will
never see where you are going.
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So what drives and motivates us to make the choices we
make? What spurs us to seek purpose or give in to
temporary pleasure? What could cause us to choose misery
and mental distress without being fully aware that we
have made such a choice?
"Everyone's life is driven by something. Most dictionaries
define the verb drive as 'to guide, to control, or to direct
(Warren 202).
He then goes on to list the five most common drives in
people's lives: guilt, resentment/anger, fear,
materialism, need for approval and the drives that are
present in us are the result of our development,
socialization and cognitive processing. Even if we do not
want to admit it, we are programmed to a certain extent
by our culture and its outside influence.
The influence of culture on us is exactly why I think
we are seeing an increase in the demand for mental health
services.
118
By returning to the cultivation of traditional
virtues, self-awareness and empathy education we can help
hone our worldview, and in turn help refine our purpose.
In relation to filling our need for relationships and
contributing to the world, we must look at the choices we
make and the things that seem to occupy our time.
"Nothing shapes your life more than the commitments you
choose to make. Your commitments can develop you or they can
destroy you, but either way, they will define you. Tell me
what you are committed to, and I'll show you what you will be
in twenty years. We become whatever we are committed to
(Warren 2002) ."
If that quote is true, then it could serve as a good
starting point for someone who finds themselves lacking
that certain "something" in their life.
An analysis of the things that not only take up our
physical time, but things that consume our thought life
as well.
Let's go back for a moment to the things that Warren
says about the things that drive our lives.
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If we are running on guilt, resentment and the like,
then it could be a direct correlation to the seven deadly
sins and a manifestation of mental disorders in our life.
To sum up the rationale as to why I included Warren's
material in this paper, there are a few statements that
he makes that resonate with me, and that I think capture
the crisis I have defined this far.
"Christianity is not a religion or a philosophy, but a
relationship and a lifestyle. The core of that lifestyle is
thinking of others, as Jesus did, instead of ourselves."
"The most important decision you can make today is to
settle this issue of what you will be the ultimate authority in
your life."
"Spiritually, your mind is your most vulnerable organ."
":While many best-selling books offer advice on how to
'get' the most out of life, that's not the reason God made you.
You were created to add you life on earth, not just take from
it .. "
"Impression without expression causes depression."
"What matters is not the duration of your life, but the
donation of it. Not how long you lived, but how you lived (
Warren 2002) . "
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These statements all seem to point to the same things.
Without a clear sense of self and spiritual identity we are
aimlessly seeking without constructive and healthy outlets
and identities. One additional snippet I would like to
incorporate from Warren, are the five questions that he
poses as life's greatest questions.
I encourage you to look at these questions as
personally, spiritually and therapeutically relevant to the
crisis.
Life's Five Greatest Questions (Warren 2002)
What will be the center of my life?
What will be the character of my life?
What will be the contribution of my life?
What will be the communication of my life?
What will be the community of my life?
Once the problem at hand is identified, then it would seem
logical to question how a Christian counselor, or one with
Christian ideals would be able to help someone answer the
faith question.
Is it ethical to include these kinds of questions in the
initial intake?
121
According to Corey and Corey's work, Issues and Ethics in
the Helping Professions, they have a lot to say.
"If a counselor does not raise the issue of how spirituality
influences clients, then clients might well assume that such
matters ought to be excluded from counseling.
Because spiritual and religious values play a major part in
human life and in an individual's search for meaning, client's
spiritual values should be viewed as a potential resource in
therapy rather than as something to be ignored."
"Spirituality and religion are critical sources of strength for
many clients, are the bedrock for finding meaning in life, and
can be instrumental in promoting healing and well-being. Some
clients cannot be understood without appreciating the central
role of religious or spiritual beliefs and practices (Corey
2003) . II
If there were questions about the validity of the place of
spirituality in counseling;
"Religious beliefs and practices affect many dimensions of human
experience, including how to handle guilt feelings, authority,
and moral questions, to name a few."
122
And,
nAt their best, both counseling and religion are able to
foster healing through an exploration of self: by learning to
accept oneself; forgiving others, and oneself, admitting one's
shortcomings; accepting personal responsibility; letting go of
hurts and resentments, dealing with guilt; and learning to let go
of self-destructive patterns of thinking, feeling, and acting
(Corey 2003) ."
