: Ideas and Research for the Twenty-First Century

Volume 7 Issue 7 Article 2

2019

Psychotherapy in the Dream: A Phenomenological Exploration

Bustos, Nick

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This Article is brought to you for free and open access by the Journals and Newsletters at Digital Commons @ CIIS. It has been accepted for inclusion in CONSCIOUSNESS: Ideas and Research for the Twenty-First Century by an authorized editor of Digital Commons @ CIIS. For more information, please contact [email protected]. : Psychotherapy in the Dream Consciousness: Ideas and Research for the Twenty First Century | Summer 2019 | Vol 7 | Issue 7, Article 2. Bustos, N., Psychotherapy in the Dream: A Phenomenological Exploration.

Psychotherapy in the Dream: A Phenomenological Exploration

Nick Bustos California Institute for Human Science

Abstract: Post-materialist ontologies offer a transformed worldview whose implications point toward the illusory nature of the separate self, or ego. Aligned with the literature of and perennialist spiritual models, this portends a significantly altered backdrop for the practice and discipline of psychotherapy, the underlying premises of which assume a strict existential dichotomy between therapist and patient. Kenneth Warnock, preeminent scholar of the twentieth- century spiritual document of A Course in , provides a relevant model toward integrating spiritually-based, ego-negative states within psychotherapy practice. The author studied the lived experiences of eight psychotherapists, both practicing and retired, who practice according to this method. Participants revealed that removing identification with the ego and joining spiritually with clients was the task of primary importance in the psychotherapeutic interaction. This included developing a relationship with the ‘Self’ beyond ego, symbolized as living, inner presence of transcendental love which animated the treatment process and significantly altered therapists’ view of clients, themselves and the ultimate purpose of psychotherapy. These findings potentiate the inclusion of a broadened, spiritually-integrated framework within the therapist-client interaction, in congruence with post-materialist ontologies.

Keywords: Psychotherapy, post-materialist philosophy, mysticism, nonduality, consciousness studies, therapist development, healing

Post-materialist ontologies, many defies the physicalist, rationalist, and having been advanced on the heels of positivist premises of the 20th century findings in quantum mechanics and scientific paradigm. A principal related fields, are asserting a radically example is illustrated through the idea of altered picture of the universe, one that the irreducible nature of mind, (Kelly,

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Kelly, Crabtree, Gauld & Grosso, 2007) • The brain and body are in the with proponents offering evidential mind, not the other way clues suggesting that human around; consciousness may be nested and • The universe is in the mind, enfolded within a ‘universal not the other way around; consciousness’ or ‘unified field’ • The universe is an elaborate, (Kastrup, 2019; Laszlo, 2014). Implicit entangled matrix held together to this view is that the individual within a unified field, or experience of separateness, that is, of universal mind. existing as a discrete individual apart A serious reading of these ideas and separate from other discrete persons necessarily upends the Newtonian- and objects, is an illusory construct, the Cartesian worldview which includes the appearance of which belies a more materialist-physicalist premises upon fundamental, unitive . On this, which modern science – including the scientist and contemporary idealist academic discipline of psychology and philosopher Bernardo Kastrup psychotherapy – is built. Likewise, this summarily states: “There is only cosmic poses significant challenges to the consciousness. We, as well as all other commonsense experience of life and the living organisms, are but dissociated multitudinous affectations that populate alters of , the life of the individual. Indeed, the surrounded by its thoughts...” (2017, p. foundational animating supposition of 153). Kastrup and others1 can be the separate self can be summed up as credited in forwarding related concepts follows: I am a personal self, and I exist which variously suggest: separate and apart from others and the • Consciousness or mind – not world. matter – is the ‘ontological However, as extensively reported prime’ comprising reality; within the literature of mysticism and • The physical universe/material the perennial philosophy (Huxley, reality does not exist 1945/2009; Underhill, 1930/2005), there independently apart from our are domains of life experience wherein experience of it; individuals declare, often in compelling • Space and time as we believe terms, that the world is akin to a dream them to be are not objective- and that the experience of the separate independent features of a self, or ego, is an illusion2. Take for world ‘out there’ but observer- instance the experience of Bill Barnard, dependent features of mind; professor at Southern Methodist University, who reports the effects

1 For further reading see Bohm, 1990; Dossey, 2013; 2 This is in contrast to pathological states observed in Lanza, 2016; Laszlo, 2004, 2014; Radin, 1997, 2006; psychotic or dissociative mental disorders. Talbot, 1991; Theise & Kafatos, 2016.

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resulting from an enduringly psychotherapy, whose underlying transformative spiritual awakening: practice-logic assumes and reifies a strict dichotomy between patient and I remember laughing, realizing on therapist. Psychotherapy as a helping some level of my being that my profession exists precisely because of previous identification with my the dualistic assumptions appearing to body was a joke, knowing that I separate the therapist (self) from the was never just an ego and I never patient (other); to be a psychotherapist is would be just an ego, recognizing to take for granted that there are people in the core of my being that, seemingly ‘out there’ who require help contrary to what I’d always and intervention and who are, by believed, I never had suffered and definition, separate. Yet if advances in I never would. (in Kripal, 2017, p. contemporary consciousness studies 80) research alongside their startling implications are to be taken seriously, This experience and others like then there must be some correlative them (James, 1902/1997; Marshall, impact within the arena of 2015) offer phenomenological evidence psychotherapeutic practice. The present in alignment with ontologies purporting study is an attempt to examine such a more fundamental unity at the heart of experiences and their implications existence, and as such, implies for within the context of clinical work. individuals a vastly different way of being, perhaps more appropriately Getting out of the way: Ego-negation situated within the literature of non- in the psychotherapy encounter dualistic and related ‘Getting out of the way’, alternatively transpersonal models (Prendergrast, termed by this author as ego-negation Fenner & Krystal, 2003; Walsh & (EN) is an experience which some Vaughn, 1993). And so, a natural psychotherapists report as essential to question begins to emerge, which is: if clinical practice. This is a broadly consciousness is primary and the ego is defined term that describes the an illusion, then how does that come to therapist’s ability to dis-identify with the impact one’s experience as an ‘I’, ego3 and thus offer therapeutic seemingly separate from others, the interventions from beyond the world and everything in it? limitations of the individual self- This question has specific structure. Often this is underscored by a relevance within the arena of sense of deep, empathic joining with the

