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Learning to embrace uncomfortable emotions

Is there an expectation that we will not have uncomfortable emotions?

To have different emotions is to be human. Life is about feeling emotions. We notice our emotions and label them. Emotion is normal, we have to feel it to get past it.

How we look at things and process information is based on our early experiences. In psychological terms we develop schemas. These determine how we look at the world and act as a guide to our cognitive processes and behaviour:

‘A schema is a cognitive framework or concept that helps organise and interpret information. Simply put, a schema describes patterns of thinking and behaviour that people use to interpret the world.’  Very Well Mind 2024.

Emotions can be problematic and we can hold negative beliefs about unpleasant emotion, i.e. emotional schemas, and this can lead us to wanting to avoid the negative emotion. In other words, we have appraisals about our emotions. For example: If you get angry then you will lose control; if you cry then you are weak; if you are afraid then you are a coward; you shouldn’t be upset because others have it worse than you; if you are sad then you are selfish. As a result of these beliefs, we may develop problematic emotional schemas such as: I am weak and childish if I have these feelings; my emotions are a burden to others; I will be punished for my feelings; other people don’t feel this way; I should stop feeling this way.

These appraisals guide us in managing the emotion and can make it difficult to express feelings, and a fear of expressing feelings may develop. This can then lead to mental health difficulties such as anxiety disorders, depression, low self-esteem.

Emotional schema development is influenced by all the same factors that influence our core beliefs, i.e. our early experiences, and significant others.

Think about the emotional environment you grew up in. How did people respond to your emotions? How did they make you feel about your emotions?

As a child you may not have been allowed to express your upset, you may have been told not to cry, to get over it and move on. However, crying is part of life. It’s linked to a normal emotion.

Parents may have had emotional styles, e.g. dismissive – denying the significance of a child’s emotion; disapproving – criticising and over controlling of a child’s feelings; or emotional coaching – assist in expressing, identifying and differentiating emotions, and problem solving. Emotional coaching obviously being the most helpful.

Many people fear not being able to control their emotions and so fear expressing them. However, we need to make room for these emotions, let the emotion in. You can have a feeling of anger and not act in a hostile way.

We can become anchored to our emotion if the emotion is intense. Intense emotion can be interpreted as long lasting and increasing in intensity. We can over focus on the emotion and use the current emotion to interpret current situations and predict future situations. This then maintains the problem. This can happen with anxiety, and the more anxious about situations we become, the smaller our world becomes. These negative feelings can lead onto other negative feelings such as hopelessness and helplessness.

However, if we can look at the situation from the perspective of a different emotion, might this change? For example: Be curious – what can I learn from this? Challenge – what can I do to make things better? Find meaning – how does this tell me what matters? Compassion – towards self or other. Emotions change. Can you think of your feelings as waves that come and go? It can be helpful to observe the emotion, notice if it goes up and down. Neither positive or negative feelings last indefinitely.

When we feel grief at the loss of a loved one and don’t want to feel like this anymore, does this mean we would rather not have had that person in our life, to not have had a relationship with them so that we can avoid experiencing the loss of the person? I suspect not.

We need to make room for the loss and the pain, build a life around this. Life is about having uffering. The suffering is worth it, to have experienced the love, the relationship, etc. We need to remember emotion is temporary. Think of when you experienced this emotion before, how did you move on from it? Think about past ways you coped, did what you fear happen? How did the emotion come to an end?

Problematic coping is when we try and avoid – we use drugs, alcohol, ruminate, stop doing things. Alcohol or drugs work in the moment but longer term we feel worse, and may need more to get the same effect and then feel even worse.

It is how we cope with the uncomfortable emotion that enables us to progress. In CBT we learn to do this by drawing on various strategies including distraction, problem solving, acceptance, social support, cognitive restructuring, decreasing the arousal, behavioural activation and modifying beliefs about emotion.

Being human means you will have unpleasant emotions. Pain, tragedy and loss are part of having a full life. Disappointments are inevitable. To manage disappointment, we readjust our expectations. We have to get through the difficult emotion to get to what we want. Emotions go up and down, we have to learn to tolerate them. You do the hard things so that they become easier in the future. If you believe the emotion goes on forever then it maintains the problem. We have other emotions than the one we’re thinking of right now. Think of feelings as coming and going, allow them to come and pass. We can’t suppress emotion, if you try to it comes back. The same with our thoughts, we can’t stop them coming. We have to make room for them, observe them, accept them and let them go.