As a side note to consider, with all of the legal
liabilities, it seems to be natural to question the role
and relevancy of spirituality in counseling. Much has yet
to be written on specific issues, as the learning curve is
still a little larger. However, a professional need not
fear fishing in the spiritual pool for information when
intaking a client who does not seem to have an obvious
struggle in this area.
" Christian counseling is more complex than other forms of
counseling because our goals are multifaceted. Whereas the
behaviorist can focus on symptom reduction and the psychoanalyst
an ego strength, Christian counselors are concerned with
spiritual growth as well as mental health (McMinn 1996) ."
In alignment with the trend towards more holistic
methods of treating all kinds of illness, disease and
disorder Christian counseling is gaining in support, use
and acceptance. In my research, I came across an amazing
123
book called Christ Centered Therapy by Zuehlke, Zuehlke and
Anderson.
In their book they outline a clear and specific
process for working with clients in a Christian setting and
maintaining Christian principles and professional ethics. I
have incorporated a great deal of their material into this
section, as it provides a practical and workable approach.
Within that fundamental context is a set of beliefs
and doctrines from the Christian faith. Christian
counselors see the Bible as the ultimate authority and a
model for conduct, character development and application
for any and all situations of living.
Somehow within that faith framework is formal
psychological education, credentialing and professional
ethics. Striking a balance between personal social and
emotional orientation and the professional can be a tall
order, but mix in a fundamental faith based model as well
and it can be seemingly complex.
"Therapists must acknowledge they are change agents who
should endorse values and lifestyles that are, on the basis of
evidence and honest debate, shown to enhance mental health
(Zuehlke 2000) ."
124
In a fresh light, Christianity is a lifestyle that
lends itself well to empathy, compassion, continuous growth
and self-development. As a spin off of this, the goals of
therapy and the ethical requirements also fit together
nicely.
"American Psychological Association's 'ethical principles
of psychologists and code of conduct,' standard 1.08 Human
differences requires professionals to understand their own value
system in order to best help the client (Zuehlke 2000) ."
Part of the ongoing development and growth of a
Christian worldview is in continual self-assessment. Sure,
this sounds like a parallel in many ways to the run of the
mill professional. A difference between Christian vs.
Secular counseling is in the end goal.
125
It is a point I make a little later, however, "In
Scripture we are instructed to look out for the interests of
others (Phil 2:4) and to prefer one another in honor (Rom 12:10)
Those who see hedonism and shallow independence as the goal of
counseling deny the spiritual life and the role of brokenness in
healing (McMinn 1996) . "
Another key differences in the secular professional
and the Christian are in the belief of where distress comes
from.
With specific regard to the distress rooted in
spiritual hunger and issues of purpose, the Christian
practioner sees the distress as involving God. As noted in
Scripture, we as human have fallen short of God's grace
through sin, which is conscious action that alienates us
from the moral bar.
"All psychological problems that are not organic
malfunctions arise from humanity's basic sinful nature-from our
rebellion against God. The recognition of sin introduces personal
responsibility for change and for facing the problem of guilt
resulting from sin.
126
Society is the result of individual actions, so individuals
must be seen as responsible for the evils in society. The
individual must change for the better before society can change
(Zuehlke 2000) ."
It is a certain responsibility of sorts that we must
continually try to be better, seek better ways of utilizing
our gifts/abilities and improving the global community.
Christians believe that we were formed and created in the
image of God and for a specific purpose.
We have been given a conscious and abilities that no
other creatures have, and because of that they come with a
certain level of responsibility. As someone who believes in
a higher power and purpose, it adds a different kind of
perspective on life. Our attitude, and our thought life has
a large impact on our actions. If we see no further than
the end of our own nose, that doesn't lend itself well to
the traditional golden rule of treating others well, or the
Adlerian concept of being socially interested.
127
"Being created in the image of God is what sets us apart from
the animal kingdom. Our soul has the ability to think, feel, and
choose. Consequently, we have the capacity to participate with
God in the shaping of our own lives. The temptation we must
continually battle is to act independently of God and determine
for ourselves who we are and what we shall become (Zuehlke
2000)."
From the perspective of a mental health professional,
seeing every client as valid and created for a purpose from
a spiritual standpoint, adds a deeper dimension to the
counseling experience.
