Reflection on the Concept of Therapeutic Presence

Reflection on the Concept of Therapeutic Presence Tony Fowler â€Å"I am inclined to think that in my writing I have stressed too much on the three basic conditions (congruence, unconditional positive regard and emphatic understanding). Perhaps it is something around the edges of those conditions that is really the most important element of therapy – when myself is very clearly obviously present’ (Rogers cited in Baldwin, 2013a p.28) It has been implied through quantum physics, that on a molecular level, everyone exists within a virtual sea of energy (Gribben, 1984; Pert, 1997), and that each individual contributes to that energy field, by both affecting and being affected by everything and everyone around them, simply by being present. In an interview with Michele Baldwin towards the end of his life, Carl Rogers stated that he had become more aware of his use of ‘self’ within the therapeutic environment and that when he was intensely focused on his client, his presence alone instigated the healing process (Baldwin, 2013a). It is widely accepted that Carl Rogers is considered to be one of the most influential cofounders of the humanistic psychotherapy movement with the development of his person centred approach to counselling clients, and I feel that this was a very bold and courageous statement to have made at this point in his career. When this statement is viewed in relation to his much publicised earlier work, where he wrote about the importance of the six therapeutic conditions, I feel that this statement, like many others humanistic practitioners, appeared to be a change of direction and philosophy for him. In his early career Rogers put particular emphasis on the three primary core conditions, congruence, unconditional positive regard and empathic understanding stating that these were all that was required for a successful therapeutic outcome (Rogers, 1957), Presence has been considered to be a quality that arises when the therapist is present to what is happening in the right here and now. For myself, I am inclined to agree with the views of Martin Buber, from whom much of the Gestalt philosophy of therapy has stemmed from his ‘I-thou’ relationship, that presence is more than just being in the present (Greenberg and Geller, 2001). I am inclined to believe that this it was Rogers was referring to when he spoke of his simply ‘being present’ as the means to facilitating a healing outcome. Is it then that presence is more than the necessary conditions required for a successful therapeutic outcome to take place or that as Rogers suggested, something more around the edges of these conditions that is the primary element within the counselling relationship (Baldwin, 2013a)? Geller and Greenberg (2012 p.7) define therapeutic presence as â€Å"the state of having one’s whole self in the moment on a multiplicity of levels, physically, emotionally, cognitively and spiritually†. This statement shows much duplicity to the original ideas of another proponent of the importance of the relationship between client and therapist, Sandor Ferenczi. He advocated that therapists should possess both an interpersonal and emotional attitude of tenderness, an emotional ambiance where personal caring can create a healing environment decades before Rogers first introduced us to his person centred approach (Hoffman, 2003). It has been argued that in order for the effects of presence to be fully beneficial, preconceptions, judgements and even beliefs cannot co-exist within the present moment. Buber claims that the healing relationship between client and therapist is naturally unequal and one sided, as the client is always looking to the therapist for guidance (Baldwin, 2013b). Whilst I think this argument is true, I also believe that therapeutic presence is made up of both the unspoken and unseen connection between therapist and client that can occur within a therapeutic intervention. It involves the embracement of all core conditions, being empathetic, congruent and having unconditional positive regard for your client. It is about creating a connection with our clients, whilst maintaining one’s own boundaries and not taking on the client’s sense of frustration, anxiety, pain, or grief. Rogers maintained that how a client sees him, whether as a professional therapist, father figure or friend, it mattered not. What was important was to hear, accept and recognise the feelings that the client was experiencing (Baldwin, 2013a). Once again I am in agreement with these views, and feel that when we sense, feel and listen to our clients, as well as to ourselves, we will eventually become more in tune with what is arising between ourselves and the client, allowing for a greater potential for healing to take place. However, this change in Rogers’s beliefs appeared to be almost a reversal of where he had always stood, having had such a profoundly different viewpoint to that of the more traditional psychoanalysts of his time, in regards to the issue of transference. In fact it is true to say that throughout his professional career he denounced the psychoanalytical notion of transference and counter transference as sophisticated devices with the potential to inhibit any real exploration of feelings between therapist and the client (Thorne, 2012) and that there was no reason to make a big deal of it (Baldwin, 2013a). As a result, I do agree with some critics of Roger’s new position, especially in light of his new stance on the effects of presence. Rogers stated that when a certain level of presence is reached, an intense intimacy is achieved between the client and himself and this results in a flow of energy between himself and the client. These claims have been considered by many critics as Rogers describing an almost a spiritual effect, which I am in total agreement with and inclined to consider this as both arrogant and mystical in nature. I am once again drawn to the similarities between Rogers and that of the earlier work of Sandor Ferenczi. Ferenczi, who despite being labelled a psychoanalyst and someone who was once a close personal friend to Freud himself, became disenchanted with Freud’s perspective on the role of clients within the therapeutic session. As a result he went on to develop his own therapeutic approach on the importance of developing the relationship between client and therapist. It is this concept that influenced other significant cofounders of the humanistic psychological movement that followed, such as Abraham Maslow, Rollo May