Update

My, it's been a while since I posted here.

Since the date of the last blog post, I did another follow-up course lasting a year, to complete the Introductory Course in Counselling and Counselling Skills and gained the necessary certificate to go on to a Masters. I felt quite tempted by this possibility but realised that though fascinating and indeed life-changing, I simply don't have the time, money or space in my life for the commitment of a Masters degree. Maybe in ten years' time!

Nonetheless, it has been a life-changing process in that I engaged in reflection and reevaluation (never a bad thing and something I've resisted for the right and wrong reasons). I have come to realise that actually, writing and caring for my son (a young disabled adult) are my vocations: I'm not convinced I have the intellectual head space to devote to something as all-encompassing as a career in counselling. However, as both writing and caring are by their very nature, solitary pursuits, I do need something that gets me out of the house and into the wider community and pays me some money. To that end, I now have a job as support assistant in a local school, assisting a child with behavioural issues. I can't wait!

June 5th 2009: Perspective

We divided into two groups to work on the idea of working in a voluntary setting where we would use our counselling skills, in order to garner opinions of the usefulness of such a service with a view to developing it.

Group A worked on how to obtain the info.
- Questionnaires of current users. before and after counselling to check improvement or alleviation of symptoms.
- Large sample group to properly represent diversity of population
- Random phone calls.
- Mail drops
- Phone calls at random

The need for a balanced approach was important to ensure opportunity for potential client base.

Group B then looked at what a client might need to know about the counselling service.
- How does it work?
- Confidentiality.
- Comfortable setting.
- (To existing clients) what would you change?
- How did you find a specific helper?
- Appropriateness of helper.

There are a number of organisations interested in the quantitative and qualitative outcomes of such information gathering: NHS, GOVERNMENT, POLICE, MEDIA, FUNDERS, BACP.

The NHS for example, is interested in forms of help that change behaviour. But of course, different therapies help in different ways.

CBT can effect change in the short-term to alleviate symptoms.

Psychodynamic counselling aims to promote change by the use of insight and understanding.

Person-centred counselling is about effecting change through growth.

There is a need for evidence-based practice to determine the most effective treatments and to improve well-being. Also to establish fairness in terms of provision.

There is a tension between QUALITATIVE and QUANTITATIVE research.

That is to say, the QUALITATIVE EXPERIENCE of being counselled can only be useful when comparing broadly similar experiences of mental health issues. Thus, a specific group only may be targeted, which may give evidence that is limited in use.

Whereas, the QUANTITATIVE approach may be more wide-ranging, randomised and constrained within very specific time-frames: before, after and in six month's time.

If the gathering of such evidence becomes part of the routine habit of practitioners then awareness of changing trends can inform one's practice as a counsellor.

We then moved on to skills practice. Namely paraphrasing and clarifying. That is to say that the client speaks and the counsellor paraphrases (repeats back to client what the client has just said but in a different way) and clarifies (clears up a particular point for the edification of client and counsellor).

SCENARIO: Client to speak about their personal development goals or experience of homework on the course. M, L, V and I took it in turns to do this. I had no problem expressing myself on the goal-setting and discovered to my embarrassment that L and M were both intimidated by me because I always knew what I wanted to say whereas I always feel I am struggling toward meaning. This is very interesting if not a little disconcerting, certainly puzzling. Intimidating others is not part of a counsellor's remit, I think. M spoke of updating his technical skills. L spoke about the struggle to return to essay writing after many years away. V acted as counsellor to L. Funnily enough L kept looking to M and I but was not aware that she was doing so. I found this activity difficult to achieve, clearly it requires practice.

I have decided to keep a separate journal for my eyes only in order to more reflective. Not that it hasn't been a useful thing to keep this blog but I think a deeper quality of reflection is only possible at a very private level.

Essay meltdown.

