UPDATE: Stay home and still get the help you want! All services are now offered exclusively online!
After the COVID-19 pandemic prompted us to shift our practice from in-person to online, we struggled to accept that this was happening. What about our office?! How can we help people reach their goals if we're not meeting face-to-face?!
As we struggled to adjust by finding the right video/audio platforms and shift our intake forms online, we began to discover something surprising: There were MANY benefits to providing teletherapy! Below are just a few of these benefits we've began to experience, both for our clients and our therapists:
Of course, there are some clinical issues that may still benefit from in-person office visits. These can include significant trauma, eating disorders, and addiction, to name a few.
As we all continue to move forward during the COVID-19 pandemic, it's important to continue to err on the side of caution, but more important continue to seek that which we believe we need. For EGLLC, we are recognizing the need to embrace teletherapy. We hope you will join us in that embrace.
What are we? When you look at yourself in a mirror what do you see? Who are any of us, really?! Too existential?
Okay, let’s try this: When you look at the below image, what do you see?
The colors of the orchid flowers? The green stems? The pot in which it's growing? The hand holding (that’s my hand)? The sea of green grass in the background?
These would all be good places to start, but look closer; look deeper. Now can you see it?! The water, the soil, the air, the sunlight? What about time or the cosmos...can you see those, too? Can you see all of the non-orchid elements that constitute this amazing wonder of nature?
In his book Living Buddha, Living Christ, Thich Nhat Hanh shares this lesson in order to highlight what he calls the “inter-being” of everything. We as systemic and relational therapists might refer to this concept as the emergent property of all things or holism:
The orchid cannot exist independent of those elements that constitute it; and the orchid cannot be understood simply by adding up its parts; they are interdependent and mutually influence each other in order to create what I’ve been waiting five years to see (yes, I’ve been growing this thing for that long!): This amazing Rhyncattleanthe Big Kiss orchid.
When working with individuals, couples, families, or groups of people, remember to look deeper to see their non-them elements, and you’ll be much closer to understanding them. And understanding can lead to greater compassion, something that takes patience to grow, but is so worth the wait!
Dr. John
Originally posted on Facebook and Instagram 4/2020 for the Hawaiian Islands Association for Marriage and Family Therapy
Reference
Hanh, T.N. (1997). Living Buddha, Living Christ. Penguin Publishing Group.
Psi phenomena are anomalous superhuman capabilities as a result of one’s ability to overcome marginalization caused by the interdisciplinary disharmony between transpersonal psychology and parapsychology. Psi phenomena (telepathy, precognition, sensing of presence, and out-of-body experiences) are ubiquitous and atavistic with empirical correlation to neurobiology. Confirmed in half the population of surveyed countries (Targ, Schlitz, & Irwin, as cited in Dein, 2012, p. 62), an accounting for this ubiquity is atavism which characterized as the ancient and ancestral connection of primal instincts of animals and humans, for example, Freud’s Wolf Man (Seitler, 2008, p. 53) who embodied psychic hybridity (i.e., the psychical and psychological joining of human with animal) (Kripal, 2014, p. 243). This intersection creates a liminal space or threshold (Van Gennep, 1960, p. 11) where one can access altered state in the right brain hemisphere (Wade, 2016) and is empirically observable in limbic system activation (e.g., telepathy with right parahippocampal gyrus) (Venkatasubramanian et al., 2008). Though ubiquitous and atavistic with empirical correlation, why are psi phenomena still anomalous?
Accounting for this psi anomalousness (Dein, 2012, p. 61) is the discord between psychological disciplines, specifically transpersonal psychology and its subdiscipline of parapsychology, as in MacDonald and Friedman (2012). Transpersonal psychology views psi phenomena as spiritual in nature, but conversely, parapsychology views them as mere expressions of consciousness involving anomalous transfer of energy (p. 50). Consequently, parapsychology has directed focus on empirical data collection by using neurobiology in a reductive and causal way which jeopardizes unbiased empirical and theoretical exploration of spiritual experiences. An example of this reductionistic approach is Persinger’s God Helmet which was capable of changing the magnetic fields around the temporal lobes (Persinger & Makarec, cited in MacDonald & Friedman, 2012) and is associated with the limbic system implicated in spiritual and paranormal experiences (Neppe, 1984; Neppe, cited in MacDonald & Friedman, 2012). This ability to change magnetic fields and reproduce paranormal experiences, led to the marginalization of spiritual experiences (i.e., psi phenomena) but provided an opportunity for transpersonal psychology to reframe empirical data, collected by parapsychology, as correlative (i.e., relationship between brain and psi) instead of causal (i.e., brain causes psi) (Daniels, 2005, p. 61). This much needed correlative collaboration between transpersonal psychology and parapsychology may close the burgeoning interdisciplinary disharmony (MacDonald & Friedman, 2012) and psi phenomena can become less anomalous with greater implications for species-wide access to superhuman experiences of psi phenomena.
References
Daniels, M. (2005). Shadow, self, spirit: Essays in transpersonal psychology. Exeter, UK: Imprint Academic.
Dein, S. (2012). Mental health and the paranormal. International Journal of Transpersonal Studies 31(1), 61-74.
Kripal, J. J. (2014). Comparing religions. Oxford, UK: Wiley Blackwell.
MacDonald, D. A., & Friedman, H. L. (2012). Transpersonal psychology, parapsychology, and neurobiology: Clarifying their relationships. International Journal of Transpersonal Studies 31(1), 49-60.
Neppe, V. M. (1984). The temporal lobe and anomalous experience. Parapsychological Journal of South Africa, 5(1), 36-47.
Seitler, D. (2008). Atavistic tendencies: The culture of science in American modernity. Minneapolis, MN: University of Minnesota Press.
Van Gennep, A. (1960). The rites of passage. New York, NY: Routledge.
Venkatasubramanian, G., Jayakumar, P. N., Nagendra, H. R., Nagaraja, D., Deeptha, R., & Gangadhar B. N. (2008). Investigating paranormal phenomena: Functional brain imaging of telepathy. International Journal of Yoga, 1(2), 66-71. https://doi.org/10.4103/0973-6131.43543.
Wade, J. (2016, Nov. 4). Critical TP 9 Psi [Video file]. Retrieved from https://www.youtube.com/watch?time_continue=1564&v=NaQybCTUYew