3 ‘Ego’ is here utilized in rough equivalence with its use ego, Wapnick writes, “[it is] the belief in the reality of within Eastern spiritual traditions, encompassing the the separated or false self… roughly equated with the entire structure which includes the entire psyche” (1993, p. 63). fundamental self-sense or self-identity. Defining the

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client4 and further highlighted by with the client, the ostensible other? numinous or spiritually-laden qualia Moreover, how is this experience such as peace, timelessness or a appropriately situated within the pervasive feeling of ineffability (Geller process-oriented aspects of therapy? & Greenberg, 2012). Additionally, and Finally, is there a way for psychotherapy perhaps most interestingly, the to be effectively framed within a suspension of the individual self-sense, phenomenological model that suggests or ego, may result in therapeutic the illusory nature of the dualistic ego- interventions administered from an state and its attending cognitive- intuitive grasp of the workings of the perceptual contents? client, rather than resulting from rational-intellectual assessment (Marks- Psychotherapy in ‘A Course in Tarlow, 2012; Reik, 1942; Rogers, Miracles’ and Kenneth Wapnick 1980; Wapnick, 1980). Consequently, A relevant though largely the outcome for the therapist is a feeling unacknowledged figure within the field of unitive joining5 with the client, thus is Kenneth Wapnick, clinical expanding therapy’s purpose to include psychologist and preeminent scholar of the realization of trans-egoic states of the psychodynamically-informed awareness, though integrated within the spiritual path of A Course in Miracles context normalized treatment provision (1992)6. For Wapnick, the process of (Rogers, 1980; Siegel, 2010; Wapnick, psychotherapy comprises a functional 1980, 1994; Wegela, 1994; Wittine, analogue to the spiritual journey, 1989). offering the therapist an opportunity to The question of how these recognize his spiritual unity with the transcendent experiences impact the patient by removing the blocks – therapy process loom large, as they call judgments, intellectual preoccupations, into question some of the formative projections and countertransference assumptions upon which the client- reactions – which uphold a perceived therapist relationship is built, namely: if disunity, or separation, between himself the therapist moves beyond and the clinical subject. Wapnick identification with the personal self therefore sees psychotherapy as an toward a more unitive awareness, how apophatic process, that is, requiring only does that come to define the relationship the therapist’s relinquishment of the ego

4 The terms ‘patient’ and ‘client’ will be used individuality.... It is essentially a movement of the interchangeably in this study. heart, seeking to transcend the limitations of the 5 These experiences thus contain elements in individual standpoint and to surrender itself to alignment with nondual mysticism and spiritual ultimate Reality; for no personal gain, to satisfy no development, the essential feature of which is a felt- transcendental curiosity, to obtain no other-worldly experience of unity, necessarily encompassing one’s joys, but purely from an instinct of love.” (p. 53) perception of the world, self and others. As Underhill 6 The author was a student and mentee of Kenneth (1930/2005) writes: “… this implies the abolition of the Wapnick, from 2008 until his death in 2013.

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in order to potentiate healing. These while in a difficult therapeutic situation insights are based upon the foundational in which the patient, described as non-dualistic premises of ACIM which teetering on the verge of a detrimental state: and irrevocable life decision, appears to be at the point of no return. Halfway • The world is a projection of the through the session and with a feeling of transpersonal ‘mind’ despair filling the room, Wapnick • The ego is the thought of writes: separation within the mind which gives rise to the experience of the ...my desperation led me finally to world remember that I was not the • Healing is thus equated with Therapist... Even as I was talking healing the thought of separation and listening to her, in another part of my mind I began to pray The experience of the world, for help, asking my Lord to according to this teaching, is akin to a provide the words that would heal dream, whose origin, as such, is never her anger and fear, and restore to separate from the mind of the dreamer. her awareness the love that was To heal the erroneous belief in her true identity. The response separation is thus to awaken from the was immediate and I suddenly dream, leading to a transformed, unitive became available to the help that experience of the world and oneself in was there – for me. A warm surge relation to it7. of rose up from my chest, A unique aspect of the through my lungs, nose and psychotherapy process described by throat... At the same time I began Wapnick is the inclusion of a source to speak. I don’t recall what I had beyond the ego – symbolized by ‘Jesus’ said previously. Only now I was or the ‘Holy Spirit’8 – whose presence is different. I no longer saw Annette synonymous with advancing a healed, as separate from me, a patient in holistic outlook between therapist and trouble whom I, as therapist, had patient. Providing a case study, Wapnick to help. She was now my sister, (1980) discusses an experience he had and by joining with her I was

7 While the philosophical underpinnings of ACIM 8 it is important to note that name ‘Jesus’ or ‘Holy shares in some of the features found in Eastern non- Spirit’ as referenced in A Course in Miracles is not dualistic spiritual traditions, it is also firmly grounded contextualized within a traditional Christian within a Platonic, Neo-Platonic and Gnostic framework. In other words, this is not the Christian metaphysical framework. For a complete analysis see Jesus. Rather, the name refers to a symbolic inward Wapnick’s Love Does Not Condemn: The World, the presence, pointing to the experientially real non-ego Flesh, and the Devil According to Platonism, ‘Self’ beyond the boundaries of the individual self. For Christianity, , and A Course in Miracles further reading see Wapnick’s A Course in Miracles and (1989). Christianity: A Dialogue (2013).

