Yoga session Have you awakened to a deeper sense of yourself, a connection to something beyond the physical world? A shift in spiritual consciousness can be a powerful and transformative experience, but it’s accompanied by a spectrum of emotions.  

While this journey can be exciting, it can also be challenging and overwhelming sometimes including an increase in anxiety or other mental health symptoms.  

As you navigate this new terrain, you might find yourself seeking guidance and support to understand your experiences, integrate them into your life, and find balance. This is where a therapist who understands your spiritual journey can be invaluable. 

The Journey of Spiritual Awakening 

Spiritual awakening is a personal process, but it often involves a shift in consciousness. You may experience heightened senses, a connection to nature that feels deeper than ever before, or a feeling of oneness with all things.  

You might also have vivid dreams, receive messages through intuition, or have a newfound sense of purpose. This expansion of spiritual consciousness can be incredibly exciting, but it can also be disorienting. 

Traditional Therapy and Holistic Therapy Explored 

Traditional therapy is important, and it can be helpful to improve mental health symptoms. It often focuses primarily on the mind and behavior which can be very helpful. However, it might not resonate with you if you’re seeking a holistic approach that integrates your spirituality and intuition. Holistic therapy, on the other hand, takes into account all of you; mind, body, and spirit.  

Perhaps you’ve had experiences like: 

Benefits of Therapy for the Spiritually Awakened 

The good news is, there are therapists who specialize in working with spiritually conscious individuals. These therapists understand the importance of intuition and spirituality in your healing journey. They can create a safe space for you to explore these aspects of yourself, helping you integrate your beliefs and abilities into your everyday life. 

Here’s what you can expect from a therapist who embraces your spiritual awakening: 

Finding the Perfect Fit 

Ultimately, the most important thing is finding a therapist who feels like the right fit for you.  

Don’t be afraid to interview a few therapists before making a decision. Here are some tips for finding a therapist who aligns with your needs: 

happy smiling young woman patient and woman psychologist at psychotherapy session

Living Your Awakening 

Integrating your spiritual awakening into your daily life is an ongoing process. Finding a therapist who resonates with your journey can be an expansive tool for growth and self-discovery.  

Trust your intuition, ask questions, and work with a therapist who understands and embraces the whole you. 

 

GoodTherapy | Spiritual Intelligence: What is it and 4 approaches to cultivate it through psychotherapy

You may be hearing increasing mentions of spiritual intelligence in the media, not least because there is a growing body of research pointing to how we can cultivate this mindset to support happier and more fulfilling experiences in life. Spiritual intelligence refers to a personal awareness of our own unique sense of purpose, and to a connection with something bigger than our daily existence. It is becoming popular in therapy as a practical approach to connect us with our values and priorities.  

The term ‘spiritual intelligence,’ can be confusing, not least because it sometimes is mistakenly conflated with religions in the US. So let us start by defining the term. It is not a theological or religious concept, rather it simply involves tapping into one’s inner wisdom, intuition, and values to navigate life’s challenges with resilience and compassion. It is an approach to life that celebrates the personal search for meaning and purpose, for example knowing what motivates and fulfills us in our careers leads to enhanced resilience and energy levels. The concept can best be summarized by Victor Frankl’s simple remark that “if we know the why, we can withstand the what.”  

Research supports the relevance of spiritual intelligence in facilitating personal growth. Studies have shown that individuals with higher levels of spiritual intelligence exhibit greater resilience, lower levels of stress and anxiety, and a greater sense of life satisfaction. Furthermore, spiritual intelligence has been linked to enhanced interpersonal relationships, increased empathy, and a greater capacity for forgiveness and compassion. It also holds promise for the treatment of mental health disorders, such as depression, anxiety, and trauma, not least because it encourages us to look beyond how we behave when faced with these mental health conditions and look deeper into how we grow and evolve through these experiences. 

4 Approaches to Cultivate Spiritual Intelligence

But how exactly do we cultivate this in our daily lives? The approaches to it are surprisingly simple and accessible:
 

In conclusion, spiritual intelligence represents a promising frontier in psychotherapy that holds the potential to transform the way we understand and address mental health concerns. Integrating spiritual intelligence into therapy is best approached by starting small, reflecting, and taking a few gradual steps to align our life choices with our values.  Gautama Buddha summarized it most eloquently with his observation that “[our] goal in life is to find your purpose and give our whole heart and soul to it.”   

References: 

Emmons, R. A. (2000). Is spirituality an intelligence? Motivation, cognition, and the psychology of ultimate concern. The International Journal for the Psychology of Religion, 10(1), 3-26. 

Worthington Jr, E. L., Hook, J. N., Davis, D. E., & McDaniel, M. A. (2011). Religion and spirituality. Journal of Clinical Psychology, 67(2), 204-214. 

Pargament, K. I. (2007). Spiritually integrated psychotherapy: Understanding and addressing the sacred. Guilford Press. 

GoodTherapy | Spiritual Self-Care – A Transpersonal Approach to Mental Health Self-care really exploded as a topic in self-help and psychology over the last 10 years. And since we are heavily focused on doing things in our society, you can find countless articles on eating healthy, exercising, doing yoga, meditating, good hygiene, sleeping, journaling, gratitude lists, and pampering yourself. And it isn’t that any of these things are bad. It’s just that when people google “self-care strategies,” they often know what the answer is. On some level, they are aware that they aren’t doing what they need to for their mind or body, but they struggle to commit to any type of change. It’s as if every intention becomes a failed New Year’s Resolution.  

What is Self-Care?  

Self-care is paying attention to what you need in each moment. It involves holding your awareness open, becoming present, and listening to your intuition (rather than your thoughts).  

Here are some examples: 

Reading over this list isn’t helpful if it becomes intellectualized. Sustainable self-care isn’t just about picking an idea and sticking to it. That would require willpower, which is a limited resource that is unhelpful to many people. There are stages we have to work through in order to get to a state of balance in our lives. One of these stages involves connecting to our innermost Self – the part of us that is actually providing the care. When this happens, people feel capable of taking responsibility for their well-being and applying the examples above in a sustainable way. Self + Care = Self-Care.  

In my practice as a mindfulness and transpersonal therapist, I focus on teaching people to cultivate spiritual well-being, which means having that connection to the Self. Some people refer to this as being “centered.” Clients often come to me with anxiety, depression, eating disorders, and stress, and they feel severely disconnected from who they are. Their minds tend to be out of control, and their emotions can drive their decisions whether they are repressing them or not. They often feel like they are acting in ways that are incongruent with their values, but they aren’t sure how to break free.  