For example, a client who comes in who claims to have
some form of Christian faith. The client is struggling with
spiritual starvation and a depression over not feeling as
if he has found his place and purpose in life. Viewing this
client one of two ways could have two very different
outcomes. If you see the client as "sick" and needing to
eradicate symptoms or deal with a transitional situational
issue, you may try a shallow and rapid approach.
128
" Good assessment, and good counseling, starts and ends with a
simple Socratic admonition: counselor know yourself. To this we
must add: know your client, know your goals, and know your
theoretical road map (McMinn 1996) ."
And yet another difference.
" Spiritual health, from a Christian perspective, is defined by
the nature of one's relationship with Jesus Christ. Psychological
health also requires a capacity for intimate relationships. Thus,
the Christian who is psychologically and spiritually whole enjoys
healthy, intimate relationships with Christ and others (McMinn
1996) •II
However, from a Christian viewpoint, you may see the
person as having worth and equality and one who is
discouraged. Through a deeper level of interaction you may
collect surface and situational information, core beliefs,
and a hint at what may need refining or education on the
spiritual level.
129
Without getting into too much more detail on the
differences or pros and cons between traditional and
Christian counseling, I will say that they obviously
involve some of the same things from a technique approach,
but they differ in their goal and foundation.
Being able to encourage someone from the deeper part
of the spirit seems, in my opinion, to have a more lasting
and profound effect.
" Psychologist Abraham Maslow studied and wrote about the
concept of self for many years. Though Maslow would not agree
that the Christian faith can help lead people to emotional
health, his reports of the characteristics and desires of healthy
people who have moved beyond preoccupation with self (he called
them self-actualizers) are remarkably similar to the fruit of the
Spirit described by the apostle Paul in Galatians 5:22-23 (McMinn
1996)."
So ultimately where does this leave us? In a rather
simplistic way as a Christian professional there is an
added layer of accountability.
130
Knowing thyself and asking relevant and pressing
questions in a Socratic method surrounding issues of
spirituality and of an overall spiritual nature are
essential. If we are to penetrate the deeper part of the
human experience, then we need to gracefully go to a newer
level of therapy.
With the overall awareness of the magnitude of the
problem facing our generation today, we have a
responsibility to continue to keep our finger on the pulse
of emotional depravity.
With that said, I would like to present my conclusion
and theory, and summarize the contributions of the three
disciplines.
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My Hybrid Theory for Therapeutic Application
Within the information that I have presented there are
some common themes. The various disciplines and schools of
thought I have been discussing are all aimed at providing
some workable sense of direction and encouragement. I would
now like to bring all of the areas together into my own
theory of therapeutic intervention and application.
"A bush grows. The blowing wind, gliding birds and busy insects
gather the pollen to sow it again miles from the original
flowering plant. We pass, unsuspecting, on a morning stroll. We,
too, gather the pollen on our clothes and unsuspectingly carry
the plant to spread its life beauty to new uncharted areas. The
flower is born from the same source, journeys along the same
path, and momentarily uses our nurturing and understanding to
continue on its way. Without us it would pass into oblivion, and
we would deny all who follow the comfort and wisdom of the
flowers.
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In some way, however small and secret, we are all dependent
one upon the other. Fully functioning persons recognize this
power and know that it stems from the source which is able to
create light or produce darkness.
A word, an act, and expressed feeling can reverberate in
wide circles in the pond - touching unsuspecting travelers. Our
mood at the start of a day can affect all those with whom we will
come into contact. The river runs its course. We cannot escape
moving together and affecting whatever we encounter. The
collective actualizations of the trip is put into jeopardy by
even one person's non-being (Buscaglia 1982) ."
Millions of quotations, sonnets, poems, songs, pieces
of art, writings, discussions and so on have been breathed
into existence and experienced with regard to the topic of
meaning. In an age that pushes us a little farther than it
did yesterday we have to somehow find our way back to
stability and a sense of wholeness. The intensely private
pain that speaks to us when we are about to attempt
something new or when we are laying in bed at 3:00am unable
to sleep is what drives us.
The same invisible and intangible monster has always
been there, only it has been malnourished for a long time.
With the development of a more technologically
arrogant society we have begun to feed that monster more
than it needed. The results have been nothing short of
staggering and are running rampant in every area of out
society.
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Like a parasite, poor values have sucked the energy
and positive energy out of our spirits and we are depleted.
So much so that some of us do not even realize how depleted
we are.