and James Bugental, and in turn Rogers himself with the development of his own Person Centred Approach (Hoffman, 2003). Throughout humanistic approaches such as within existential therapy, presence is seen as a fundamental principle of the therapeutic process, considered by many to be central at effecting change (May, 1958; Bugental, 1987; Yalom, 2002). Within existentialism, it is believed that presence plays a pivotal role in the development of both a safe environment and an intimate therapeutic relationship. Bugental and Yalom, believed the conception of being present with your client included but went beyond the experiencing of a deep connection with the self and the other. They claimed that each person is not only related to self, to other and to the physical world, but also to each person’s past and present in the here-and-now. (Bugental, 1999; Yalom, 1980, 2002) I find this viewpoint again almost spiritual in nature, yet subtly different to the implied spiritualistic nature of Rogers claims. I can almost sense an empiricalistic scientific desire to justify what presence actually is and how it can be achieved by the existentialists. Given Rogers theological beginnings before embarking on a more empirically based career path, I can almost understand his later life reflections on what presence was to him. However, I have to agree with other critics that his implied spiritualistic view and comments of energies that flow between therapist and client that may come from a higher transcendent place, as opinions of a more personal nature and not those that should be taken seriously by the more empirically minded practitioners of today (Thorne, 2012). In a qualitative study by Mick Cooper (2005), the relational depth, which was defined as a profound feeling of contact and engagement with another, was investigated through a series of interviews with person centred therapists. The results of his research found that relational depth can be conceptualised as a form of ‘co-presence’ or a co-experiencing of the person-centred ‘core conditions’. Is this empirical confirmation of Roger’s statement? He himself stated that he believed that a healing outcome resulted not from an emphasised use of the core conditions, but it was possibly something more encompassing, an amalgamation of all the core elements. As an acknowledgement of what presence is and what its effects are, I find compelling evidence within this study. Those therapists who participated in the study, Cooper (2005) interviewed, stated that they had experienced heightened feelings of empathy, acceptance and receptivity towards their clients along with a greater level of awareness, aliveness and satisfaction. He also claimed that when the therapists were having these feelings they also experienced their clients as being highly transparent, being able to articulate core concerns and being able to reciprocate the therapist’s acknowledgement of them. What makes these results so compelling is that they also support the findings and experiences that were described in Geller and Greenberg’s (2002) research on presence. Although it is debatable as to which therapeutic orientation the notion of presence belongs, there can be no doubt that the humanistic tradition has emphasised presence as crucial to therapeutic change. However, cultivating presence is an ongoing practice. It is seen by some as a factor of therapy more important than the acquisition of academic knowledge or the mastery of particular skills set. Yet I believe that through continued use of the core conditions as laid down by Rogers’s person centred approach, we as practitioners have the methods at hand, to invite more presence into the therapy room and therefore become more helpful to our clients. In conclusion I truly believe that having presence is attuning to what is. If one can achieve this then a resonance will occur between us and our clients, which will ultimately lead to the manifestation of trust within the therapeutic relationship. What will we get out of this sense of presence? Will we experience openness to what is? Or acquire the ability to listen to our clients more deeply? Maybe; and maybe as Sandor Ferenczi first suggested, there will naturally arises a greater emotional connection between ourselves and the client with an emphasis on empathetic presence within the therapeutic milieu. Reference List Baldwin, D. C., 2013b. Some philisophical and psychological contributions to the use of self in therapy. In: M. Baldwin, ed. The use of self in therapy. 3rd ed. New York: Routledge, pp. 64-80. Baldwin, M., 2013a. Interview with Carl Rogers on the use of self therapy. In: M. Baldwin, ed. The use of self in therapy. 3rd ed. New York: Routledge, pp. 28-35. Bugental, J. F. T., 1987. The art of the psychotherapist. New York: Norton. Bugental, J. F. T., 1999. Psychotherapy isnt what you think. Phoenix, AZ: Zeig, Tucker Theisen. Cooper, M., 2005. Therapists experiences of relational depth: A qualitative interview. Counselling and Psychotherpay Research, 5(2), pp. 87-95. Geller, S. M. and Greenberg, L. S., 2002. Therapeutic presence: Therapists experience of presence in the psychotherapy encounter. Person-Centered and Experiential Psychotherapies, 1(12), pp. 71-86. Geller, S. M. and Greenberg, L. S., 2012. Therapeutic presence; a mindful approach to effective therapy. Washington DC: American Pysgological Association. Greenberg, L. S. and Geller, S. M., 2001. Congruence and therapeutic presence. In: G. Wyatt, ed. Rogers therapeutic conditions: Evolution, theory and practice Congruence. Ross on Wye: PCCS Books, pp. 131-148. Gribben, J., 1984. In search of schrodingers cat: Quantum physics and reality. New York: Bantam Books Inc. Hoffman, D., 2003. Sandor Ferenczi and the origins of humanistic psychology. Journal of Humanistic Psychology, Volume 43, pp. 59-86. May, R., 1958. Contributions of existential therapy. In: R. May, E. Angel H. Ellenberger, eds. Existance: A new dimension in psychiatry and psychology. New York: Basic Books, pp. 37-91. Pert, C., 1997. Molecules of emotion: Why you feel the way you feel. New York: Simon and Schuster Inc. Rogers, C. R., 1957. The necessary and sufficient condiitons of therapeutic personality change. Journal of Counsulting Psychology, Volume 21, pp. 95-103. Thorne, B., 2012. Counselling and spiritual accompaniment: Bridging faith and Person Centred Therapy. 1st ed. Chichester: John Wiley Sons Ltd. Yalom, I., 1980. Existential Therapy. New York: Basic Books. Yalom, I., 2002. The gift of therapy. New York: Harper Collins.