 From a spiritual perspective, the opposite of being centered is Identification. Identification means to lose yourself to something. We can lose ourselves to our thoughts, our emotions, our body sensations, our roles, our beliefs, and so on. Here are some examples: 

As long as we are identified with something, we will struggle to take care of ourselves. It is as if something much more powerful takes over and controls our behaviour. It is important to recognize that identification isn’t real – it is happening in our minds and is connected to our conditioning. Our thoughts are very influential, and if we aren’t working on slowing down and separating from our thinking, it can have big consequences. As soon as we notice a thought in-the-moment, we are disidentified from it. This means our connection to Self is present and we are able to observe the thought without reacting. With practice, we become capable of deciding whether to let the thought go or to take action.  

In my work with clients, we practice disidentification, cultivating inner silence, observing thoughts non-judgementally, staying with emotions (without repressing or indulging in them), separating out from conditioned beliefs, and trusting intuition. These experiential processes transform our patterns by allowing us to experience life fully without losing ourselves. People learn over time that they have a wise, steady center of being that they can come back to over and over again as an anchor in difficult moments. It is the foundation for true resilience and inner growth. When we are connected to our Self and we disidentify, we can have a thought and let it go, experience an emotion and work through it, participate in our roles while also caring for ourselves, and have a body without obsessing about it or neglecting it. In other words, we become free to make choices based on our real needs and values, which is the heart of self-care.  

 To learn more about how I guide people towards healing from the inside out, check out my blog at www.katiedunnigan.com or connect with me directly for a free phone consultation.  

A young man prays under a tree as the sun sets.Regular attendance of religious services has declined with time, according to data from Gallup. Yet many Americans still say spirituality is an important part of their life. Over half (51%) of Americans say religion is “very important” to them, and 89% believe in God.

Spiritual beliefs (religion-specific or personal) can affect mental health. A new study published in Spirituality in Clinical Practice suggests spirituality may be an important aspect of quality treatment. According to the study, most young adults seeking treatment for serious mental health issues think spirituality is relevant to their well-being.

The relationship between mental health and spirituality is complex. It is neither consistently negative nor consistently positive. Clinicians who want to explore spirituality must be prepared to discuss a wide range of experiences and perspectives.

Young Adults Value Religion, Spirituality in Mental Health Treatment

The study used qualitative interviews to gather data on 55 young people aged 18 to 25 years old. Participants had been diagnosed with serious mental health issues such as schizophrenia and bipolar. They had all sought emergency mental health care. Researchers assessed how young adults seeking psychiatric care talked about religion and spirituality.

Thirty-four participants (61.8%) brought up spiritual topics in their interviews with little to no prompting. Many emphasized the important role spirituality played in their mental health. Some recurring themes included:

Many participants emphasized the complex role of spirituality in their lives. Thus, culturally sensitive counseling may be critical to helping youth explore the connection between spirituality and mental health. Some youth may be eager to discuss spiritual concerns, but uncertain about how to begin the conversation. Others may fear they will be judged for their religious conflicts.

Understanding the Link Between Religion, Spirituality, and Mental Health

Research has long suggested that spiritual beliefs can serve as a protective mechanism. Religious people might even live longer. A 2017 study found people who regularly attended religious services were 55% less likely to die during the 18-year study period (compared to secular peers). A 2016 study of women found similar results. Women who attended services more than once a week were 33% less likely to die during a 16-year period.

This apparent connection between spirituality and longevity may be because religion offers a sense of community and purpose. A 2014 review suggests religion and spirituality can bolster mental health by:

The effect of spirituality on mental health is not universally positive, however. The same study says religion and spirituality may damage mental health by:

Abusive or discriminatory religious beliefs can lead to harmful practices in therapy. Conversion therapy—a discredited form of therapy designed to alter a person’s sexual orientation—often draws on religious beliefs.

Spiritual issues can also play a role in mental health issues. For instance, a person who feels abandoned by God may be more vulnerable to depression. A crisis of faith can be a source of immense anxiety and guilt.

Incorporating Spiritual Beliefs Into Therapy

Even people of the same faith may have vastly different views on spirituality and religious experience. Some strategies that can help therapists respectfully and effectively discuss religion include:

It is possible to incorporate spirituality into therapy without endorsing a specific religion. Many clinicians use therapeutic techniques with roots in spiritual practice, such as mindfulness and meditation. These strategies can offer people immense comfort.

Religion and spirituality can be very personal, emotional issues. If you are a person seeking therapy (or already in therapy), you may benefit from bringing these topics up in treatment. A skilled therapist can help you address your spirituality without offering judgment.

References:

  1. Discuss religion, spirituality when treating young adults with severe mental illness. (2018, July 30). EurekAlert. Retrieved from https://www.eurekalert.org/pub_releases/2018-07/bu-drs073018.php
  2. Ducharme, J. (2018, February 15). You asked: Do religious people live longer? Time. Retrieved from http://time.com/5159848/do-religious-people-live-longer
  3. Newport, F. (2016, June 29). Most Americans still believe in God. Retrieved from https://news.gallup.com/poll/193271/americans-believe-god.aspx
  4. Oxhandler, H. K., Narendorf, S. C., & Moffatt, K. M. (2018). Religion and spirituality among young adults with severe mental illness. Spirituality in Clinical Practice. Retrieved from http://psycnet.apa.org/record/2018-28099-001?doi=1
  5. Religion. (n.d.). Gallup. Retrieved from https://news.gallup.com/poll/1690/religion.aspx
  6. Weber, S. R., & Pargament, K. I. (2014). The role of religion and spirituality in mental health. Current Opinion in Psychiatry, 27(5), 358-363. Retrieved from https://www.ncbi.nlm.nih.gov/pubmed/25046080

Close up rear view photo of person with ponytail looking at constellations in starry cloudFrom a space of wonder, in a garden under a summer moon, two lovers studied the starry sky and considered how they might arrange the constellations if they hadn’t already been named. What shapes would the stars come together to form if we had no predetermined understanding of how to see them? How might we understand the sky anew if we could get close enough to the stars to hear how they twinkled? What stories would they share? Just as some consult birth charts to gain insight into how the solar system may influence their lives, we can consider our experiences in relation to the larger family systems from which we hail.