 

Brighton and Hove Psychotherapy is a collective of experienced psychotherapists, psychologists and counsellors working with a range of client groups, including fellow therapists and health professionals. If you would like more information, or an informal discussion please get in touch. Online therapy is available.

 

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Parents – the ghosts and angels of our past

     They fuck you up, your mum and dad.
     They may not mean to, but they do.
     They fill you with the faults they had
     And add some extra, just for you.

These lines open Philip Larkin’s best-known poem, ‘This Be The Verse’. I still remember our English teacher reading it aloud to us, a class of giggling adolescent school children, many moons ago.

But now as a therapist, daughter, mother and hopefully a wiser individual than when I was aged thirteen years and seven months, I believe it needs some gentle revision. We have advanced our understanding of epigenetics and intergenerational trauma; these concepts are in common parlance with my children’s generation. But from a psychoanalytic perspective perhaps we can add a more helpful view.

In 1975 Selma Fraiberg (et al), a clinical psychologist and social worker wrote a seminal paper with the title, ‘Ghosts in the Nursery’. In it they create the metaphor of ‘ghosts’ to highlight the connection between a parent’s past unremembered negative experiences and their future parenting styles, communicated via the unconscious processes of which we are all, by their very nature, unaware.

In 2005 Lieberman (et al), wrote a paper countering or ameliorating the conclusions presented by Fraiberg entitled ‘Angels in the Nursery’. In this paper they illustrate how positive experiences are also transmitted unconsciously, even if unremembered, and can serve as protective factors for even the most troubled of the clients they worked with: ‘We argue that uncovering angels as growth-promoting forces in the lives of traumatized parents is as vital to the work of psychotherapy as is the interpretation and exorcizing of ghosts.’

Christopher Bollas, another renowned psychoanalyst, suggested that when we experience intense, overwhelming negative experiences or feelings as a child or young adult our unconscious serves to protect us by packaging them up and posting them forward to our adult self. In this way we are offered the opportunity to deal with them when we have the strength and resources to manage them without the fear of collapse. Carl Jung believed our unconscious has a teleological nature, which means it has a purpose or use towards a goal or end result. So perhaps when we receive this package to unwrap it’s because we’re ready, however unwelcome or difficult it may feel. Receiving this package from the past often prompts many of us to seek help from a professional psychotherapist, someone to unwrap the past with, a safe space, a guide or a guardian of the process.

This psychoanalytic process is an exploration of our past and how it relates to our present. It aims to weave an understanding of our unconscious processes using the threads that connect the experiences of our past and present selves.

And what of our parents? What do we know about their life stories, their childhood experiences? How do we ask? Should we ask?

Have we lost something in the lack of oral traditions that pass the experiences of our elders onto future generations? How much of your family’s relational history is available to you? How much of your childhood do you remember? If we don’t remember and we can’t ask, perhaps we can wonder or imagine together with a guide or a guardian in a therapeutic alliance.

And then perhaps we can ask… What if our parents managed to give us something they had never experienced themselves? What made it possible for them to do that? What if we somehow found the compassion, understanding and sensitivity to return to them something wonderful that they had never received, but found it in themselves to give to us?

There are ghosts in all our pasts, but there are also angels to find and perhaps thank, for ourselves, our parents and the generations to follow.

 

Shiraz El Showk is a Training Member of the Association for Group and Individual Psychotherapy (AGIP) and a registered Training member of the UKCP, She is experienced in Psychodynamic counselling and Psychoanalytic Psychotherapy work with individuals, on both long and short term basis. Shiraz works from our Brighton and Hove practice, Lewes practice and online

 

Further reading by Shiraz El Showk –

Is an AI therapist as good as a human one?

What is the unconscious? (part one)

Why is three the magic number? Third spaces, secure bases and creative living (part two)

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What is love? (part one)

Perhaps a question that has occupied humans since the dawn of time, it may seem like an odd title for an article, however, the answer to this question in psychological terms is profound.

What love is not

Firstly, love is not really what most people believe it to be; the opposite of hate.

Love can only really exist in the context of a relationship whether with ourselves or another. In fact, it is a prerequisite that we love ourselves in order to be able to love another. And loving ourselves has itself a prerequisite, which is that we have internalised the felt experience of being loved by another. Love begets love.

