Against the grain: “Matter” and “spirit”.

Comments on the original article, "Implications of near-death experiences for a postmaterialist psychology," by B. Greyson (see record 2010-03251-005). Although I will only comment on the paper by Greyson (2010), my initial thoughts pertain to the whole section, which explicitly framed itself as a repudiation of materialism and a defense of spiritual psychology. I find neither of these positions palatable or fair to the nature of reality, which seems to scoff at our pedestrian attempts to tame it, whether by crass materialism or spiritualism. Both “spiritual materialism” and “crass materialism” are but different manifestations of the same maladies: The refusal to consider data that do not fit preconceptions (i.e., that one’s beliefs, whether spiritual or “scientistic” may be wrong or, at least, incomplete), methodological poverty (i.e., that one’s method of knowledge, whether experiential or experimental is the only or the best way to apprehend all of reality), and philosophical shallowness (e.g., the “secret” that we attract what happens to us, which is an insult to the countless victims of genocides and brutalities throughout history, or the pronouncements that consciousness has been “explained” when we have no idea even how electrochemical impulses become experiences). (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Couple therapy from the perspective of self psychology and intersubjectivity theory.

[Correction Notice: An erratum for this article was reported in Vol 25(2) of Psychoanalytic Psychology (see record 2008-03991-018). Throughout the article, "Couples therapy" should read as "couple therapy," and "self-psychology" should read as "self psychology."] Central tenets of self-psychology and intersubjective systems theory (e.g., Stolorow & Atwood, 1992) are applied to the understanding and treatment of couple. The concepts of selfobject needs, unconscious organizing principles, and learned relational patterns are used to conceptualize common couples difficulties. A treatment approach is outlined, involving: (1) listening from within each partner's subjective perspective; (2) establishing a therapeutic dialogue through which each partner's selfobject needs, ways of organizing experience, and patterns of relating can gradually be empathically illuminated and transformed; and (3) facilitating new relational experiences with the couples therapist and eventually between the partners. Four concepts of self psychology that are particularly useful with some of the most challenging aspects of couples work are then discussed. Finally, the judicious use of directive interventions with couples is discussed as consistent with this perspective. A case example is used throughout the paper to illustrate key points. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Advance directives and advocacy in end-of-life decisions

This article examines the issue of advocacy for all adults in end-of-life decisions to help enhance the role of health care providers as partners in decision making. The ethical issues of death and dying are of particular concern for the elderly. Conflicts may prevent providers and nurses from creating a good dying experience for patients and family. Among the many issues associated with end-of-life decision making are futility, autonomy, and quality of life, a "good death," advance directives, family distress, and the culture of medicine. To overcome related barriers, involved health care providers can promote advocacy by offering choices in end-of-life care and providing an environment of listening and communication. Initiating and maintaining dialogue on this difficult subject will provide better care to patients and families.     

Some ethical issues in sensitivity training.

Presents sensitivity training and encounter as having evolved over the past two decades into popular psychoeducational experiences. Diverse group experiences are conducted by "trainers," "facilitators," or simply leaders, with gross differences in professional preparation. The "encounter group" appears to be purely therapeutic in intent. Early goals of training were democratic change and the study of facilitating or obstructing group processes. Many current practitioners either disavow or are ignorant of original purposes and emphasize emotional expressiveness. Hence, the original aim of training is subverted, and pressures are exerted upon participants for emotional expressivity regardless of psychological statuses. Inadequate preparation of many "trainers" to deal with personality problems, inadequate cognizance of group influences exerted as pressures upon participants, and a premium placed upon emotionality (a) undermine the socially useful values of learning and understanding of group and interactional processes, and (b) raise pressing ethical practice issues. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Correction to Leone (2008).

Reports an error in "Couple therapy from the perspective of self psychology and intersubjectivity theory" by Carla Leone (Psychoanalytic Psychology, 2008[Jan], Vol 25[1], 79-98). Throughout the article, "Couples therapy" should read as "couple therapy," and "self-psychology" should read as "self psychology." (The following abstract of the original article appeared in record 2008-00996-006.) Central tenets of self-psychology and intersubjective systems theory (e.g., Stolorow & Atwood, 1992) are applied to the understanding and treatment of couple. The concepts of selfobject needs, unconscious organizing principles, and learned relational patterns are used to conceptualize common couples difficulties. A treatment approach is outlined, involving: (1) listening from within each partner's subjective perspective; (2) establishing a therapeutic dialogue through which each partner's selfobject needs, ways of organizing experience, and patterns of relating can gradually be empathically illuminated and transformed; and (3) facilitating new relational experiences with the couples therapist and eventually between the partners. Four concepts of self psychology that are particularly useful with some of the most challenging aspects of couples work are then discussed. Finally, the judicious use of directive interventions with couples is discussed as consistent with this perspective. A case example is used throughout the paper to illustrate key points. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Splitting and reductive identification: Comment on Orange (2003).