Our complex ancestral systems carry unique energetic imprints. These relational dynamics make up our generational family trees, yet most of these influences exist beyond the boundaries afforded by our own perspectives. When embarking on a therapeutic journey of exploration, rather than relying on examining the self as a solitary star, it can be helpful to zoom out with the eye of an astrologer to consult the broader cosmic picture.

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From the cultural impact and traditional roles carried by our families’ countries of origin, to significant events such as untimely deaths, substance abuse, or physical and mental health issues, we inherit unconscious traumas from generations before us. They linger deep within our family psyche and can manifest in ways that impede our journeys through the emotional symptoms or undesirable patterns we yearn to shed. Some of us have more awareness of the family dynamics and significant events carried in our lineage than others. Yet even on the clearest nights, our vistas are limited by the distance that the naked eye can see.

Family constellations group work is a transpersonal approach that invites seekers into a co-created experiential space of emotional excavation and healing. The constellation approach acknowledges universal themes within families that can have a significant impact. These include the father’s lineage; the mother’s lineage; physical and mental health; death; war and conflict; immigration and migration; religion; and relationships.

Entering through the personal narrative of a challenge one is consciously negotiating, the other group participants are gently facilitated to role-play the significant family figures and themes in each person’s life. With little linear information to go on, the assigned characters begin to embody the energetic space and carry forth an experience that transcends that of the personal witness. “Family members” are encouraged to close their eyes and tune into information offered from the bodily sensations and intuitions that arise.

Like most transpersonal approaches, family constellations work is only diluted by efforts to sufficiently explain it. As such, it is best experienced. Part psychodrama, part energetic channeling, family constellations work is not a therapy that works within the confines of the linear mind.

Based on what information is known and what is sensed by each member of the group as it unfolds, constellations are mapped out. Participants are blocked like actors on a stage, configured and then reconfigured, reflecting the feedback from the collective journey as it reveals itself. As everyone deepens into their assigned personas, emotions quickly come to the surface to inform the process. The result of the innate wisdom arising through each participant allows family patterns that have been obstructing one’s ability to function in some area of life to be worked through and healed.

Like most transpersonal approaches, family constellations work is only diluted by efforts to sufficiently explain it. As such, it is best experienced. Part psychodrama, part energetic channeling, family constellations work is not a therapy that works within the confines of the linear mind. It is experienced through an intangible field, via an alternate state of consciousness that is easily accessible, deeply powerful, and magnified by the group. Depending on the facilitators and the group, the process takes place over several hours, yielding healing from generations of trauma.

By traveling beyond our typical waking states of consciousness to therapeutically address a problem, transpersonal approaches invite us to deepen our intuitive connections and commune with the energetic information that rises to the surface. Some other approaches to altered states of consciousness that transpersonally oriented therapists may offer include breathwork, hypnosis, visualization, dreamwork, drumming, and meditation.

All of these states can be likened to normal states of daydreaming, “zoning out” (such as while driving), or restful states. They are natural ranges of human experience that, when intentionally entered, offer us resources from which to draw beyond those of our shared material realm. It is from these states of being that we transcend our perceived limitations and invite our dormant potentials, infinite as the stars in the sky, to awaken and serve us.

Reference:

Family soul healing. (n.d.). Retrieved from http://www.familysoulhealing.com

Young adult sits on bench outside brick wall, praying with eyes closedMany of us are raised to follow a particular religion, and many of those religions have some negative messages about sexual and gender diversity. These early religious messages can have a significant impact on the way LGBTQIA individuals perceive themselves, their sexual orientation and gender identity, and their self-worth.

Some people find leaving the religious organization they were raised to follow is the choice that best enables them to live as their true selves. Still, even those who have taken this action may continue to struggle with shame and guilt about being LGBTQ+. Others find their religion and spirituality are just as important to their identities as their gender and sexual orientation and struggle to reconcile all aspects of their identity.

The ideas of religion and sexuality have been at the forefront of my mind in recent months. Whether I am looking back on my own childhood experiences with religion and how those impacted my own sexual identity or witnessing affirming messages of inclusive churches during Pride week, I have long been interested in the ways LGBTQ+ people can move beyond negative messages about their identities in the face of ever-present religious pressures.

What really kicked off my interest in this topic was a recent conversation with a past Jehovah’s Witness who was excommunicated from his church when it was discovered he was gay. This person still felt a deep, burning desire to engage in his spiritual and religious beliefs and was constantly at odds with what his beliefs said about who he was as a person and his identity as a gay man. He felt as though he had to choose either his sexuality or his spirituality, and that if he chose to love who he wanted to love, he would be doomed eternally. As a result, his journey has been painful and alienating. [fat_widget_right]

What are the impacts of this struggle on mental health? LGBTQ+ people raised in religious environments that do not affirm their identities often experience depression, anxiety, suicidal ideation, negative self-image, and addiction, among other concerns.

Internalized homophobia, which is the tendency to feel shame about being non-heterosexual or gender diverse, is more common in religious LGBTQ+ people (Barnes & Meyer, 2012), and is linked to experiences of depression, anxiety, and suicide. These painful experiences are often worse when someone grows up in a culture that does not accept who they are, and the experience can place a false sense of morality or choice on sexuality and gender.

Combating Stress and Shame

Those raised according to the faith of a non-affirming religion may struggle to overcome internal feelings of guilt, shame, and stress. How can these be addressed?

One of the most important and effective ways to combat stress and shame resulting from non-affirming messages is to focus on maintaining positivity and self-love around your LGBTQ+ identity while engaging in self-reflection about your religious attitudes and whether they are helping you or not.

One option is to leave the religious group that fosters messages of shame and persecution, but the outcome of this choice could be feelings of spiritual emptiness, loneliness, and isolation from family, friends, and one’s community. Another option might be to question religious attitudes that feed internalized shame while maintaining your engagement with your religious community, but this may not give you enough distance from shame-based messages.

One of the most important and effective ways to combat stress and shame resulting from non-affirming messages is to focus on maintaining positivity and self-love around your LGBTQ+ identity while engaging in self-reflection about your religious attitudes and whether they are helping you or not (Page, Lindahl, & Malik, 2013). This is often a complicated task.

How can a person question negative messages about sexuality and gender learned through religion?