Love is also not the same as falling in love. Falling in love is generally a phrase that we apply to romantic relationships. It is a powerful and wonderful experience filled with a range of diverse emotions that make us feel quite ‘out of sorts’, and in presentation can be a little akin to psychosis, in the old-fashioned sense of the word – we do not see the other as they are, but idealise them to the extent that we can ignore reality.

Therefore, love is neither the absence of hate, nor is it idealisation, which is really another way of saying the same thing.

The opposite of love

Returning to the question of what is the opposite of love, it is indifference.

Indifference implies no relationship. Now, this may be all well and good in the context of others with whom we have no contact – people we pass in the street – but relationally, indifference is problematic.

Indifference towards someone with whom we are supposedly having a relationship means that we are unable to care about them. We are unable to relate to them as a separate human being who has their own set of thoughts, feelings and needs.

In relationships where there is an indifference towards the other, the relationship is inherently based on power and control dynamics in lieu of love. This would also psychologically constitute a sadomasochistic relationship, one that is based on a need for the other rather than a love for the other.

Such relationships are rigid, uncompromising, unsatisfying and based on fear of abandonment rather than on freedom.

What love is

Put simply, love is the capacity to value another, despite a lack of control over them and an acknowledgement of difference.

Love is the capacity to tolerate frustration and disappointment in a relationship.

And real relationships are the integration of both love and hate.

Who can love?

Human beings are relational in nature, meaning that we are born into relationship with our mothers. Like other mammals we develop in utero and are dependent on the relationship with our mothers for our survival – and more so and for a longer duration than any other mammal.

It is through our relationship with our mother (or primary carer) that we learn about love. Through being loved we learn that we are lovable and therefore worthy of love. We learn over many years to love ourselves and then with this comes the capacity to love others. That’s if it all goes to plan.

Infants cannot love and nor can some adults

Most people tend to idealise babies seeing them as lovely, sweet and adorable. However, babies are little tyrants. Babies and young infants are entirely consumed with their own needs. They have no capacity to love their mother, father or anyone else – they simply need to be loved. That does not mean they don’t form an attachment to us or that they don’t need us – on the contrary, they need their mother for their very survival.

However, an infant never wakes in the night and thinks to herself: “My mother is asleep so I will put off needing a feed for another hour so she can get some rest”. They simply cry. Over time infants must learn about surviving feelings before they develop the capacity to love, and one of the main feelings they must contend with is frustration.

Mothers frustrate their infants enormously, in that despite the fantasies of the young child, they have no control over their mother. They can cry, scream and make a mess but ultimately it is up to the mother when she appears and if at all.

Most mothers do appear, but not magically at the exact moment the infant needs her. This presents the infant with a problem. The young child, in order to cope with feeling helpless and impotent, initially constructs a story of the perfect mother. When this jars with reality as a result of the ordinary failings and humanness of her mother, the solution for the infant is to create two mothers: one good and one bad.

The two mothers – love(d) and hate(d)

The infant creates this split in order to cope with her frustrations and rage at not being able to control her mother. The good mother is the one who attends to her needs, the bad mother is the one who disappoints. It is a developmental step and a way of psychologically managing conflicting feelings – love and hate.

Over time, with a good enough relationship between mother and child, the child reaches the painful conclusion that there are not two mothers, but rather one who is mostly good, but also disappoints her. This is a huge developmental stage and means that the young child can not only start to bear reality and the separateness of others, but also forms the foundations of being able to love.

So, the answer to the question “who can love?” is that it is those who have reached a developmental level of maturity that in the world of psychoanalytic object relations we call ‘the depressive position’.

The sad reality is that there are a fair few adults who are simply unable to love. They continue to see the world in terms of good and bad and therefore oscillate between idealisation and denigration – neither position being real except in the world of fairy tales.

Personalities that can love

In the world of psychoanalytical psychotherapy, we tend to focus less on the behaviour of a person (although it still matters) and more on understanding, through the therapeutic relationship, two key diagnostic criteria: personality organisation and personality style.

Personality organisation is a term used to understand the psychological maturity of a person – what ordinary developmental stages of emotional and psychological maturity they have worked through. There are three categories, neurotic (most of us), borderline and psychotic. Please note the term ‘borderline’ has nothing to do with the DSM diagnosis of borderline personality disorder.

All of us have a personality style and whilst there is no such thing as a single personality style as we are all a mix of different traits, most of us have a style that dominates. The more dominant one particular style and the more rigid that person’s personality combined with having a borderline personality organisation, the more likely it is that that person may be described as suffering from a personality disorder.