Epic of Beowulf Essay - Beowulf as Anglo-Saxon Hero :: Epic Beowulf herobeo

Beowulf - An Anglo-Saxon Hero A hero is a person of distinguished courage who has outstanding qualities and abilities, who is admired for these having these aspects of their character and also admired for brave and noble acts. An Anglo-Saxon hero is a person who has good leadership qualities, is able and willing to provide people with a sense of security, and is willing to go into danger despite possible harm to themselves. These Anglo-Saxon heroes usually were kings or thanes because they distinguished themselves above others by doing a good for the greater of everyone. This person has to be willing to put their own lives on the line for the benefit of others. There are several heroic characteristics, all of which Beowulf possesses. First of these characteristics is honor. Honor is showing a sense of integrity in one’s actions. When Beowulf went to the land of the Danes to kill Grendel, he did it not because he wanted money, but because he wanted to help out the Geats. Beowulf felt as if it was the right thing to do since he had been successful in past deeds which he proudly says in lines 321-322, where he says â€Å"They had in remembrance my courage and might. Many had seen me come safe from the conflict,†. Beowulf expected no reward for his action, but rather just being able to â€Å"put another notch in his belt.† Another heroic characteristic, which Beowulf possesses, is bravery. Bravery is being able to go against the odds and possibly risk your life in the process. An example of Beowulf showing bravery is when he goes to slay the dragon even though all his men abandon him. He realizes that the dragon is more powerful than he is, but he will still not back down. In line 1493, he says â€Å"Not one foot’s space will I flee from the monster,† thus showing his true bravery by not giving up to the more powerful foe. One more heroic characteristic of Beowulf is his strong sense of duty. This means that he is always devoted to his people, his king, and their security. An example of this is again when he goes to slay the dragon. He has no help, he realizes that the dragon is more powerful, and most importantly, he realizes that he will probably not be returning victorious from this battle.