  1. Speak to someone who understands: It can be helpful to find an affirming person who has a similar religious upbringing to discuss experiences with in order to gain some insight on where those shaming messages stem from. If you don’t know someone you feel safe talking to about this, a compassionate and empathic counselor who is trained in working with members of the LGBTQ+ community or friends and supportive family can often help you sort out your thoughts and feelings.
  2. Notice self-defeating thoughts: We all struggle with self-defeating thinking that leads us to view ourselves less compassionately than we could. Taking a deep look at those thoughts and where they come from is a helpful and positive step. Try keeping a journal to help you identify patterns in your thinking about your sexuality and gender in addition to your spiritual health.
  3. Challenge ideas that suggest your sexual orientation or gender is a moral choice: The only choice a person has, when it comes to sexual and gender identity, is to live as the person they are or to hide that identity from others. Sexuality and gender are not moral choices; they are aspects of identity. If you are surrounded by messages that being LGBTQ+ means you are sinful, morally wrong, or doomed, it is in your best interests to challenge those ideas. Challenging or resisting them might mean speaking up about it, resisting in your own mind, or leaving the people or organizations inflicting those ideas on you.
  4. Remind yourself that spiritual fulfillment is not the same as religiosity: Most people find comfort and strength from spiritual experiences and beliefs. Although spiritual fulfillment can be achieved through being part of a religion, religion is not necessary for finding spiritual fulfillment. It might be helpful to think about what your religion gives you that you benefit from or what you miss about the religion you grew up in. Ask yourself whether there are other ways to meet those spiritual needs and whether the religious ideas you know are benefiting you.
  5. Create a new community: For many, leaving a religion means leaving behind people and traditions you love, and this can feel very lonely. Start anew by creating a community of people who accept you for who you are and who think and feel in ways similar to you. It may be helpful to begin by researching ways to volunteer or get involved in your community by meeting and reaching out online to other people going through similar experiences.

References:

  1. Barnes, D. M., & Meyer, I. H. (2012). Religious affiliation, internalized homophobia, and mental health in lesbians, gay men, and bisexuals. American Journal of Orthopsychiatry, 82(4), 505-525.
  2. Page, M. J. L., Lindahl, K. M., & Malik, N. M. (2013). The role of religion and stress in sexual identity and mental health among lesbian, gay, and bisexual youth. Journal of Research on Adolescence, 23(4), 665-677.

A young person with shoulder-length hair and scarf tied around neck sits on window ledge, looking up, against background of trees and rooftops at sunsetSpiritual abuse, a type of abuse that results from a spiritual leader, system, or indoctrinated individual’s attempts to control and/or manipulate another individual, can be difficult to recognize, and many people are entirely unaware that this type of abuse even exists.

Those who are aware of spiritual abuse may understand this concept as the oppression or domination of individuals within a particular religious organization, leading these people to follow the leaders without dissent or question. While this is one manifestation, any abuse—committed intentionally or otherwise–that occurs in a religious context and negatively impacts a person’s spirituality, effectively diminishing or breaking their spirit, can be described as spiritual abuse.

Spiritual Abuse in Intimate Relationships

Spiritual abuse may occur in relationships, though some may not recognize they are experiencing abuse. A key feeling to look for, if you believe spiritual abuse may be present in your relationship, is shame. Shame, obvious at times but less apparent at others, can be experienced in many ways, all of which are likely to lead to hurt and pain.

Spiritual abuse can be recognized in many of the following situations but is not limited to these:

Many churches teach that in a heterosexual relationship, the male has supremacy over the female: the man is the head; the woman is the help-meet. This was true in the church I attended in my late teen years. I, and other young women, were given multiple reasons why God had arranged it thus. “Ladies, you should be so lucky to find a man to help and support!” we were told. As much as I hoped at the time to fit into this box, I—strong, opinionated, and stubborn as I was, and still am—simply didn’t. I push back. I make decisions. I desire to be involved in all aspects of a relationship, as an equal member, not a lesser part.

My partner, another member of the church, did not support these aspects of my nature. On more than one occasion we had disagreements in which he told me, jokingly at first, to “submit,” persisting until I stopped talking. His “joke” response continued, silencing me again and again until I lost the energy and willpower to defend myself further. To avoid that word, “submit,” I forfeited my voice and my opinions.

In this way, messages from religious organizations trickle down, affecting relationships, shattering the spirits of many, often leading to religious trauma syndrome or another lasting negative impact on mental health and well-being.

Spiritual Abuse in Parent-Child Relationships

Parent-child spiritual abuse, while common, may be tricky to recognize, as the line between abuse and influence can at times be blurry one. When does the attempt to influence and shape a child’s moral outlook through religious upbringing cross the line into abuse?

I imagine many individuals, when considering the topic of spiritual abuse, think of the movie Carrie. In this film, Carrie suffers extreme physical and spiritual abuse at the hands of her mother, all in the name of God.

Spiritual abuse perpetuated by parents, not always obvious or blatant, can be seen when parents:

The parent-child dynamic of spiritual abuse should not be equated with a parent’s attempt to raise a child in a religious household. Parents who follow a particular faith may read their child stories from a religious text, explain why certain morals are important or why they hold certain beliefs, and bring their child to church events. These are not examples of abuse when they are not forced on a child.

Further, parents who encourage their child to ask questions and provide the child with explanations instead of simply saying, “Because God says so,” can help their child learn, grow, and think critically. It is often worth it for a parent to take the time to explain to a child why they chose to follow a particular faith, as this serves to introduce the child to that unique and important aspect of the parent’s life.

Abuse in Small Cults

Society as a whole has become more aware of cult practices in recent years. Cults might exist as small branches of major religions or are large organizations in their own right, and they may be difficult to recognize or define. People who have left them, however, often report abusive practices, though many share that they did not recognize these tactics as abuse until they had a chance to step away from them.

Some of the following may be questions to consider:

If you answered yes to any of these questions, you may wish to carefully consider the religious group to which you belong. It may be a good idea to seek the support of a trusted friend or family member along with professional help from a counselor, particularly one trained to provide help with spiritual and religious issues. A person should not have to worry that sharing their worries or opinions will lead to judgment or recrimination.

Abuse in Large Organizations

Spiritual abuse typically becomes more insidious as the size of the organization grows. In large organizations, however, the most common forms of abuse may be more difficult to identify.

One way of identifying whether you have been, or currently are, in a spiritually abusive relationship is to look at the leadership in your organization.