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joining with Jesus. I had become invited back into our united hearts” the patient as well, and together (1980. p. 50). we received healing from the Given the dearth of research forgiving love of God. By the end focusing on the application of the non- of the session her softened face dualistic spiritual principles of A Course reflected the shift from anger and in Miracles and Kenneth Wapnick upon fear to forgiveness and love, as the practice of psychotherapy, an my well-being reflected the same investigation into the phenomenological shift in myself. I had learned my components of this experience was lesson that day, to be relearned warranted, covering those aspects that many times thereafter. (emphasis make for a potentially unique added, p. 50) contribution to psychotherapeutic practice, and furthermore, to shed Though couched in terminology additional light on experientially-based reflective of the spiritual path of A corollaries related to post-materialist Course in Miracles, the meaning of this ontologies. experience exemplifies the EN phenomenon. Of interest is Wapnick’s Research Justification assertion that in asking for help for his Limited empirical studies have been patient he experienced himself as joint conducted whose primary aim is to recipient to the help which the patient examine features of ego-negation within received. Relinquishing the ego, which the psychotherapy encounter as included withdrawing from the presently defined; those that do desperate need to heal Annette, correspond with the present inquiry fall paradoxically resulted in healing for short of explicitly describing ego- both individuals. negative states within the larger The implications of this ontological schematic discussed here. In experience are far-reaching, suggesting general, most studies focus on that the therapist's own healing within experiential components of ‘therapeutic the treatment encounter, symbolized in presence’ (Geller & Greenberg, 2002, this case by “joining with her... [and] 2012), or on the related subject of Jesus” (p. 50) bears greatly on the ‘relational depth’ (Cooper, 2005; therapeutic process. Wapnick Cooper, O’hara, Schmid & Bohard, consequently provides an alternative 2013; Geller, 2013; Wiggins, Elliot, view of psychotherapy as an endeavor Cooper, 2012). An additional related “where two persons come together to category of empirical research examines worship at the altar of forgiveness. In the effects of mindfulness-based that joining are all dreams of separation principles upon the therapeutic and inequality dispelled... and God [is] interaction, specifically investigating its impact upon the attitude and well-being

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of the therapist and its effect upon the (PhD, LMFT, LCSW), practicing or experience of therapy (Campbell & retired; (b) practitioners of the spiritual Christopher 2012; Davis & Hayes, path of A Course in Miracles (ACIM) 2011; Fulton, 2016; Ryan, Safran, informed by the work of Kenneth Doran & Muran, 2012). Wapnick; (c) experience with EN as However, the question at the heart described in this study; (d) able to of the present inquiry focuses on the articulate their thoughts about the inclusion of a broadened, non-dualistic experience. Of the eight, five were framework – namely that of A Course in retired and three were in active practice; Miracles as expounded by Kenneth all participants were trained and Wapnick – upon the practice of mentored by Kenneth Wapnick. psychotherapy. This study, therefore, seeks to examine: how is the clinical Procedure encounter experienced by those who Participants were provided an practice in accordance with the non- information guide prior to the interview dualistic worldview of ACIM? detailing the purpose of the study, which Additionally, how does this impact the offered a definition of EN in alignment meaning or purpose that therapists with the present discussion. The guide ascribe to the provision of treatment and prompted participants to begin recalling as a consequence, their view of the moments when they felt their ego was practice of psychotherapy itself? ‘out of the way’ in therapy and to bring to mind lived features of the experience, Method including its impact upon their This study examined the lived worldview and their view of the patient- experience of therapists who practice therapist relationship. Approximately psychotherapy within the EN one week after the initial prompt was framework articulated by Kenneth sent participants were interviewed and Wapnick and A Course in Miracles, audio-recorded via digital format. employing a qualitative analysis of Interviews followed a semi-structured therapist’s accounts of their experiences. format (Creswell, 2007; Moustakas, Below is a summary of the research. 1994) utilizing specific questions and order of questioning while making Participants allowances during the interview for a Eight therapists with significant naturalistic unfolding of relevant background, training and clinical meanings and themes. Interviews experience in utilizing the conceptual spanned approximately 45 minutes to schema set forth by Wapnick/ACIM in one and a half hours. psychotherapy practice were interviewed. Inclusion criteria was as Analysis follows: (a) licensed psychotherapists