Donna Orange (see record 2003-99989-005), in her article "Antidotes and Alternatives: Perspectival Realism and the New Reductionisms," takes neurobiology to task for the sin of "reductionism," a putatively pernicious process in which the complex exploration and understanding of meaning is supposedly reduced-and thereby diminished- by the neurobiological explication of its organic substrate. Although reductionism, in any form, is not generally a useful approach when consistently applied, Orange's implication that neurobiology is a priori reductionistic and her suggestion that most neurobiologists have as their primary goal the reduction of mind into matter simply are not true. Though neurobiology operates from an empirical stance, it, like any science, ultimately seeks greater understanding, and therefore there is no reason why it cannot work in conjunction with psychoanalysis. Moreover, barring the gates of psychoanalysis to other fields of thought is not done without some measure of peril. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Review of Psychology: The unity of human behavior.

Reviews the book "Psychology: The unity of human behavior," by Timothy J. Gannon (see record 1954-06735-000). This volume is an introductory textbook of psychology for college students. In addition to a somewhat different organization of the material and a different emphasis accorded to various topics Gannon's book introduces certain theoretical considerations which are not ordinarily found in most textbooks. The book is divided into four parts: The first part, the shortest, is a general introduction. The second, entitled "Reception," deals with sensation and perception. The author, in discussing perception, particularly stresses the neural correlates of perception and the localization of functions in the brain. The third, "Response," contains the discussion of reflexes, drives, and emotions. The fourth and last part, "Integration," is the longest, constituting almost half of the book. The principal concern of the author is to present all experiences, and all behavior, as integrated manifestations of a single living person. The entire book is characterized by an effort to present to the student not merely a survey of psychological problems and known facts about man but to provide him at the same time with a concept of man's nature which would serve as a key to the understanding of man as such. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Revising memories and forming new connections: A comment on "The reunion process: A new focus in short-term dynamic psychotherapy."

It is both exciting and an honor to have the opportunity to comment on interesting articles in our field. And interesting this one is! It brings together multiple sources of information and ideas to create a revisioning of the therapeutic approach in a way that is stimulating and intriguing. Dr. Sandler (see record 2007-09422-001)presents what he terms a "reunion process," in which he proposes connecting with positive attachment experiences as a way to intervene with patients who, despite "having done the necessary work on the painful memories of attachment failures" face relapse and return of symptoms. His explanations of the process of connecting with positive attachments raise challenging questions about roles and functions of memory, therapeutic techniques and processes, and our explanations for how and why psychotherapy works. In this brief comment, I offer reactions and questions that I hope will be part of the continuing dialogue about this fascinating process we call psychotherapy. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Psychology and neurobiology in a postmaterialist world.

The current issue of Psychology of Religion and Spirituality provides three articles that address the relationship between spirituality and psychology in the context of the postmaterialist perspective. One of the unifying themes of these articles is the notion that spirituality may be truly separate from the mind and brain, but that such a distinction still provides fertile ground for scientific and psychological investigations. We have long argued for this general concept in work on neurotheology, which seeks to understand the relationship between spirituality and the brain (d’Aquili & Newberg, 1999). An important point in this context, and consistent with each of the articles, is the notion that we are not looking for a scientific study of spirituality per se, but at an integrated synthesis of science, religion, and spirituality. Such a synthesis might ultimately result in the kind of reductionist perspective that Bruce Greyson (see record 2010-03251-005) appropriately argues against in his discussion of near-death experiences (NDEs). Whereas Greyson’s article might tackle the issue of material reductionism directly, the other two articles speak more specifically to some of the practical implications of both the materialist and nonmaterialist perspectives. In his article, Sperry (see record 2010-03251-006) describes three clinical situations in which spirituality becomes important in the psychotherapeutic setting. The article by Richards (see record 2010-03251-007) investigates how spirituality influences or, more specifically, inspires those individuals in helping professions. Again, an important element is the synergy that arises out of a combination of spiritual and scientific perspectives. The articles in this issue are nicely representative of different but related paths toward understanding the nature of spiritual experiences and how spirituality might be incorporated into personal and clinical pursuits. Future research will have to elaborate on these findings. And, it is hoped, a better integration of all dimensions of the human person, including the biological and the spiritual, will yield a deeper understanding of ourselves and of reality. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

On Harmonious Relationships with Public Schools.

Comments on the article "The school as a psychological laboratory," by F. A. Mullen (see record 1960-02417-001), which discussed public schools as settings for practicum experiences and internships. The current author outlines the skills necessary to gaining the cooperation of school systems in order to advance our meager knowledge of the learning process and its relationship to personality development. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Some Thoughts on the "Staircase to Terrorism"