As a newer professional, I am keenly aware of the
situation I am stepping into. Armed with a hodgepodge of
tools, faith, intuition and experience I offer my own
theory and answer to the call.
A buffet of hope for a starving world. Adlerian
training has served me well. Armed with a remarkable tool
called the Life Style, I can enter into an
intake/assessment and gather a wealth of relevant
information in a relatively short period of time. Looking
at such things as the family history, vital statistics,
childhood memories, dreams and goals as well as an
inclusion of the spiritual question, I will gain all I need
to locate my client on the map of distress.
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After locating the client, I can pinpoint problem
areas and offer up a holistic, compassionate approach that
is ethical, timely and spiritually aware. Through Socratic
questioning I will be able to help to illuminate and
deconstruct the private logic and guiding principles with
encouragement and dedication.
Recognizing that the client could be at a number of
places mentally, emotionally and spiritually, I am prepared
to meet them at their level and treatment plan accordingly
and yet setting a high standard.
Visiting the deep, profoundly universal existential
questions in the safe and mutually respectful environment
of therapy is necessary and vital. Unlocking the deeper
facets of humanity in at least posing the questions, I
believe the client will either be reminded of their
foundations and answers to these questions, or they will be
face to face with them. Drawing on the inner working of the
psyche in the realm of the existential crisis , the client
is challenged to at least consider the possibilities while
perhaps resolving situational seemingly shallow
transitional issues.
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Most of all, the weaving of a spiritually open and
aware attitude into therapy is essential. There is a place
for specifically scripturally based counseling, and there
are clients that would prefer it and benefit greatly from
it. Living a life consistent in personal and professional
standards is intertwined with my own spiritual task.
Part of being a professional who walks with integrity
and strength of character, is one who has worked through
and addressed the spiritual crisis as well.
Developing a network of support, professional and
personal accountability and a path for continued personal
and professional growth is essential and in place. My
Christian faith is strong, and contains my own virtues and
values. Recognizing the fallibility of humanity and my own
hunger for more has created a more accurate and real
empathy for the clients I will encounter who seek me out to
help them address their own starvation issue.
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Areas Requiring Further Study
All of the research and writing for this project has
in some ways left more questions than answers. The concepts
are not new, and many of the questions are timeless. As
our country continues to wage legal battles on the
separation of church and state, and on the flip side we see
increases in holistic approaches to health we will see more
research. Are faith-based programs credible? Are they able
to be credentialed? How are publicly funded groups going to
treat faith-based programs as far as referrals and
professional competition?
The privatization of health care in the United States
as opposed to other countries is an area that requires more
of a watchful eye. As our economy is fueled by capitalism
and democracy, how dramatically does it impact the quality
of our care? Debates about insurance companies having a
heavier hand in treatment planning and drug companies
having too much influence on pharmaceutical intervention
will continue.
In the area specific to mental health, as another
revision of the DSM comes out we could potentially see
increases in diagnoses, and the "flavor of the week" may
137
move from the ADHD/Bipolar to something else. In all of the
areas where we see strong influence and change, I also see
hope for the future. Much of what I incorporated into this
paper will always have some sort of place, but to what
degree is yet to be determined.
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Conclusion
Is this generation facing more problems than the
previous generations? Are we declining more rapidly? Does
our country and do our families hold traditional values?
Are there timeless or tangible answers to our struggles and
problems?
In this paper, I have painted the picture of society's
current values. The spiritual condition of the human
experience has been timeless. At the core of all stresses
and challenges today, are issues surrounding identity,
success, acceptance and relationships. Through traditional
schools of thought in psychology, philosophy and theology
there are approaches and explanations for why these issues
occur and how to address them. Surprisingly, there is no
one specific answer. However, there is a better and clearer
path that can help people find those answers, and it is my
theory.
In order to understand the person, set goals and reach
a level of peace and fulfillment, it is necessary to
explore and answer the question of spirituality.
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The United States is a spiritual country, and was
founded on Christian values and principals that are
apparent and relevant even today. As our family structures
weaken, collapse and breed complex new dysfunction we are
forced to look closer at ourselves. Innovation and
advancement is not always a positive thing.
An element of stability, cohesiveness and
connectedness in the American family has been lost. The
families of twenty years ago seemed to embrace more
traditional value platform that has been eroded and
challenged by the institutions of science, education, big
business and even government. As we are continuously
bombarded by marketing and cultural integration, we are
also challenged to adapt. It is precisely in this
adaptation and desire to be "tolerant" or "peaceable" that
our values have been subtlety traded for an eroding moral
foundation. There is hope.