Forgot to say in the last entry how completely disorganised I got while J was away and I went to visit with my mum. Consequently I was well behind with preparation and reading for the essay. Had a minor meltdown tizzy and tried to wangle an extension. This would not have been a good thing as every essay is marked down upon late delivery so I bit the bullet, wrote the damn thing and submitted it electronically before midnight on the 22nd. Glad that I did, obviously a howling deadline is what I need. A cool 68%, I thank you and some good critique as to how I could improve. I have posted it for the moderately interested but to summarise, I think humanistic counselling is the one for me. (There, saved you the bother of reading it...)

Discuss a model of counselling covered in the course. Discuss why that model appeals to you.


I shall discuss the humanistic model of counselling as established by Carl Rogers. I shall also discuss the reasons for its appeal to me in terms of my own future counselling practice and compare it to the psychodynamic approach used by a therapist to me when I undertook a course of therapy in 2005. I hope to draw on my own observations with reference to my learning journal as well as insights gained from class discussion with fellow students, as it seems to me that self-awareness is key to any model of counselling that appeals to me. I shall also explore and discuss the six core conditions of humanistic or person-centred counseling to discover what resonates within me as a person.
The following hypothesis by Carl Rogers (1989, p. xiv) is key to the understanding of humanistic counselling, in my view:

‘All individuals have within themselves the ability to guide their own lives in a manner that is both personally satisfying and socially constructive. In a particular type of helping relationship, we free the individuals to find their inner wisdom and confidence, and they will make increasingly healthier and more constructive choices’

I find the optimism and humanism in this hypothesis very cheering. Not only is it not about ‘curing’ unhappiness, as though unhappiness, depression and breakdown were exclusively medical in context and treatment, but it is also about trusting human beings to make choices for themselves, to look within the self in a considered and exploratory fashion and to take the first steps towards beneficial inner change.
The six conditions necessary for client/person-centered or humanistic counselling were established by Carl Rogers in 1956. He believed these conditions were essential for therapeutic change. The helper makes psychological contact with the client, the client is vulnerable or anxious, the helper is congruent or genuine, the helper experiences non-judgemental warmth and acceptance towards the client, the helper experiences empathy and finally, the client receives the empathy, unconditional positive regard and congruence of the helper. Crucially, Rogers proposed these core conditions as central to the helper’s personality. That is to say they are not ‘skills’ or ‘techniques’ but are attitudes or principles at the very core of the helper’s being.
When the helper first makes psychological contact with the client, it is not in the role of ‘expert’ but more as an equal, a fellow ‘being’. This appeals to me precisely because it seems a less prescriptive approach than the psychodynamic model. The helper does not present themselves as some kind of expert. The client may well enter into the relationship knowing nothing of the different models of counselling beyond the usual Freudian-inspired clichés in common currency (I know I certainly did!) They may be expect to be ‘analysed’ and to be told what to do but within the humanistic model it is the beginning of a journey, which will enable the client to understand and resolve within themselves the issues that trouble them. At this initial contact, it would be natural to assume that the client does indeed feel vulnerable and anxious. Why else would they be there? If a client felt they were there at the suggestion or persuasion of a third party, this core condition could not be met. An individual must be motivated by their own feelings, not that of others. A gateway into the client’s feelings can be created by the helper’s congruence and warmth, instilling an atmosphere of trust and confidence in the helper.
I like the fact that this form of counselling is a two way street, in that there is a process taking place within the helper: that of non-judgemental warmth and acceptance leading perhaps to other states of being. Rogers (1989, p137) writes movingly of this:

‘When I am at my best, as a group facilitator or a therapist, I discover another characteristic. I find that when I am closest to my inner, intuitive self, when I am somehow in touch with the unknown in me, when perhaps I am in a slightly altered state of consciousness in the relationship, then whatever I do seems to be full of healing’