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Transcriptions of interviews were within the psychotherapy encounter organized, coded and analyzed comprised a general outline, including according to phenomenological descriptions of the process and ultimate analytical methodology (Creswell, purpose of psychotherapy. These 2007; Hycner, 1985; Moerer- Urdahl & included: (a) perception of the ego’s Creswell, 2004; Moustakas, 1994). negative influence in psychotherapy, (b) Coding and subsequent thematic the conscious intent to ‘ask for help’ to analysis was assisted using the NVivo let it go, (c) which then culminated in its for Mac software program. release and the acquisition of spiritual or Transcription analysis sought to extract numinous states of awareness key features of the experience, refining significantly impacting the therapy and compressing component elements encounter, (d) subsequently so as to develop meaningful units of transforming participants’ overall view information that were then clustered into of the therapeutic process. major thematic categories. This The results suggest that EN is not an involved a six-step process, following isolated moment in time but a fluid, the modified Stevick-Colaizzi-Keen dynamic movement, with each method as outlined in Creswell (2007). component or constituent linked to its Once overarching themes were sequential counterpart, the effects of filtered and structured meaningfully, which significantly altered one’s view of participants were sent a copies of self and the overarching purpose of interview transcriptions as well as a list psychotherapy. The following is an of the gathered ‘significant statements’ overview highlighting participant of their experiences. Participants were responses situated within the thematic asked to read through and examine the structure defined above. transcriptions and statement listings to Theme 1: The negative verify whether their experiences were influence of the ego, being ‘in the represented faithfully or conversely, way’. Participants articulated the required changes or modifications. separative ego-state as antithetical Seven of the eight participants agreed toward establishing a fluid, selfless that their experiences were represented psychotherapeutic encounter. This was truthfully; one participant asked that universally experienced as unpleasant, additional, clarifying content be added uncomfortable or counter-therapeutic. to her discussion on a specific aspect of Participants described the experience of the interview. ego using phrases such as, “a red flag” and “block”, and further illustrated its Findings phenomenality in terms related to “my Four core themes emerged from the needs”, “anxiety”, “judgment,” and findings, congruent with the intent of the “lack of certainty”. One participant study. Core themes suggested that EN remarked:

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One participant described the … [If] I'm feeling anything that's ego-state as “sensing my own presence,” not this open, expansive, caring which precluded the ability to “feel for someone, then it's a red flag… present to the client.” Another And if I'm feeling irritated or if individual reports it as “my own stuff” I'm feeling worried, or if I'm which gets in the way of effective feeling self-conscious or guilty or healing. In the same vein related to the impatient… all those are red flags self-centeredness intrinsic to the ego- to me – if I'm getting pissed off at state, a participant reported, “When I'm somebody, if I'm feeling identified with my ego, then for me, it's judgmental or if I'm feeling all about me.” parental. These are all kinds of red flags to me… Theme 2: Turning within to ask for help to let go of the ego. Another participant described the ego- Participants universally reported process state as demonstrative of the need to co- events in moving beyond the ego in opt the therapy encounter, to “be the therapy. This required conscious intent, authority… and be the one who helps generally the result of becoming aware my client get well”. The experience of of the acute discomfort intrinsic to the boredom, fear or judging whether one ego-state. This was followed by what liked or disliked a client was discussed participants described as ‘asking for in similar terms, with one participant help’, defined as a turning inward reporting, “it’s all largely related to my toward a symbolic, trans-egoic needs…” psychological presence. The presence Relatedly, therapists also revealed ego- was generally referenced by the name state interactions as inherently selfish, ‘Holy Spirit’ or ‘Jesus’, though some serving to allay or reinforce existing participants used varied terms such as internalized beliefs, both positive and ‘True Self’, ‘Higher Self’ or ‘Love’. negative. A participant stated: Asking for help within this context reflected the intent to withdraw from If you the client get well, then I'm identification with the ego and its not guilty. If you relapse and attending cognitive-perceptual you're not getting well – we've constituents. One participant illustrates had a few sessions and you're still his experience: not improving, seeing improvement, then that means I When I was with a client and I was am a failure as a therapist, it present for what the client was means it's a reflection of me. sharing – sharing their pain, or sharing their blaming or whatever they were sharing, I was

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looking at whether or not I was Theme 3: Spiritual, ego- judging. And if I felt a twinge of negative experiences significantly judgment I would step back and impacting client interactions. ask the Holy Spirit, that I could Following the experience of asking for choose to see this another way, help participants universally reported and I was very present to that. I the emergence of and immersion into the knew that if I was in any kind of ego-negative state. This yielded pain that I wasn't in the right experiences appropriately labeled place. ‘spiritual’, ‘transcendent’ or ‘non- ordinary’ whose effects were interpreted Another individual discussed as beneficial and healing for the client building a refined awareness to the and themselves, and which positively negative experience of the ego in impacted the therapeutic process. session, which, “became intolerable to Experiences ranged from feelings of me.” The feeling of being “fed up” was peace and clarity to numinous or explicit described by another participant, where, spiritually-laden phenomena wherein “I truly feel… the negative effects and normal conscious functioning was the cost that it has to be listening to the subsumed by the emergence of the ego.” The participant continues: “I know ostensible Higher Self. it doesn't sit well with me to rely on the Discussing the source beyond ego and it's in those moments where I ego, one participant states, “the source, know that to take away that fear that I'm as I understand it, is my Higher Self, my feeling, I need to let it go and reach for True Self, having nothing to do with my Jesus' help... in that moment I'm the one ego, and having nothing to do with me, that needs to ask for help…”. Another the therapist.” Therapy itself was viewed participant offers her experience in as more resonant with patients and more similar terms, stating: effective overall from this state, with therapists stating that communication So... if I'm catching myself in the was clearer, more direct and more act of thinking I'm right... or impactful overall. As one therapist notice that I'm judging... then states: bringing it to my teacher... [and] asking for help.... I'm bringing it … it seems that the message I am to the part of my mind – the mind sharing at the moment cuts – where the shift happens.... You through a lot more effectively. It know, just opening, sort of seems like it becomes more recognizing when I'm off and then integrated in them rather than [it opening to, "okay, help me", just being] just words… asking for help…