The narcissistically organised patient

If we take the example of a strongly narcissistically organised patient who has been on the receiving end of childhood neglect and as a result has a borderline organisation, this person is stuck developmentally at a very young age.

I have chosen the narcissistic personality style as an example, as the developmental process of shifting from a one-person world to a two-person world is one we all undergo – we therefore all have narcissistic personality styles as young infants.

This patient will not be able to love nor feel loved. They will oscillate between idealising and denigrating others, and be indifferent to the feelings and needs of anyone around them. They need others strongly but hide this, as vulnerability is shameful to them.

Why does love matter?

Love matters enormously as we are born into, defined by and continue to need relationships throughout our lives. Ultimately, it is love that gives life meaning.

Devoid of love, the world is a fearful and dangerous place – a place that needs controlling and managing.

Without the capacity to love, we cannot have psychological freedom.

Psychotherapy is a cure through love

Freud talked about analysis (psychotherapy) as being a cure through love. I have written about this here.

What has been damaged or hurt in relationship can only be healed in relationship. And real relationships are always based on love.

 

Mark Vahrmeyer, UKCP Registered, BHP Co-founder is an integrative psychotherapist with a wide range of clinical experience from both the public and private sectors. He currently sees both individuals and couples, primarily for ongoing psychotherapy.  Mark is available at the Lewes and Brighton & Hove Practices.

 

Further reading by Mark Vahrmeyer – 

I worked as a Psychotherapist with Death. Here’s what I learnt

How do I become more assertive?

What is the difference between loving and longing?

Why do we expect women to smile and not men?

Is there something wrong with me for hating Christmas?

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The psychological impact on children who grow up in cults

I have just watched the latest Netflix docu series “How to Become a Cult Leader?” and was pleased to see that images of the cult I grew up in appear in it with frequency, because it means it is undoubtedly and widely recognised as a cult. Familiar images of the cult leader doing “energy darshans” (so-called transmission of energy) with his disciples, who in turn look utterly blissful, was designed to portray him as someone who holds special powers and cures people’s suffering instantly.

Indoctrination from an Early Age

The indoctrination of children in cults differs from that of adults in that children are extremely vulnerable to adult influence – the people they look up to, especially their parents. Children’s brains are still developing, and they are like sponges, absorbing the world around them, the world of adults who create the environment they exist in. A child will absorb the world view of those around her and accept this as her reality because this is all she has known.

The Cult Leader’s Demands Always Comes First

In cults, the cult leader or doctrine always takes priority over anything else. The child who grows up in a cult will never be the centre of attention in her parent’s world because they will most likely be totally self-absorbed with the cult leader and the cult demands. These demands are usually great and unattainable because the leader is likely to be highly perfectionistic, insatiable, and persecutory of those who do not meet his or her ideals. Moreover, a cult leader will employ fear tactics with their disciples and keep them in a state of perpetual adoration towards him and shame towards themselves. In this state of fear, shame and total preoccupation with another, there is no room for the age-appropriate demands of a child who actually needs their parent’s care and attention.

“Have No Needs”

A child who grows up in a cult learns to have no needs because she quickly learns that they do not matter. To survive in the cult and gain some crumbs of attention from her parents, she will have no choice but conform to the leader’s demands, try to fit in as much as possible and override her natural developmental needs. This means the child will miss out on normal stages of development, if not also on education and normal peer interactions because of the insular and isolated nature of most cults.

Isolation and Abuse

Sending a child to school means interacting with the outside world, which most cults find threatening. Depending on how isolated a cult becomes, they will supply their own schooling, have children interact only with other cult children and make sure there is no outside influence that could lead the child to question her upbringing.

Keeping a child isolated from society also makes her vulnerable to abuse – sexual, physical, spiritual, emotional, and psychological. Isolated groups create their own rules and decide what is right or wrong. In the cult I grew up in for instance, children and teenagers were conveniently seen and treated as adults.  This meant that we were required to work long hours, worship and meditate with the adults. This also meant that schooling was minimal and there was no age-appropriate censorship to adult-only stuff. The cult leader – a self-proclaimed enlightened master – was seen as an expert in raising children, despite him not having any children himself or knowing anything about child development. If the cult leader condones inappropriate, harmful, or even criminal behaviour, then his disciples collude because all that matters is what the leader thinks. His truth matters above all truths, and he/ she is always above societal rules and norms, including the law. Under these circumstances, children are extremely vulnerable to predators.