Spiritual abuse is sneaky. It hides in the fact that it is not commonly discussed and thus is often overlooked. But know that if you have experienced spiritual abuse or oppression, you are not alone, and compassionate help and support can help you overcome its effects.

The “loop” is an idea I have been developing as I continue my own spiritual exploration. Recently, the pastor giving a Christian church service I attended shared information I disagreed with. As I picked apart the message in my head, I experienced doubt about my own religious beliefs. As if the pastor had read my thoughts, he exclaimed, “And if you have doubt, that is because you are ensnared by sin.”

“Oh, that explains it,” I thought. “Now I need to do whatever he says I should to wipe out my sin, and that will ease my doubt. Wait. What?!”

This thought ran through my head as I processed what he told me. I was so quick to believe I was being manipulated by evil that my ability to think critically about his message was compromised by a loop he had created. He stated a “truth,” pinpointed doubt and critical thinking, and then he blamed it on outside forces like sin. My ability to deconstruct his message was inherently sinful, I interpreted.

Now, this was not a direct situation of spiritual abuse. That pastor was not intending to abuse his congregation. However, I can tell you that I did feel oppressed. My spirit felt crushed.

If you have felt similar oppression from this type of preaching, teaching, or reading, you may have felt abused. You may have experienced guilt, shame, or fear. Your emotional well-being may have been affected.

So what to do? How can you find an organization that affirms you and allows your spiritual self to thrive?

Spiritual abuse is sneaky. It hides in the fact that it is not commonly discussed and thus is often overlooked. But know that if you have experienced spiritual abuse or oppression, you are not alone, and compassionate help and support can help you overcome its effects.

References: 

  1. Kinsley, M. (2013, January 17). Eyes wide shut: ‘Going Clear,’ Lawrence Wright’s book on Scientology. The New York Times. Retrieved from http://www.nytimes.com/2013/01/20/books/review/going-clear-lawrence-wrights-book-on-scientology.html
  2. Tamm, J. (2011, April 14). What is a cult? Recognizing and avoiding unhealthy groups. The Huffington Post. Retrieved from http://www.huffingtonpost.com/jayanti-tamm/the-c-word_2_b_848340.html

Milky Way over the desertWhat’s sacred for you? Where is it found? For many of us, the idea of sacred space brings up images of cathedrals or mosques, Stonehenge, Angkor Wat, or the pyramids. These can be places separated from us by great distances and steeped in centuries of tradition, so getting to them is a journey. “Next year in Jerusalem,” we tell one another. Or we dream of making the Hajj to Mecca, or going on pilgrimage to Santiago or Lourdes. Such spaces can also be the houses of worship we go to once a week, for which we dress in special clothes, covering or uncovering our heads, possibly leaving our shoes at the door.

For others of us, the sacred is hard to find, or is something we feel we once had access to but no longer do. We get caught up—sometimes for years at a time—in the business of daily life. Technology provides us with increasingly sophisticated means to keep ourselves distracted. Or the practices that once offered access to the sacred may no longer do so.

In the following discussion, names have been changed and personal material has been screened out.

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Sacred space can mean what we set the space aside for, what we do while within it. Jim creates a memorial altar in his home. On top of a bookcase, he puts photos of people he loves who have died—his grandmother, his partner, his best friend. He keeps a candle burning there, and on their birthdays he sets out flowers or a cup of coffee.

Sacred can refer to what we feel when we enter the space. Benjamin, disillusioned with his church, goes into nature in order to feel he’s contained in something larger than he is, that will accept him no matter what. Janice writes her dreams down in a journal. When she sits down in front of her journal and opens it, she experiences feelings of calm and increased focus. Cathy goes on vacation to Istanbul and enters the Blue Mosque. Although a practicing Lutheran, she finds that looking up into the ornately tiled, domed ceilings produces a sense of weightlessness and freedom from worry.

Bob belongs to a writers’ group. Every two weeks, the group gets together at a different member’s home. They read and critique each other’s work. Although “sacred” isn’t the way he describes this (and, in fact, is a term he objects to), Bob says writing is the most important thing in the world to him—“what he was born to do.”

Kyle meditates before coming to therapy. He sees his therapist’s office as the place where he meets what is most true in his life, sometimes for the first time.

For Alice, it’s her mother’s house. For Karen, it’s wherever her 10-year-old daughter is. Both women struggle with recovery, but don’t use in the spaces where they locate the sacred.

If we give the sacred its own space, do we increase the chances we will recognize it when it greets us?

The sacred is what grounds us in meaning. It can include us, as when we recognize that we are part of or one with the universe. And it can gently put us in our place, as when we slowly realize our ego is not the most important content of that universe. It can be deeply personal, as in meeting rooms where we establish or affirm our relationship to a higher power. And it can be an experience of merger, as when we look up and out into the stars at night. Sharon Olds, in her poem Wilderness, describes sleeping in the desert and looking up at the stars. She feels suddenly “… as if/not only the earth while I am here, but space/and death and existence without me, are my home.”

Sometimes we know it for the first time by responses that surprise us. Fran, hiking, comes into a grove of California oaks in the hills over the ocean. She says, “I suddenly heard the silence for the first time. It seemed to go on forever.” For Steve, the experience came as he was driving through Death Valley. “I was going to meet some friends,” he says. “But I drove more and more slowly, until I just had to pull over and stop. I’d never seen anything like it—white sand dunes, colored cliffs that looked like sculptures, and no one else around anywhere. I felt connected to the earth for the first time since I was a kid.”

Our own bodies can provide such a space. Tom describes an experience late one Christmas Eve that the manger where the Christ child was about to be born was his own body. This original intensity faded, but he was left with a lingering and resonant awareness of what he put into his body in terms of food and recreational substances, and of how he took care of his health.

Sacred space can mean leaving room in our lives for something to be sacred—if not now, then someday. Perhaps as simply as by acknowledging we don’t know all the answers. Or that our answers might not be the ultimate answer, might merely be rest stops along the way.

Sacred space can as well act as a holding place in times of uncertainty or transition. It can be a system of meaning, rather than a literal place.

According to Erik Erikson, in the first stages of life we’re engaged in developmental tasks related to basic psychological functions, such as establishing trust and self-efficacy, and in developing a stable sense of identity. Another way of saying this is that we’re involved in consolidating the ego, the sense of “me” present in experience that makes it “my experience.” This time of life is a little like the Ptolemaic view of the universe, where everything—sun, moon, and stars—seemed to revolve around the earth. That’s us at the center of everything, and whatever happens is about us.