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Participants also universally Another participant describes a reported inspired, spontaneous and profound, if rare, experience of “pure effective interventions administered beauty”: from the ego-negative state. One therapist said, “I knew it wasn't coming It doesn't happen that often, but from me... but coming from a higher there are times when something [me].” Citing the novelty of happens in the therapy where you interventions and the associated and the patient have this feeling of peacefulness that resulted from such total joining and the patient states, a therapist reports: “I never knew knows it and you know, and what would come through when I there's just a moment of pure allowed this process to overtake me, but beauty in the therapy and that's there was a sense of peacefulness, there where the healing occurs... was a sense of certainty.” Additionally, participants Participants emphasized the stark highlighted the ineffability, yet contrast between therapy offered from profundity, of relating to others from the the standpoint of the ego as opposed to beyond the personal sense of self. As therapy while in an ego-negative state. one participant said, “… when I was out One participant says, “…there was just a of the way… [I] was really gone. It was sense of – I hate incorporating the word a form of therapy that certainly you love because I'm not sure that sounds didn’t learn about when you were sincere, but yet, I think in that state there studying for your master’s.” was that sense of being surrounded and Physical, non-ordinary enveloped by something that the ego experiences also accompanied the ego- world doesn't offer.” Another therapist negative state. Emphasizing the summarizes the contrast, stating, “I ineffability of the experiences, a think the biggest difference would be, in participant reported: the ego it's as if you are this individual making decisions about what to say, I feel expansive and kinda glowy what to do, how to react and it's as if [sic], and I feel like there's love you're choosing what to do with the coming out my eyes, and client. And getting out of the way, it's connected to whoever's there with just happening.” me. So I guess it's… a visceral kind of thing. Head and heart Theme 4: Seeing psychotherapy oriented I guess, but an open, as an inherently spiritual, shared expansive, connected feeling. It healing experience. Participants doesn't really have words. universally sought to contextualize their experiences of letting go of the ego in psychotherapy practice within the

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broader outline of their spiritual path, people coming together, joining, thus establishing a functional without a sense of difference. confluence between spiritual and professional life. This included Participants agreed that experiencing a fundamental shift in how psychotherapy practice served as an they viewed the purpose of the patient- ideal setting where lessons from their therapist relationship, as well as spiritual life could be practically expanding the definition of healing and applied, leading to a unified perception the ultimate goal of psychotherapy. of the process and purpose of One participant articulates this in psychotherapy. While therapists terms of viewing the therapy process as universally described their adherence to a shared healing journey undertaken the norms and standards of ‘normal’ with the client, stating: psychotherapy practice, they nevertheless felt as though their I think that what I call ‘real experiences with clients entailed a healing’ anyhow, is the fact that broader, unitive purpose. As one we're both… on our journey of participant summarily states: healing, and to see that even though I'm sitting in the Anybody who walked through that therapist's chair that I'm in a door was an opportunity. And I process of healing as well. know that now in every instance of everything I do, whether I get a Therapists additionally flat tire and the guy from Triple A emphasized experiencing reciprocal comes and helps me. It doesn't healing benefit in working with clients. matter... I can join with them. As one participant states, “I feel like I'm There's nothing else. [I] either healing through my connection [with want to be separate and unique, clients]… And I learn tremendous or I join. It's hard work. amounts from the people that I'm with.” To that point, another participant states, Discussion “I don't think the client ever realized that For participants in this study the EN he was serving me as much as I was experience was a very real phenomenon, serving him.” encompassing the whole of the Therapists thus sought to expand psychological identity, profoundly psychotherapy’s purpose beyond impacting perceptions, cognitions and traditional norms. As one participant felt-sense experiences, resulting in an states: expanded worldview aligned with non- dualistic spiritual principles. Findings I see psychotherapy in its purest further suggested a significant alteration form, as the experience of two to participants’ view of themselves as

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therapists. Whereas traditional norms in responses toward clients such as love, psychotherapy assert that the therapist is openness and deep acceptance (p. 11). charged with and responsible for It is important, however, as a treatment, participants reported that point of contrast, to highlight the another presence within, originating particular spiritual context in which this from beyond the ego-self, was instead study’s results were framed. This holds ‘doing the healing’. The primary task for the salient meaning of the present participants, therefore, was to ‘get out of findings and as such, offers a significant the way’ and allow this presence to point of departure from previous emerge. This led to a feeling of research. Implied throughout is the participating in, rather than unilaterally recognition of an internal dichotomy creating, a shared healing experience, between the participant’s egoic identity underscoring the notion of the encounter as a therapist, and their spiritual, non- containing a meaning and significance egoic identity, identified by some as beyond what is understood in traditional ‘Love’, ‘Higher Self’, ‘Holy Spirit’, or practice models. ‘Jesus’. Through this symbolic medium, therapists sought to achieve a feeling of Previous Research, Contrasting spiritual union with their patients, Elements understanding that relinquishing Previous research supports the findings. attachment to the ego would create a For example, Geller and Greenberg’s healing environment conducive for (2002) study on ‘therapeutic presence’ maximal impact while also enriching the showed that the experience of ‘presence’ therapy process, adding to it an shared in some of the lived features as underlying experiential basis for ego- reported by individuals in this study, negative states of consciousness. including: a sense of total immersion in Participants thus viewed their EN the moment; enhanced awareness; experiences with clients in distinctly feelings of increased spontaneity and spiritual terms utilizing a process- creativity; the ability for intuitive, oriented framework – being in the ego to highly empathic resonance with clients; then going beyond it – to articulate its a sense of trust and ease for the process; phenomenality. The dichotomy between as well as increased feelings of love and therapist and client was viewed as compassion for clients. Similarly, superficial, a secondary feature to the Cooper’s (2005) study on ‘relational underlying oneness which they depth’ bears similar results as well, with ultimately shared. The less identified participant reports on relationally-deep therapists were with the separate, egoic encounters with clients containing self, the more joined and unified they qualities of profound empathic felt with their clients, a unification attunement, high levels of congruence, which transcended the constraints of the perceptual clarity, and positive emotive body-mind matrix.