I think it is part of the reward of counselling that the helper may also gain self-awareness and knowledge through the counselling relationship that co-exists with the resolution of the issues that the client brings. There seems to be a humility in this that refutes the prescriptive or interpretative approach to helping. I also like the framework of the final core condition. If the client is successfully receiving the unconditional positive regard and the warmth then the journey can begin! Above all, these conditions contain the client in a relationship in which the client’s safety as a vulnerable and anxious individual can be established from the outset. It is as though the feelings of unconditional acceptance and warmth are possible within these specified frameworks and the transcendent insight can be achieved, thus freeing up the client’s way of seeing themselves. Rogers (1989, p.137) wrote, ‘our relationship transcends itself and becomes a part of something larger. Profound growth and healing and energy are present’. This is very compelling! Rogers does not mention God in the traditional or accepted sense yet there lies in his theorising and experiences a deeply spiritual aspect that is very powerful and appealing to my secular spirit.
This is another way in which my own humanism seems to tie in with a humanistic approach to counselling. That is to say a humanistic approach may transcend difference in religious or spiritual terms, it might create a bridge of understanding over the gulf of difference, mindful of the difference over which it reaches in the client -helper relationship, as it were. A colleague on the course had a very interesting insight into this. We were speaking of the deep empathic bond between helper and client, which must be present as a core condition. We discussed the possible danger of this in that the helper might somehow become lost in the experience of empathy with their client, so powerfully do they see their own feelings and experiences mirrored in those of the client. We pondered how much the client might expect a certain ‘professional’ distance from the helper to aid clarity and enquiry. We concluded that the process of self-reflection so vital in any counselling process would contribute to self-awareness and therefore guard against potentially unhelpful attitudinal shifts in which the helper could become less congruent or genuine.
With regard to unconditional positive regard and non-judgemental attitudes, I have wondered in my own learning journal how one might counsel someone like Josef Fritzl. I concluded that it was possible within a well-delineated framework. That is to say, he is already imprisoned, he has admitted to the crimes of which he stood accused. Another part of the framework perhaps is that he must now find a way of being during his last years, which helps to resolve the issues he carries within himself. Is it possible therefore for his helper to transcend the widespread public opprobrium of his crimes in order to facilitate therapeutic change untainted by a judgemental attitude? There is something in the very real challenge of that task that I find appealing though I feel that the degree of experience on the part of the helper would have to be extensive. Rogers (1989, p.138) proposed that:

‘When the person-centred way of being is lived in psychotherapy, it leads to a process of self-exploration and self-discovery in the client and eventually to constructive changes in personality and behavior. As the therapist lives these conditions in the relationship, he or she becomes a companion to the client in this journey toward the core of self.’

I like the fact that as a helper, one ‘lives’ the conditions of humanistic counseling. They are not skills or a kind of professional ‘act’. It is also implicit in the above quotation that the client’s journey may also be reflected in the helper’s own progress toward a better way of being that is very heartening and liberating.
In 2005, following marital difficulties I approached the Tavistock Centre to engage in a course of psychotherapy. Whilst extremely helpful to me at the time (I had no knowledge of other forms of therapy or counseling), I find, looking back, that my therapist was perhaps a little prescriptive in her interpretation of my situation. For example, she said during one session that I must have felt it was very unfair that my son had been left disabled following a serious childhood illness. I reacted with puzzlement to this. ‘Bad things happen to people all the time’, I replied, ‘as a family we are by no means unique’. She persisted in her analysis by trying to get me to dwell on this unfairness but it was a point of resistance between us, which to this day, I still ponder. I am still relatively new to my understanding of the humanistic counselling model but if I was myself counselling another parent in similar circumstances, I can imagine myself asking the parent if they felt it was unfair that their child had been so affected. I can remember thinking along similar lines when we watched a counselling video in which the helper kept telling her client how she ‘must’ feet. I can remember the same feelings of puzzlement returning to me (not to say annoyance!) I felt then (and I still do) that a form of questioning, paraphrasing and clarification are more appropriate to the process. Having learnt more about psychotherapy, I now feel that my therapist was perhaps projecting her own feelings about what it would be like to have a child with disabilities onto me. It would be difficult to say for sure however because although she knew lots about me, I knew almost nothing about her so it is perhaps unfair of me to assume that.
As the human body can ‘repair’ itself physiologically (given the right conditions), is it not also possible that the human being can ‘repair’ itself psychologically given the set of core conditions as established by Rogers? Healing can happen if the conditions are all present physiologically: that is to say, the body will be well providing there are no underlying problems such as medical conditions that work against the self-healing properties of the human physiological organism. Is it possible that the six core conditions of humanistic counselling can enhance the human capacity for psychological self-healing? Even writing that, I see it is hard to escape medical terminology but as the physical and mental selves are inextricably intertwined so must notions of self-help and helping; the dynamic of the client-helper relationship is reflected in the complex intertwining of mind and body.
In conclusion then, I am drawn to the model of humanistic or client-centred counselling because it is a set of attitudes and principles that one holds at the core of the self. It contains within it the capacity for transcendent moments of insight that can lead to therapeutic change. It is not so much interpretive or analytical as a reflective process for both client and helper in that the helper may mirror, amplify and clarify the feelings of the client to set them on the path to beneficial therapeutic change.