Best Friend Comparison

Many people have two best friends that are similar and different in many ways. These similarities are usually in age, attitude, and interests; on the other hand, some of the differences between these two friends can include height, beliefs, goals, ethnicities, cultures, and much more. Some people may not find any similarities or differences in their best friends, and others may find many similarities and differences in their friends.However, I find three distinct similarities and three differences within these similarities between my two best friends Daniella and Ashley, which allows me to see that despite these similarities and differences, they are still my best friends. Both Daniella and Ashley have boyfriends, but both boys are treated differently. Daniella and Ashley both live with their mom, but one house is cleaner then the other. Finally, Daniella and Ashley are both very smart, but one applies this smartness more then the other.My two best friends, Daniella and Ashley have b oyfriend. They both have been in their relationships for about 3 years, and they both met their boyfriends in freshman year of high school. Despite the similarity of both having boyfriends for the same amount of time, they treat their boyfriends differently. Daniella treats every moment with her boyfriend as if it were their last moment together. For example, every weekend, she picks her boyfriend up for a date. On the other hand, Ashley takes her boyfriend for granted.For instance, every other weekend, Ashley's boyfriend will pay for dinner and they never go on any dates. Both of my friends have boy friends, but Daniella treats her boyfriend with more respect than Ashley. In addition, Daniella and Ashley live with both their mom in a house. Daniella and Ashley both live in the same neighborhood as me. However, Daniella keeps her house immaculate. Her house is always clean and everything is in order. For example, her carpets always look brand new. Her bathroom is spotless, and her k itchen has everything organized, with the dishes always put away.Ashley's house looks like a tornado ran through it. Ashley's house is always a disaster. For instance, Ashley always has clothes all over the place and shoes everywhere. Her bathroom is completely disgusting. Her kitchen has filthy dishes all over the place and food on the floor. Her place also smells, unlike Daniella's house. Both of my friends live with both their mom in a house, but Daniella clearly knows how to maintain her home, while Ashley either does not care or does not know how to keep a clean home.Finally, both of my best friends, Daniella and Ashley, are extremely smart. Both of them speak very well and read lots of books daily. Daniella and Ashley usually get through the same book in the same amount of time, which is a 200-300 page book every four to five days. Both of my friends know how to discuss the text and analyze it. However, Daniella applies this talent to her schooling and future goal of becoming an Athletic Director, while Ashley does not apply herself at all. Daniella goes to all her classes and passes them with straight A's and B's.On the other hand, Ashley still, after many years, goes to school, but usually has to repeat her courses because she does not go to class regularly, and she is lazy to do the work. If Ashley did apply himself, I believe she would be the same to Daniella and also doing well in school. Either way, both are smart, but one applies herself, while the other does not. In conclusion, my two best friends Daniella and Ashley share many similarities, but within these similarities, they are both different.Both Daniella and Ashley have boyfriends, live with their mom in a house, and they both are very smart. However, Daniella treats her boyfriend with respect and takes him on dates every weekend, while Ashley never checks in with her boyfriend or buys him gifts or go on dates. Daniella's house is very clean and has everything in order. Her dishes are always clean, and her carpets are spotless, while Ashley's house is disgusting. Her bathroom is filthy, and her dishes are always dirty.Ashley also always has clothes all over her floor as well as shoes throwed everywhere. Finally, Daniella and Ashley are very smart and read a lot, but Daniella applies her smartness to school and future, while Ashley fails to discipline herself to move on with school. Either way, my two best friends may have similarities that differ in many and various ways, but one similarity that has no differences is that they are my best friends, and I care about them equally.

Promotional Mix Marketing And Sales Promotion - 2342 Words

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