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the spiritual substratum beneath the Finding an Appropriate Context world’s illusory appearance. The lives Given this, the essential nature of this and teachings of Eastern spiritual experience is more appropriately luminaries such as Ramana Maharshi, contextualized within the literature of Nisargadatta Maharaj, and Ramakrishna non-dualistic spirituality, spiritually- Paramahamsa, among others, offer a based psychotherapeutic models and compelling view into the nature and spiritual healing. For example, Martin’s experiential properties of the ‘Self’ (2015) analysis of so-called persistent beyond ego9. Catholic contemplative non-symbolic experiences (PNSE), a and mystic Bernadette Roberts (2005, term which references experiences 2007) similarly describes states of mind alternatively known as nondual beyond ego and selfhood, remarking awareness, enlightenment, mystical that the contemplative journey experience, and so on, provides a helpful comprises discrete levels and stages phenomenological corollary for the toward the ultimate goal of union with experiences shared by this study’s God and beyond.10 participants. For Martin, a significant In the psychotherapeutic context, element of PSNE is the reported Blackstone (2006, 2007) and Wegela decrease in agency of individuals who (1994) offer psychotherapeutic models inhabit persistent nonsymbolic states, based upon non-dual spiritual practices. that is, the experience that one is being Blackstone describes ‘nondual carried or moved by a power or force awareness’ as an achievable relational beyond the conditioned egoic will. state between therapist and patient Additionally, the philosophy of emphasizing a state of mind free from, Eastern non-dualistic spiritual “conceptual representations, traditions, particularly that of Hindu constrictions and fragmentations” Advaita Vedanta, provides an additional (2006, p. 27), while Wegela articulates theoretical backdrop upon which to the concept of ‘brilliant sanity’ within a ground the findings. As Deutsch (1969) contemplative psychotherapeutic writes, Advaita Vedanta, “is concerned schematic, this being a non-ego to show the ultimate non-reality of all condition leading to a diffusing of the distinctions”, whereby the individual barriers between therapist and client. In recognizes his or her true identity each model there is an emphasis in beyond the separate self, assisting therapists achieve an expanded undifferentiated from that of Brahman, inward state, highlighted by a lack of

9 For further reading see Maharshi (1975); beyond the unitive or ‘no-ego’ state often discussed in Nisargadatta (1973); Ramakrishna, Gupta, & Math, traditional Catholic mystical theology as the (1942). culmination of the spiritual journey. 10 Roberts’ work is noteworthy in her description of the ‘no-self’ state, which articulates a dimension

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self-referential thinking coupled with an egoic ‘organizing and purposeful increase in refined perception, intuitive principle’ (sometimes called God) insight and numinous, spiritually-laden which is then shared with the healee, that experiences. potentiates healing. Interestingly, in terms of the functional mindset required for healing The Role of Wapnick and ACIM as described by participants in this Yet the work of psychologist Kenneth study, certain aspects of the findings Wapnick, based upon the contain corresponding features as those psychologically-informed spiritual detailed by the famous twentieth- teaching of A Course in Miracles century spiritual healer Joel Goldsmith. (ACIM, 1992) naturally offers the most Healing, for Goldsmith, entails a lucid foundation upon which to discuss transformation of consciousness of the the findings of the present study. would-be healer, from an egoic, Illustrating ACIM’s view of separative identity, to one unified with psychotherapy and its relation to healing God, and thus endowed with the ability and therapist development, Wapnick to extend healing to others. In The Art of (2016) writes: Spiritual Healing (1959/1992), Goldsmith writes, “It is not in your The process of healing occurs on understanding or ability that will ever a level totally unobservable, yet help you or anyone else: It is God’s immanently experienced. It is the understanding and ability of which you effect of a process of growth that permit yourself to be an avenue, just as involves therapists’ development a composer permits melodies to flow of their… intuitive natures: their through him” (p. 139). Note that this capacities to set aside their sentiment is one which was commonly intellectual, rational thought, and reported by this study’s participants. allow another thought to take its This approach is further place – one that is more real and corroborated by Targ and Katra in their natural, though different from our book Miracles of Mind (2010). Targ, a personal selves. Psychotherapy laser physicist and leading figure in the then, is in essence an undoing of field of and the unreal, to be replaced with the consciousness studies, cites the love and wisdom that is always preponderance of data related to there, and which alone reflects spiritual healing effects, suggesting that our real selves. (p. 411) the ‘nonlocal mind’ accessed by genuine healers transcends spatial and temporal Wapnick’s method of boundaries. The authors further contend psychotherapy blends the insights of that it is the healer’s ability to form a non-dual philosophy and mysticism stable, conscious union with this trans- with the practical needs of the treatment

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encounter, thus expanding unity with God – while sharing this psychotherapy’s purpose to include the loving, transcendental attitude with revelation of a trans-egoic, spiritual patients within the demarcated dimension of reality experienced and parameters of clinical practice. conveyed within the clinical context. This of itself facilitates healing, Implications for Psychotherapy resulting in the provision of therapeutic That the experiences reported by this interventions appropriate to the patient study’s participants offer a meaningful and his or her symptoms, though phenomenological analogue to the generated from a non-spatial, atemporal insights of non-dual spirituality and spiritual ‘source’ originating from mysticism as well as progressive outside the therapist’s ego-self. findings from modern consciousness Wapnick asserts that while the therapist studies suggest important implications behaves as his or her role dictates, he or for the field of psychotherapy. she never loses sight of the underlying An expanded purpose. A unitive purpose to which the encounter primary implication based on this is aligned. Wapnick elaborates: “Our study’s findings suggests a broadened real responsibility is not to our patient… context for the psychotherapy encounter Our task is only to let the Spirit of God to include a shared, spiritually-informed heal through us as we join in his name. healing experience for both therapist and We step back and let him lead the way” patient. This is a logical extension of the (1980, p. 52). ontological framework from which The insights offered by Wapnick participants described their experiences, are clearly reflected in the findings of based on the non-dualistic principle that the study. Participants repeatedly sought ultimately, therapist and patient are to contextualize their experiences within already joined – the correction lay in the larger framework of their spiritual undoing the egoic interpretation which paths, thus elevating psychotherapy’s heretofore framed the encounter. Thus, meaning beyond its traditional premises. therapy’s focus is not on the Participants were also very clear to amelioration of the client’s symptoms as emphasize adherence to their such, but rather, an opportunity for the professional roles, working within and therapist to heal himself – vis à vis fully embracing the parameters and undoing the ego – and consequently constraints of the profession. In this infusing therapy with a unitive healing way, therapists regarded themselves as attitude from which interventions would ‘normal’. Participants thus seemed to naturally emanate. seamlessly inhabit a split identity: both Therapists must appreciate, as spiritual practitioners hoping to however, the process-oriented aspects advance their progress in what they involved in divesting themselves of the believed to be the ultimate healing – ego, as they are ultimately compelled to