With all good ideas, it starts with personal
responsibility and accountability. Beginning with myself, I
have taken a long and hard look in the mirror at my own
life, values and experiences. What do I value? How so I
view the world and certain issues? Who am I?
140
How is the life that I am living reflecting my values,
experiences, education, culture, goals and core identity?
Taking a microscope to myself over a period of time
uncovered my own slip on the slope of relativistic
accommodation in the name of tolerance and political
correctness.
There tends to be an err of arrogance within the
United States that sends the message the educated are more
tolerant and peaceable. Somehow we have communicated that
to take a stand on a deeply personal issue such as
character traits and ethics of situations, that we are
intolerant and uneducated on the possible exceptions to the
circumstances. The attitude of having multiple right
answers for one situation seems to have gone too far.
There are things that are and should continue to be
universally embraced and cultivated. Encouraging and
promoting these ideals is not somehow infringing on the
rights and personal liberties of others. In fact, I would
radically assert that the promotion of universal ideals is
the first step to eradicating the meltdown of the family,
the manifestation of mental illness/distress and the
continual slide towards a relativistic culture.
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Operating on a holistic model of therapy, investigating the
spiritual life or lack of one with a client helps create an
understanding of the depth at which the person has looked
at himself or herself. Many of the psychic crisis clients
have are surrounding issues of meaning and solidifying the
"path" for their life.
The terms mid-life crisis and nervous breakdown are
common terms usually used to identify the moments when
people feel the profoundly painful gap between who they are
an who they want to be/who they thought they would be.
Framing a person's life within the confines of virtues adds
a dimension to therapy and interaction. Hope, love, faith
and justice are noted in this paper as virtues.
Virtues are those things that can be acquired like
skills. They take practice and desire to learn and apply to
life. The acknowledgement and application of these virtues
can provide an element of stability and structure to an
individual or family that opens the door for healthy and
balanced goal setting.
Within the healthy development and application of
these virtues is the freedom and opportunity to grow and
change throughout one's life.
Sound too easy? It may sound like simplistic answers
to complex social problems. However, the challenge is to
try it.
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People will continue to seek and etch out their place
in this world either due to perceived changing cultural and
societal pressures or trends, or something deeper. The
opportunity exists for people, especially mental health
practitioners, to encourage and facilitate some type of
deep introspection.
Re-introducing traditional values, that happen to be
in alignment with fundamental Christian ideals, can offer a
depth and new meaning to their lives. There is no issue
that these ideals do not cover. When clients are asking the
deep and often troubling questions of who they really are,
who they want to be and what they want for their lives, it
is critical to understand where they come from and what
they believe on many levels.
The desire for some degree of structure, connectedness
and purpose arguable fuels most of the non-organic
conflicts that people face. Moving forward with the
challenge to be intently aware and ethically insightful is
the issue.
143
Regardless of the outcome of the client's spiritual
question, the conversation and question of it, is of utmost
importance today. Consider the client who has no place to
discuss spiritual self-work and has never known it to be
important, the client who has deep seated pain surrounding
dysfunction in church as a child, or the client who never
developed enough to bridge the gap between the spiritual
self and the external self. Marriage, childrearing, career
selection and intimate interpersonal relationships are all
areas where the answer to the question of meaning, purpose
and spirituality can change the outcome.
My personal challenge to everyone is to do your
homework. Ask yourself some of these questions. Who am I?
Where is my spiritual life? What do I think spiritual life
entails? What are my values? What pressure do I feel from
my culture/society? Am I where I want to be? Why did I
choose my career? My relationships? What is my purpose?
Asking these questions is either the start of or the
continuation of the journey of your life. All of the
choices that are made, the way crisis is handled and the
view of relationships can be assessed by your answers.
144
What are my answers, thoughts and reflections? I
believe I was created with gifts, talents and a
responsibility to the Creator who gave them to me. I enjoy
the freedom to pursue virtues, cultivate mutually enriching
relationships, and to explore the profound questions of my
spiritual life through my Christian faith.
Armed with education, faith, balance and an open heart
I believe I can help bring restoration to the spiritually
starving clients I serve, one person and one virtue at a
time.
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