REFERENCES:

Rogers, Carl (1989), ‘introduction’, in H. Kirschenbaum and V. Henderson (editors) The Carl Rogers Reader, New York: Houghton Mifflin. p. xiv

Rogers, Carl (1989), ‘A Client-centred/Person-centred Approach to Therapy’, in H. Kirschenbaum and V. Henderson (editors) The Carl Rogers Reader, New York: Houghton Mifflin. p. 137

Rogers, Carl (1989), ‘A Client-centred/Person-centred Approach to Therapy’, in H. Kirschenbaum and V. Henderson (editors) The Carl Rogers Reader, New York: Houghton Mifflin. p. 137


Rogers, Carl (1989), ‘A Client-centred/Person-centred Approach to Therapy’, in H. Kirschenbaum and V. Henderson (editors) The Carl Rogers Reader, New York: Houghton Mifflin. p. 138

READING
Sanders, Pete (2002), First steps in Counselling: A Students’ Companion For Basic Introductory Courses, third edition, Ross-on-Wye, PCCS books.

Reflective practice: May 22nd 2009

I was away visiting my mother last week in north wales where she lives with my step-father. I can't say that I felt anything in particular at missing a class, probably because I was taken up with the dynamic of being around parents again. Interestingly, the first thing they did was to take me for an ice-cream as soon as i got off the train. Now there's a regression I'll never object to!

Anyway, back into the fray! Self-awareness and reflection on one's own thoughts are a vital part of the counselling process for the helper. The helper needs to take feedback and reflect upon their own experience in order to identify patterns. We looked at learning journal extracts and identified which seemed more reflective. These were calmer and more considered and stood out from other extracts which were more prickly and took the behaviour and comments of tothers as very personal. Self-reflection then is a slightly distanced activity and something I'm accustomed to from script feedback.

I see that looking back over previous learning journal entries, that I both detail broadly what goes on in class and make a note of anything interesting. I am a little inhibited about reflection because there is a tension surrounding the respecting of the privacy of colleagues.

We were encouraged to consider a 'smart goal' to achieve with respect to our own reflection. Mine will centre around my learning journal (this very one!). K made a very salient point during triad work. She suggested that I keep two. This blog and a more private (for my eyes only) type of journal which could be more reflective. Interestingly, E and I were clients and helpers this week whilst K was helper and observer. I like triad work though it takes a while to get your head round it. I do note a certain reluctance on the part of some to give written feedback the next week.

More on self-awareness: May 8th 2009

I have been remiss in my entries of late. This is a mistake. I look back at my scrawled notes and cannot construct a coherent narrative from them. Memo to self: Blog while memory is fresh.