Often around the midpoint of life, we start picking up hints that we’re not going to increase and live forever. In Once Upon a Midlife, Allan Chinen describes how shocking this realization can be, accompanied by anxiety and grief. Especially at such a point, a sense of the sacred can act to ground us. As the fact of “me” begins to lose its apparent guarantee of continuance as well as its centrality (because how central to the universe can I be if I’m not going to be around?), the universe is less and less about me. But perhaps I become more and more about something else, something larger than me.

Carl Jung notes that, in this way, the ego becomes relativized and the process of individualization—becoming wholly who we were meant to be—is accomplished. We begin to live in a system of meaning where the earth revolves around the sun, the sun rotates through the galaxy, and the galaxy itself follows its own great attractor. Our experience then seems to participate in larger movements, whether those are our family or a cause in which we believe or humanity in general, a spiritual pathway or the life of the universe.

Ray tells me that if you go to the mosque to pray 40 mornings in a row, you will be able to meet Khid’r, a mystic figure in Islam, anywhere—in the market, on the street. Barbara tells me she sets a place at the Seder table every year for Elijah, who will someday return from his sojourn in heaven, so why not here, why not now? Beth tells me that when you practice Zen meditation, anything—even a drop of water falling into a bucket—can suddenly herald a glimpse into the nature of reality.

Here, we have the idea of ordinary daily space—and that includes the freeway where we’re caught in traffic, or the area where we keep our trash cans—suddenly converting to sacred.

A related idea is that all space is sacred already. Connie tells me a quotation from the Gospel of Thomas, where the figure of Jesus tells his disciples, “The kingdom of the father is spread out on the earth, and nobody recognizes it.”

If I’m already in a sacred space, what happens to my anxiety that is sometimes so intense? My craving for alcohol? The anger I feel at my partner when we disagree over small matters?

Sacred space can mean leaving room in our lives for something to be sacred—if not now, then someday. Perhaps as simply as by acknowledging we don’t know all the answers. Or that our answers might not be the ultimate answer, might merely be rest stops along the way. The possibility that even though something doesn’t seem to make sense to me, it still might make sense. That I am included in a great web of meaning, at home, wherever I am, with no chance of getting lost.

References:

  1. Chinen, A. (1992). Once Upon a Midlife: Classic Stories and Mythic Tales to Illuminate the Middle Years. New York: Putnam Publishing Group.
  2. Erikson, E. (1980). Identity and the Life Cycle. New York: Norton.
  3. Jung, C. (1969). The Structure and Dynamics of the Psyche, Second Edition. Princeton, NJ: Princeton University Press.
  4. Olds, S. (2002). The Unswept Room. New York: Alfred A. Knopf.
  5. Robinson, J., Editor. (1978). The Nag Hammadi Library. New York: Harper and Row.

Buddha sculpturesIn the 21st century, as mindfulness-based practices become more mainstream, our society and psychotherapeutic community may be more willing to accept that Buddhism could be a valid psychological approach to reducing human suffering. —Danielle A. Einstein (2007)

In some ways, mindfulness is to Buddhism as worshiping is to religion. Mindfulness is a mental practice that is one core feature within a scaffolding of knowledge, tradition, and awakening. Now removed from its casing, mindfulness practices such as meditation are rigorously operationalized for psychotherapeutic purposes, including research designs. This detached arm of Buddhism has come alive in the West to gain size and strength despite the secular environment. Imagine if the “auditing” process in Scientology was an evidenced-based practice for relieving psychological distress. It is hard to imagine detaching such a practice from its larger cultural understanding and history.

There is an interesting emergence of Buddhist practices in psychotherapy as well as subtle distinction between religion and therapeutic models. The concept of religion relates to a social group’s preferred lifestyle, set of values, and interests, as well as committed practices, principles, and experiences (Mohr, 2011). To act “religiously” is to consciously and methodically conduct oneself in an activity, behavior, or ideology. A modern, magnified version of spirituality now includes positive psychology, whereby one searches for meaning, connection, and other secular hopes of universal inclusion (2011).

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“Mindfulness” has become a stand-alone contemporary practice for focus, affect regulation, and stress management. Mindfulness techniques have been incorporated into psychotherapy practices that, as a result, have taken on religious forms. The fat of the pre-modern (500 B.C.) tradition of Buddhism has been trimmed, and the leaner version (i.e., mindfulness) has migrated from desolate monasteries into empirical research and pop-psychology vernacular. Questions arise: Are the new-age psychotherapy practices religious? When teaching and conducting mindfulness-based practices, is it possible to parcel out the roots, allegiance, and ideology of its origin?

‘Third-Wave’ Therapies and Mindfulness

Mindfulness and other contemplative practices extracted from Buddhism are implanted in several evidence-based, cognitive behavioral practices. Mainstream cognitive behavioral-based therapies have evolved (called the “third wave”) to include mindfulness components. Despite secular efforts aimed to separate mindfulness from Buddhism, when examined closely, religious components are implicit to mindfulness-based stress reduction (MBSR), mindfulness-based cognitive therapy (MCBT), acceptance and commitment therapy (ACT), and dialectical behavior therapy (DBT) (Andersson & Asmundson, 2006). Much like a car’s side mirror, these are closer to religious belief systems and religious practices than they may appear.

The conceptual scaffolding of Kabat-Zinn’s MBSR stems from Theravada Buddhism (Einstein, 2007). The fundamental attitudes are acclimated practices of Buddhist awakening systems and reference the Four Noble Truths. For psychotherapy purposes, MBCT adds the empirical practices of cognitive behavioral therapy (often in group formats) to the MBSR program. Buddhism and MBCT join at the concept of “meta-cognitive insight.” Instead of viewing thoughts as an experiential reality, meta-cognitive insight notices thoughts just as thoughts, with a focus on the individual’s relationship with the thoughts (i.e., not the content).

The structural basis of ACT is relational frame theory (RFT), which is a behavioral explanation of human language and cognition. RFT is applied broadly, so it can be used to understand social processes including religion and spirituality (Andersson & Asmundson, 2006). Interventions derived from RFT and used in ACT approach religious values and practices. In the ACT model, one aim is for the client’s willingness “to clarify life values; and to behave in accord with chosen values through behavioral commitment strategies” (Hayes, 2002).