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recontextualize their own roles and the denote this identity, it is important to basic nature of the therapeutic self- acknowledge those names as serving as concept. This involves becoming a meaningful symbolic referent for an acutely aware of one’s own needs, internal presence of love beyond the agendas, and clinical rigidity – those oft- ego’s narrow, exclusive parameters. In unconscious aspects of the clinical ego other words, to call upon the help of whose core is founded upon the belief Jesus was not to engage in a magical that I, the therapist, am the healer – and incantation; rather, the intent was to shift undoing their effects through a one’s mind from a state of separation symbolic, inward act of turning away and duality to one defined by wholeness, from the ego and toward with the non- joining and love11. From there, ego presence of love in the mind. To interventions carried a power and accomplish this further requires the momentum primed for maximal impact, ongoing cultivation of an attitude of though imparted through an embodied clinical humility, underscored by the felt-sense of wisdom and intuitive awareness that though healing may ‘knowing’. Therapists would therefore come through the therapist, it would be significantly benefit from actively mistaken to believe that it originates cultivating a relationship with the non- from the therapist (Bustos, 2018). ego ‘Self’, whose transcendental nature Following this, therapists would learn to reflects the unitive identity, the ‘real consciously assume a dual-aspect self’ (Wapnick, 2016) as depicted within identity: that of a professional therapist, various spiritual and contemplative abiding by the procedural and structural traditions, meaningfully applied within norms of the profession, while at the the therapeutic context. same time demonstrating the Broad applicability. Though willingness to subsume their own participants in the study were all clinical agendas and operate from the non-linear, psychotherapists and practitioners of the transrational logic of the ‘real self’ spiritual path of A Course in Miracles, beyond the ego. their clinical experience, treatment style Developing a relationship with and general approach varied greatly. Yet the ‘Self’. Yet, as shown, the primary the findings showed a qualitative mechanism in accessing this state lay in similarity as it related to moving beyond submitting the egoic will to the ‘Self’ the ego. The author thus poses the beyond the ego. While participants in question: What are the implications of a this study utilized terms such as ‘Jesus’, general phenomenological uniformity in ‘Holy Spirit’, ‘Love’ or ‘Higher Self’ to

11 Participants utilized symbolic references in concert presence of love and wisdom. Any name, be it with A Course in Miracles; thus, the name ‘Jesus’ or ‘Krishna’, ‘Buddha’, or simply the perception of an ‘Holy Spirit’ is important insofar as it meets the criteria abstract ‘healing energy force’ would suffice. for a personally meaningful non-egoic internal

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the experience of EN within an denote that the inspiration they received, outwardly diverse group of individuals? or the spontaneous interactions which The answer rests in the potential they offered, however novel, were broad applicability in utilizing EN as a provided within the context of their role foundational reference frame for therapy as therapists. practice. Given that the primacy of EN Therefore, it is necessary to lies in the inner life of the therapist – the encourage therapists to maintain activity of his or her mind – the style of adherence to whatever form of therapy one espouses is irrelevant psychotherapy they are most toward the goal of getting out of the comfortable with and seek to establish a way. Thus, EN may be employed relative level of mastery within its whether the therapist is practicing strict guidelines. As the concert pianist must behavior modification interventions first understand the fundamentals of with children or conversely, while musical theory, performance and exploring the depths of the unconscious composition before the inspiration of the in a Jungian analytical process. Letting music can be shared, so should the go of the ego and allowing the presence therapist employ whatever methods he of the higher self to emerge is not or she can best utilize according to his or determined by external factors and her natural tendencies. With a firm therefore may be meaningfully external basis for the application of accomplished in a wide range of clinical therapeutic technique, as well as settings12. grounding in the ethical and professional The role of professional norms required of the psychotherapy competence. Employing EN in therapy profession, therapists would stand practice implies that therapists already prepared to integrate EN meaningfully have some level of clinical training and within practice. Yet the external forms expertise and are comfortable within the of the practice remain secondary – as professional norms as established. This Wapnick (2006) writes, “Our personal is a vital point, as the reader might be and professional belief systems are tempted to believe that the spontaneous, ultimately irrelevant to this new vision, inspired and seemingly unplanned for they are but the vehicles we use to interventions which at times convey the underlying response of love” characterizes EN in therapy somehow (p. 418). negates the need for normalized A broadened worldview within treatment provision. This is not the case. psychotherapy. There is currently Recall that participants were careful to broad academic basis to support the

12 This may have particular utility with difficult-to-treat devotes a large portion of his psychotherapy practice populations or within the constraints of community- to a school-district special education setting, based agency settings, where the risk for therapist employing this approach within the obvious burnout runs high. Relatedly, this author currently constraints of school-based psychotherapy.