Comments on F. M. Moghaddam's article (see record 2005-01817-002) which uses the metaphor of a narrowing staircase "to provide a more in-depth understanding of terrorism." In the article, "staircase to terrorism," a person will become a terrorist because he or she experiences "injustice and the feelings of frustration and shame" on "the ground floor." If this situation does not change on higher floors, particularly on the fourth and fifth floors, this person will realize that terrorism is the only way to have a "democratic participation in addressing perceived justices." Therefore, the prevention and end of terrorism will be achieved "only by reforming conditions on the ground floor." People who perceive injustices and unfairness in a given political system may, indeed, try to destroy that system with terrorism. But this is political terrorism, not the form of Islamic fundamentalist terrorism or messianic terrorism directed by Osama bin Laden and Abu Musad al-Zarqawi. The author concludes that the metaphor may explain the origin of political terrorism but not the origin of Islamic fundamentalist or messianic terrorism. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

KARGA PUJA: A TRANSPERSONAL RITUAL OF HEALING IN TAMANG SHAMANISM

The karga healing ritual of the Tamang shamans is a dramatic event and a successful means of treating the major indigenous categories of mental illness, that is, soul loss and spirit possession, when they occur simultaneously in a patient. This clinical pathology is a cross-cultural variation of the categories of dissociative trance disorder and somatoform disorder described in the fourth edition of the Diagnostic and Statistical Manual of Mental Disorders of the American Psychiatric Association. Tamang shamans treat this relatively neurotic syndrome by evoking transpersonal experiences that are psychotherapeutic in that they alter the patient's relationships both in regard to the spiritual cosmos and to significant interpersonal relationships. Karga rituals evoke experiences analogous to "spiritual emergencies" and "rites of passage" with a death-and-rebirth scenario leading to psychological, social, familial, and spiritual renewal. Discussion is illustrated by a case vignette.     

Educational practice guidelines for a surgical clerkship

Similar to the Residents Review Committee's "Essentials for a Residency Training Program," this article provides Educational Practice Guidelines for a required surgical clerkship. The Guidelines presented are ones that can be adopted by any department of surgery in the United States, but in some cases not without significant increase in resources and faculty effort. The 10 essential components provide an opportunity for intensive program evaluation of all medical student clerkship experiences.     

Humanistic psychology and the humane but tough-minded psychologist.

An analysis of definitions of humanistic psychology that appeared in the original documents establishing the Association for Humanistic Psychology, in books about humanistic psychology, and in editorial policies of the Journal of Humanistic Psychology showed little agreement about the explicit meaning of the phrase, which typically is used in a vague manner. It is argued (a) that a liberal arts background may be useful for psychologists, and in that sense a humanistic perspective is defensible; (b) that "humanistic" practices such as "growth experiences," the activities promulgated by the human encounter movement, "consciousness-raising workshops," and "humanistic psychotherapies" have not been demonstrated to be effective and must be viewed with great caution; and (c) that there is little point in substituting "humanistic" psychology for "wholistic," "gestalt," "systemic," or "organismic" psychology. (21 ref) (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Near-death experiences: Out of body and out of mind?

Comments on the original article, "Implications of near-death experiences for a post-materialist psychology," by B. Greyson (see record 2010-03251-005). Greyson (2010) has argued that complex consciousness (i.e., near-death experiences, or NDEs) under conditions such as cardiac arrest and general anesthesia challenge “materialist reductionism” and require a revised psychology anchored in 21st-century quantum physics that includes consciousness in its conceptual formulation. Unfortunately, Greyson fails to specify how quantum mechanics or a holistic approach can (a) enlighten our understanding of NDEs and (b) pave a foundation for a “new scientific conceptualization of the interface between mind and brain (Greyson, 2010, p. 43).” We agree with Greyson that NDEs are fascinating phenomena, and we further recognize that quantum mechanics undergirds chemistry, and so surely plays some as-yet- undefined role in mental processes. However, we sharply disagree that it is necessary to “expand models of the mind” on the basis of quantum mechanics “before we can progress in our understanding of consciousness and the brain (Greyson, 2010, p. 43).” We do not wish to duel with Greyson regarding if and when the brain is “completely disabled” during NDEs, but instead argue that the future is bright for understanding NDEs in terms of the everyday workings of the brain, and suggest important avenues of inquiry. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Restitution, Myth, and Reality.

Commenting on a case presentation entitled "Restitution 10," (see record 2005-02680-005), a number of problems are pointed out. The diagnosis of the patient is not properly documented, and the history is marred by probable false memories. The interpretation of Ornduff (2005) that understanding previous experiences of child abuse was helpful to the patient is questioned. An alternative approach, using both psychodynamic and cognitive principles, is suggested. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Native American medicine

This article summarizes common principles, practices, and ethics of Native American healing, the traditional medicine of North America. Native American healing, spirituality, culture, and, in modern times, political, social, and economic concerns are closely intertwined. Intuition and spiritual awareness are a healer's most essential diagnostic tools. Therapeutic methods include prayer, music, ritual purification, herbalism, massage, ceremony, and personal innovations of individual healers. A community of friends, family, and helpers often participate in the healing intervention and help to alleviate the alienation caused by disease. A healthy patient has a healthy relationship with his or her community and, ultimately, with the greater community of nature known as "All Relations." The goal of Native American healing is to find wholeness, balance, harmony, beauty, and meaning. "Healing," making whole, is as important as curing disease; at times they are identical.