A significant commonality between ACT and other spiritual traditions (e.g., Buddhism) is the rationale that all humans experience inescapable suffering and the specific role of attachment, mindfulness, valued actions, and issues surrounding self (Andersson & Asmundson, 2006, and Hayes, 2002). Both ACT and Buddhism note the inherent problem of viewing and attaching to this unwavering “self” as something that can be managed with mindfulness practices (2002). For example, a belief that “I am depressed” or “I am a bad person” is a belief one attaches to, which perpetuates further anxiety or suffering. Mindfulness can elicit awareness and acceptance of this process of identification by allowing the person to step back from the internal experience (Sparks, 2015).

Much of psychotherapy is a movement out of a negative state and into a desired, often positive direction. In ACT, the goal is to feel emotions in the context of living a valuable life, while resisting avoidance tactics (Hayes, 2002). There is only a subtle behavioral difference between Buddhist mindfulness practices and ACT, in that the former accepts or actively sits with the thoughts, while the latter focuses on changing the thoughts that get in the way of progress (2002).

Zen Buddhism inspired aspects of DBT, along with behavioral science and dialectical philosophy. The concepts of being whole, interconnected, and amenable to change are central to the dialectical view of the world (Neacsiu & Linehan, 2014). Buddhist dialect uses matching concepts: embodiment, interdependence, or co-arising and impermanence (Einstein, 2007). Zen Buddhism and DBT both focus on the here and now with radical acceptance and letting go of ego. People who use DBT are committed to developing a stable lifestyle (e.g., not engaging in self-harm or suicide) with nonjudgmental awareness and acceptance to reality (Neacsiu & Linehan, 2014).

The fat of the pre-modern (500 B.C.) tradition of Buddhism has been trimmed, and the leaner version (i.e., mindfulness) has migrated from desolate monasteries into empirical research and pop-psychology vernacular. Questions arise: Are the new-age psychotherapy practices religious? When teaching and conducting mindfulness-based practices, is it possible to parcel out the roots, allegiance, and ideology of its origin?

The structure of the DBT model from the perspective of clinicians mirrors the subtle paternalism occupied within DBT practice. Therapists are required to be part of a consultation team and/or a group with an almost dogmatic commitment to a list of rules (Neacsiu & Linehan, 2014). They must use compassion, properly assess problems before giving feedback, exercise assertiveness, emotionally repair with the team, as well as make agreements (e.g., no absolute truth, accept change as natural, empathic interpretations, fallibility). The guidelines are very reasonable and necessary for therapeutic alliance, but the process has an ideological structure one also finds within religious institutions.

In terms of beliefs, a DBT therapist must have a “willingness to believe in the client’s ability to change” (Neacsiu & Linehan, 2014, p. 429) and to use “irreverent communication,” offer “cheerleading,” as well as prescribe “punishments,” such as “vacations from therapy” (p. 437). Is this a conducted activity, behavior, and/or ideology that is conscious and methodic?

Hayes (2002) described Buddhism as the inclusion of “traditions of faith, ritual, practice, and community that are designed to support mindfulness and wholesome actions, and short of becoming a religion, no system of psychotherapy will include all of these elements” (p.65). Perhaps DBT merely falls short in the category of faith.

DBT therapists also use traditional metaphors, parable, and myth with people. They will at times “play devil’s advocate” in a practice called “extending” (Neacsiu & Linehan, 2014). In Zen Buddhism, to reduce dominate meaning of events, “koans” or stories are often “presented as verbal puzzles” as a provocation for questioning principles of reality through meditation (Hayes, 2002, and Fischer, 2013). The dialectic approach activates “What is being left out here?” while Zen koans, similarly, unearth “what is there when the puzzle is no more” (2002, p. 64). Both DBT and Buddhism aim for the individual to let go of their patterns of reactivity to relieve suffering (or in Buddhism, “dukkha”) (Einstein, 2007).

Applicability to Therapy Techniques

When applied to psychotherapy techniques, the separation of mindfulness practices from the origin—Buddhism—initially resulted in a secularization (2007). The cultural taboo of speaking about religion need not apply to “mindfulness” if it is a culturally accepted, therapeutic tool. Neuroscientist and mindfulness proponent Richard Davidson dedicated a chapter in his book, The Emotional Life of the Brain, to this process. He writes about keeping his meditation practice a secret based on perceived stigma or misunderstanding by colleagues. He speaks topically to the idea of spirituality and Buddhism, but there is no explicit mention of an affiliation with Buddhism.

The increasing segregation or nonconformity of “mindfulness” from Buddhism has actually created an independent spiritual practice (i.e., within modernity) that is being measured scientifically. This is akin to the obstinate historical nature of atheism against—largely—monotheistic religions. Although seemingly isolating, the active disbelief in God created a scientific movement (e.g., led by Richard Dawkins, Sam Harris, Daniel Dennett). The degree of this conscious extension of nonconformity essentially created a religion according to this article’s conceptualization (i.e., methodic and behavioral group ideology).

Buddhism is actually counter to our modern, Western culture. “Mindfulness” is a lighter version with more individualistic aspects (e.g., self-improvement, stress reduction). Buddhism is a radical, pre-modern tradition born within a society that emphasizes the collective “we” versus “I”. For individuals to learn mindfulness apart from Buddhist tradition and precepts is as arbitrary as the isolation of genuflecting prayer (e.g., Christianity) or “auditing” (i.e., Scientology) to use as singular tools for eradicating suffering. The dialectical question for contemporary mindfulness practice becomes: what are we leaving out?