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phenomenology of ego-negative states If accepted, these insights would upend of consciousness, which as discussed, the dominant, Newtonian-classical has conceptual correlates in progressive worldview, representing a palpable sea- physics models, integral philosophy, change in human understanding, on par and of course, in the literature of the with the Copernican revolution. perennial philosophy. Yet in general, the Laszlo (2014) argues for this very profession and academic discipline of notion as a logical outcome of his A- psychotherapy remains entrenched field theory, the implications of which within a strict dualistic worldview, stand to usher in “a twenty-first century necessarily reflecting the rational, paradigm that recognizes… a deeper positivist, and materialist philosophical dimension beyond space and time and basis from which it emerged. Though that the connection, coherence, and there is currently no consensus related to coevolution we observe in the manifest the concepts put forth by progressive world are coded in the integral domain ontologies regarding the irreducibility of of that deeper dimension” (p. 7). These consciousness, or similarly for the arguments and others (Beauregard, et. notion of a type of ‘universal al, 2014; Chopra & Kafatos, 2014; consciousness’ enfolded throughout Tiller, 2009) offer similar conclusions existence (Cochran & Klein, 2017; which acknowledge the need for moving Rosenblum & Kuttner, 2011), the beyond the rigid dualism of mind and evidence nevertheless is substantial and matter toward a sincere, integrated compelling (Bohm, 1980, 1990; scientific outlook, where the inherent Duquette, 2011; Henry, 2005; Kastrup, connectivity of life, mediated by 2019, 2017; Laszlo, 2004, 2014; Radin, consciousness or mind-like activity, 1997, 2004; Schrodinger, 1967). assumes a chief role. The author, therefore, poses the Viewed within the context of the questions: What if the psychological present exploration these insights sciences began to more assertively portend a radically altered backdrop for detach from the physicalist-materialist the assumptions of clinical overlays guiding its assumptive psychotherapy which indeed rest upon a premises? Additionally, what if the strict existential dichotomy between ideas of nonlocality, complementarity therapist and patient. As such, it may be and the consciousness-modulated basis that the therapy interaction itself is an of physical reality finally touched down interactive play between two seemingly through academia, eventually landing in separate individuals, who in truth, are the soft sciences, shepherding the view one, inseparable and part of a larger, that subject-object dualism is a mere universal, whole. Removing the illusory metaphor describing phenomena that conceptual schemata imposed by the are, as Kastrup writes (2017), ripples on therapist upon the patient which a pond, inseparable from the pond itself? includes his primary sense of self, is to

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therefore ‘heal’ this ‘separation’. It therapeutic task take on a new, expanded stands to reason, then, that these course. Psychotherapy becomes not experiences and others like them offer about healing the patient, but rather, phenomenological evidence of a more about the therapist healing him or herself natural state, reflecting the fundamental of the erroneous, yet fundamental, belief unity at the heart of existence in which that he or she is separate from the everything, including the human patient, and from there allowing the conscious apparatus, is included. unitive love that exists beyond the ego- self to inspire the therapist toward Conclusion actions that are spontaneous, creative, This study sought to explore the and ultimately, helpful. dynamic of incorporating a non- While this study was not focused dualistic spiritual worldview within on examining specific therapeutic psychotherapy – namely that of A outcomes, this remains an area of Course in Miracles and Kenneth potential further inquiry, as relating to Wapnick – and as such providing a patients from an ego-negative state most phenomenological correlate to some of certainly impacts the dynamics between the more radical ideas emerging from therapist and client. In its most contemporary consciousness studies as elementary sense, ego-negative states in well as offering further insight on the therapy produce individuals who are nature of ego-negation within the present, attuned, patient and therapy encounter. As observed, this compassionate – all traits and qualities bears greatly upon the experience of the which in themselves are correlated to therapist, and raises important questions effecting positive client outcomes regarding the dualistic assumptions (Norcross & Hill, 2004; Norcross, & upon which the discipline of Wampold, 2011; Wampold, 2012) psychotherapy is built. Yet when the idea of In therapy, the temptation is to incorporating the non-egoic source focus exclusively upon the client – his or within treatment, the ‘Self’ beyond the her symptoms, their course, treatment ego, emerges, the meaning and purpose methods and related objective of therapy is transformed. In this vision, parameters for measuring success or the therapist comes to see himself failure. This study was a deliberate situated within a luminous, holistic attempt to focus on precisely the dimension of timelessness, wherein all opposite – the inner life of the therapist, perceptions of separation are dissolved wherein he or she comes to view the and only a living oneness is perceived. patient not as a separate, discrete From this dimension, healing carries a individual in need of healing, but rather, new meaning, beyond that of mere as part of himself. From this ontological symptom relief, but rather upon the viewpoint, the parameters of the realization of a love beyond form and

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appearances. Here the therapist is Nick Bustos, PhD, LMFT is a healed, and from this standpoint he or practicing psychotherapist she shares this healed awareness with currently serving as lead faculty the client, conveyed in a form that can and Dean of Student Life at be heard and understood. In this, California Institute for Human therapist and patient are healed together. Science in Encinitas, Ca. He is The author concludes this exploration also on the Executive Advisory with an apt quote from Kenneth Council for the International Wapnick: Society for Consciousness Studies. He can be reached at … Therefore, my patients are my [email protected] therapists, not in form certainly, but rather through being the instruments of my own healing. By my remembering that the goal of therapy is my healing… I remember to join with my patients in love by choosing against the thoughts and feelings that had kept us separate. Together then we join with the peace that comes only from the loving presence of God (or whatever name you give), who is the true healer. (p. 410)

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