Christian Living

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The Essence of Psychotherapy





I think it necessary to preface this commentary with notice that it is, by necessity, from a Judean- Christian perspective. Having said that, I should also serve notice that the ground which is covered is consistent with essential theological principles of all the world’s major religions and philosophies. Lastly, its application is to the entire realm of psychotherapy regardless of theology or lack thereof.



The essence of psychotherapy is relationship. The consumer has a relationship with self, with others with the therapist and, of critical importance, with the creator. Few would argue with the first three but the fourth may raise some eyebrows. Key here is the recognition of psychotherapy as a function and a reflection of relationship. No man is an island and the most reliable indication of mental health has traditionally been the nature of one’s relationships. From lengthy psychoanalysis to once a week support groups, success is measured in terms of relationships; how we get along in society and with ourselves. While it may be a common success measurement, it is certainly not the only, not the best and, in my opinion, not an adequate one. This is because it fails to account for the very reason we are relational beings to begin with!



Just about every self-help and support group imaginable focuses on some dimension of spirituality as a key to its success. One of the first things told to someone new to a Twelve Step program is that it is a spiritual program. More poignant is the testimony of people like Elli Weisel, who identified undaunted hope as the most striking characteristic of those who would survive. Weisel went on to attribute this irrepressible hope in the face of suffering and death to faith in God and, thus, in ultimate justice. He observed that those who had no faith or gave up on their faith, gave up hope and soon gave up living despite being in better initial health than many of the survivors who prevailed by strength of spirit despite poorer initial health.



While I certainly recognize that the Holocaust may not be the best example for every day life application, given our survival is usually not at stake on a daily – if ever - basis, I assert that such testimony lends great credence to the notion that spiritual health precedes emotional, psychological and quite often physical health. Clinical studies abound with demonstrations of a positive correlation between overall heath (Physical, psychological and emotional) and “religious” involvement. One University of Indiana study found that believers were 50% less likely to undergo treatment for psychological distress such as phobia, anxiety, depression, psychosomatic disorders and suicide ideations. Other studies reveal increases in positive correlation in proportion to greater levels of involvement in a religious discipline.



But the point I wish to drive home involves much more than attesting to the power of positive thinking. You see, positive thinking does not have to be based on absolute truth in that simply believing something to be true can release psychic adrenalin that often can lead to greater self confidence, improved performance and enhanced sense of well being. Nevertheless, believing an onrushing freight train will not harm you while standing on the tracks does not prevent you from becoming unrecognizable blobs of protoplasm. Conversely if one’s well being is contingent on a belief on an absolute truth, it is guaranteed. Put simply, should not the consequences of God actually existing, given its enormous implications, be of primary consideration in psychotherapy? Let us examine.



Any study of the world’s major religions and most philosophies reveals the prevalence of a critical concept; the belief in a benevolent force responsible for the existence of the universe and everything and everyone in it. Moreover, that this force is accessible to human beings. For a Buddhist, it is a God of compassion, for a Muslim, a god of order and justice, for a Hindu, a god of all Gods, for a Jew, an almighty God who has chosen them to be His people, for a Christian, a God of Love who was willing to sacrifice His Son so that all men could be with Him for eternity. Please note that I in no way wish to minimize theological differences or doctrinal tenets of any religion or belief system, but rather focus on their common ground without implying that they are “all the same”.



To summarize in the most basic fashion; “what if there is a God and He is indeed on my side” has such monumental implications that it is a question that a therapist may be obligated to have a client ask as an initiation to and a point of connection for the therapeutic relationship. Faith or even its mere possibility provides a context for both content and process in the psychotherapeutic dynamic. Indeed, it may serve as the only glimmer of light at the end of a long, dark tunnel. I am now comfortable in asserting that not considering this initial contextualization is such a gross mismanagement of resources available to the therapist that it boarders on clinical malpractice.



I would like to conclude with the recommendation that all psychotherapists, be they apostles or atheists, take the contextual approach to their work and hold that it is defined by relationship, that scripture (and other spiritual world views) speak of a supreme force that is in relationship with itself – the abstraction of a triune God for example – that we are created in the image of God – "Let us make man in our image, in our likeness” (Gen. 1:26) – and that we are thus, beings in relationship with God and with each other by virtue of our divine birthright. Furthermore, that this relationship is fractured by the sins of man, the consequences of which compose the symptoms mental health consumers present us with in therapy. The consumers` awareness of their fractured state actually can distinguish them as enlightened beings in need of a spiritual guide as opposed to those who continue to merely curse the darkness. This therapeutic role is obviated by the fact that true healing comes from within, that it is our relationship with God and then with ourselves and then with others that must occur before the healing is complete. Carl Sandburg provides us with an excellent analogy of the process: “Life is like an onion, you peal it off in layers and now and then you cry”.



Only after the therapist examines the nature of his or her relatedness in such fashion can the role of spiritual guide be appreciated, accepted and performed effectively. Henri Nouwan tells us that the only journey in life worth taking is the journey home. Consumers come in search of the road home. Often they are bitten and mauled by the hound of heaven as well as horror from hell. Spirit guide-therapists are called to light the path and reassure travelers that the Farther is waiting with open arms by the roadside in front of the gateway to home.



Bob Drury

12/10/03

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