References:

  1. Andersson, G., & Asmundson, G. (2006). CBT and Religion. Editorial. Cognitive Behaviour Therapy (35): 1.
  2. Castillo, R. (1997). Culture & Mental Illness: A Client-Centered Approach. Pacific Grove, CA: Brooks/Cole Publishing Company.
  3. Davidson, R. J., & Begley, S. (2012). The Emotional Life of Your Brain: How Its Unique Patterns Affect the Way You Think, Feel, and Live—And How You Can Change Them. Hudson Street Press.
  4. Einstein, D. A. (2007). Innovations and Advances in Cognitive Behaviour Therapy. Huxter, M.J.: Chapter 4 Mindfulness as Therapy from a Buddhist Perspective. Australian Academic Press.
  5. Fischer, N. (2013). Training in Compassion: Zen Teachings on the Practice of Lojong. Shambhala Publications.
  6. Frankl, V. (1959). Man’s Search for Meaning.
  7. Germer, C.K. (2005). Mindfulness: What is it? What does it matter? In C.K. Germer, R.D. Siegel, & P.R. Fulton (Eds.), Mindfulness and Psychotherapy (pp. 3-27). New York: The Guilford Press.
  8. Hayes, S. C. (2002). Buddhism and Acceptance and Commitment Therapy. Cognitive and Behavioral Practice: 9, 58-66.
  9. Mohr, S. (2011). Integration of Spirituality and Religion in the Care of Patients with Severe Mental Disorders. Religions (2): 549-565.
  10. Neacsiu, A. D., & Linehan, M. M. (2014). Dialectical Behavior Therapy for Borderline Personality Disorder. In: D.H. Barlow (ed.) Clinical Handbook of Psychological Disorders. Fifth Edition. New York: The Guildford Press 394-461.
  11. Sparks, F. “Using Mindfulness in Your Practice: Wisdom and Compassion in Counseling and Coaching.” University of Wisconsin Continuing Studies Workshop. March 10-11, 2015. Madison, Wisconsin.

Woman in therapy session with male therapistMore than a quarter of Americans experience mental health issues each year, and the World Health Organization reports that depression is the leading cause of disability worldwide. However, many Americans think mental health care is both expensive and difficult to access, according to a study jointly sponsored by the National Action Alliance for Suicide Prevention, the Anxiety and Depression Association of America, and the American Foundation for Suicide Prevention.

In a survey of 2,000 adults, most (almost 90%) said they equally valued physical and mental health. One third reported that mental health care is hard to access, and 40% said high costs are a barrier to treatment. Forty-seven percent thought they had experienced a mental health issue, but only 38% of them had received treatment.

[fat_widget_right]Among those who sought treatment, therapy was the most popular option, with 82% pursuing psychotherapy and 78% taking medication. Eighty-six percent said that they knew mental health conditions such as depression increase the risk for suicide, but only 47% knew that anxiety-related conditions could also increase one’s suicide risk.

Though federal laws mandate equal coverage for mental and physical health, a number of recent reports suggest that many insurers continue to deny mental health claims.

64% of Psychology Experiments Fail Replication Test

In May, GoodTherapy.org reported on research suggesting that the majority of psychology studies could not be reproduced by subsequent researchers. Reproducibility is a hallmark of sound science. When a study’s results cannot be recreated, this suggests that the study could have been flawed, biased, or a fluke. Now, the results of that research have been published in Science, sparking debates about a so-called crisis in psychology. The research argues that the results of only a quarter of social psychology experiments and half of cognitive psychology experiments could subsequently be reproduced.

Living Small: The Psychology of Tiny Houses

Tiny houses are trending all over social media. For young people facing an expensive housing market, more economically sized homes can be enticing. These houses encourage people to reduce their carbon footprint by living simply, offer greater mobility because they can easily be moved by a trailer, and are much more affordable than standard-size homes. Moving into a tiny home may require significant downsizing of clothing, furniture, and belongings, but the advantages may include increased control over one’s housing experience, a private alternative to keeping costs down, and the ability to personalize design to fit one’s mood.

A female sips on an alcoholic beverage outsideHealth Buzz: Alcohol Education Should Begin at Age 9

Parents often delay talking to their kids about alcohol until the adolescent years, but a new survey published in the American Academy of Pediatrics suggests that these conversations should begin much earlier. The survey found that two thirds of teens had consumed alcohol by their high school graduation and that a quarter have had more than just a few sips before eighth grade. Researchers also found that children and teens drink more heavily than adults, raising concerns about alcohol poisoning and addiction. To give kids accurate and relevant information, the report recommends parents begin the alcohol conversation by the time their children are 9 years old.

Religion Rarely Part of ICU Conversation

Though three quarters of people charged with making health care decisions in an intensive care unit report that religion and spirituality are “fairly” or “very” important in their lives, less than 20% of family health care meetings involve discussion of religion or spirituality with doctors and other caregivers. Particularly when discussing end-of-life decisions, religion can be important, but it is usually the caregiver, not the doctor, who broaches the subject.

Japan’s Worst Day for Teen Suicides

September is National Suicide Prevention Month. For many Japanese parents, it may also be a time of increased concern about suicide among their teens. In Japan, more school students commit suicide on September 1 each year than on any other day. Though experts have posited various explanations—such as worries regarding bullying at school after a summer break free of emotional and physical attacks from peers—suicide remains common. Japan has one of the world’s highest suicide rates, and suicide is the leading cause of death among people aged 15 to 39. Figures from the Japanese government show that more than 18,000 adolescents under the age of 18 committed suicide between 1972 and 2013.

Oliver Sacks, Renowned Neurologist Who Wrote About His Cancer, Dies at 82

Famed author and neurologist Oliver Sacks died of cancer at his home on Sunday, August 30. Sacks wrote about unusual neurological conditions, often naming books after symptoms he saw in his clinical practice, such as The Man Who Mistook His Wife for a Hat. He was the inspiration for the doctor played by Robin Williams in the 1990 movie Awakenings, which is based on Sacks’ 1973 book of the same name.

Lack of Sleep Puts You at Higher Risk for Colds, First Experimental Study Finds

A man sits in bed after a sleepless nightAccording to a study of 164 healthy people, inadequate sleep could increase the risk of developing a cold. Scientists monitored participants’ sleep patterns for a week, then quarantined them in a hotel for five days and exposed them to a cold virus. Researchers also checked the participants’ blood for an antibody that fights the common cold, then removed participants who had the antibody to make sure those participants would not bias the infection rates of the group.

At the end of the quarantine period, 45.2% of those who slept less than five hours a night exhibited at least one sign of illness—revolving around mucus production—and one other immune response. Of those who slept five to six hours, the cold rate was 30%, compared to 22.7% for those who slept six to seven hours. The rate was only 17.2% for those who got more than seven hours of sleep. At the end of the study, researchers determined that people who slept less than five hours per night were 4.5 times more likely to get sick than those who slept seven hours or more.

Important Notice

GoodTherapy is not intended to be a substitute for professional advice, diagnosis, medical treatment, or therapy. Always seek the advice of your physician or qualified mental health provider with any questions you may have regarding any mental health symptom or medical condition. Never disregard professional psychological or medical advice nor delay in seeking professional advice or treatment because of something you have read on GoodTherapy.