This week carried on from last week's subject in which the importance of self-awareness was emphasized. This is ongoing and forms an important part of personal development both as a human and as a counsellor. We each had a large sheet of A3 and a marker and were encouraged to draw or write two diagrams or sets of words to delineate those that support us and those that don't. Not just people but activities, hobbies, beliefs etc. We then discussed in pairs what these meant to us. E and I seemed to have a lot of things in common on the support front though things that had the opposite effect (ie: pulled us down) seemed more idiosyncratic.

The triad work this week was myself, V and M discussing our own experiences of counselling, practising specifically UPR and warmth whilst maintaining structure and contact. M had to leave early so it was V and me by the end but a useful role play nonetheless. Our personal narratives during these experiences are becoming less self-conscious and more fluent.

Had a tutorial with A after who was wholehearted in her support for my studying further at Birkbeck, which is most encouraging. Nowt like affirmation!

Self-awareness: May 1st 2009

We are starting to think about where we might study next. I am considering the next year of the diploma. K is thinking about the MA, brave soul. Quite honestly the price makes me blench (plus paying for my own counselling) so It's the diploma for me. We also need to think about the next essay.

What was clarifeid for me about the act of counselling another is the need for self awareness. That is to say; it's fine to feel the same emotions as your client but, in order to avoid the horrors of counter-transference, one must be AWARE of one's identification with the client's feelings and seek to maintain a distance from them. This is to avoid the danger of projecting one's own desires onto the actions of another. K put it very well: We are human. Humans have needs. If needs are not acknowledged, they may (on an unconscious level) become demands. This was reassuring because as a counsellor, one is not an 'expert' necessarily, though I suppose that depends on the context of the counselling relationship.

On a practical level we started on the practical tasks of learning to establish a relationship with a client.

T and I discussed a 'script' for this purpose and decided that:
- be friendly and welcoming, good eye contact. Introduce oneself and establish the other person's name from the off.
- set up the framework eg: ' we're just going to talk about our previous experiences of being counselled for about five minutes'
- focus on client, open body language, encouraging 'um-hums' etc.

We engaged in role play in triads. K, V and I took turns to play at being a newcomer to the group and encouraged the newbie to relate a previous experience of counselling that had helped them. Very interesting to consider our non-verbal communication skills. For some peculiar reason I had a tight grip on my phone and I wasn't even the timekeeper. K also noted that I was a bit keen to leap in with observations from my own experience. All good feedback. K seems very accomplished, I must say. Her input is very valuable.

Arranged tutorial with A for next week.

Back in the swim 24th March 2009

So, new start of term and a new essay looms! Ha, bring it on I say...

It was good to see everyone again and interesting as A noted that if a client has had a break from counselling then sometimes the first session back is notable for the absence of client. Our group was no exception as a couple of members did not return.

We concentrated very much on reconnecting and starting to think about writing styles for the essay. A divided these styles into four categories: Diver, Patchworker, Architect and Grand Planner.

DIVER: Just gets straight in there and comes up with something.
PATCHWORKER: Draws research from a variety of areas and patches it all together.
ARCHITECT: Structured, planning. Methodical.
GRAND PLANNER: Writes it all in their head and just does it. No re-drafting.

We divided into groups according to which style we felt we were and brainstormed the advantages and disadvantages of each style. K and I were architects. The advantages were, organisational, methodical, logical, sound structure, intro, body and conclusion. The disadvantages were mainly to do with spontaneity (or lack thereof!) and the ability to admit valid new discourses. Ie: Don't get hung up too much on the planning to deny new ideas. This was an interesting approach with new essays imminent.

We then worked in triads to give, receive and observe counselling on writing styles. This got more complicated because there were three feedback forms to fill in. One self-reflective and the other two for the giver and receiver of the counselling. This will take a while to get used to. It was impossible for me to divide myself the-writer-as-counsellor from me the writer-of-scripts though I was certainly prepared to admit that my creative writing could also use the freedom of admitting new ideas and concepts.