The Objectification of Children

In cults, children are either seen as an inconvenience or used as means for growing the cult. In both situations, children are seen as objects and not encouraged to develop their own identity. In cults, nothing is in the best interest of a child. Everything is in the best interest of the leader and the organisation. Despite this well-known fact, cult leaders will make it seem that everything they do is for your good and the good of your children, even if there is plenty of evidence to the opposite (see ‘Gaslighting’ below). They will make you quash your doubts, question your sanity, and give up everything you have, including your children, in the service of “the greater good”. This “greater good” has very few winners, which are usually the leader and his inner circle.

Gaslighting

A central feature of cults is gaslighting – a term coined from the movie ‘Gaslight’ where it a young woman is manipulated by her husband into believing that she is descending into insanity. Cults do this on a large scale, which is designed to keep its disciples or followers in a state of perpetual doubt about their opinions and follow the opinions and ideas of the cult leader. It is an exercise in maintaining power over others and abdicating any responsibility for one’s actions. For instance, in the cult I grew up in the self-proclaimed enlightened master would attribute all personal suffering to his disciples and never take any responsibility. This extended to the sexual, financial, and psychological exploitation of ‘his people’ including children. When questioned, he would say that you had not surrendered to him enough and that this was your reason for suffering.

Leaving

When the child grows up and is lucky enough to leave the cult, she or he will have to contend with a long process of rebuilding or recovering her own identity. Everything that she is has been attributed to the cult or exists because of the cult. Sometimes, when a former child choses to leave, her family will want nothing to do with her. Or she may need to cut contact with her family to survive psychologically.

The Recovery Process

Cult recovery is a long and challenging process which requires the right support. Finding a group of like-minded individuals who share similar backgrounds is advisable, as well as finding a therapist who is experienced and knowledgeable about this type of work. Explaining to people what you have gone through is never easy. Former cult members and those who grew up in cults can feel a lot of shame about their past and have difficulty articulating what they have been through. Most people lack an appreciation of what it is like to live in a high control group and its effects.

Regaining One’s Mind and Setting Boundaries

Those who were born or grew up in cults will often need to learn or re-learn how to live in society. Although cults range in terms of how isolated and restricted their members are, the indoctrination of children is so deep that it will take a very long time to regain their own mind, learn to think for themself and have their own opinions. This extends to knowing one’s own preferences, wishes and needs. Because having own thoughts and opinions was frowned upon or even dangerous, it takes time to regain a sense of safety in doing normal things, having personal preferences, and even feeling entitled to personal space. Growing up in an environment where nothing belongs to you, all the thinking is done for you and personal space is not a thing, has big implications in later life when it comes to setting personal boundaries.

Sam Jahara is a UKCP Registered Psychotherapist and Clinical Superviser. She is experienced in working with the psychological impact of high-control groups and cults on individuals, families and organisations. She has also spoken about her personal experience of growing up in a cult in recent public interviews.

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Can chatbot companions relieve our loneliness?

In recent weeks I have seen various articles espousing the virtues of having an ‘AI companion’ or chatbot friend.  Apparently these are particularly popular with the younger demographic. One of these is ‘Replika’ – a prophetic name if there ever was one.

Chatbot ‘friends’ are touted as being helpful in alleviating loneliness through to functioning as some sort of antidote to mild mental health problems. Reading through the ‘testimonial’s’ on Replika’s website the interaction is linguistically framed as a relationship, with reference to the duration the AI avatar and human have ‘been together’ and, based on the published testimonials alone (which are undoubtably biased), some people seem to get something from this encounter.

As a psychotherapist it is not my role dismantle another person’s way of being in the world. This would be arrogant at best and dangerous at worst. However, psychotherapy, at least in the way I practice it, is all about relationship and one of the foundational belies is that what has gone wrong in relationship can only be healed through relationship. This is because human beings, like all mammals, are relational but we are the most relational of all if relational refers to our psychological, emotional and cognitive development being contingent on the consistency of a caregiver. Other mammals, once weaned, can fend for themselves. Humans remain dependent for longer than any other mammal.

We are shaped and defined by the relationship with our primary caregivers and, with the risk of providing an opening for the historical and clichéd attacks on psychoanalysis, we are most shaped by the relationship with our primary carer, who is our mother. 

These early relationships are what help us to understand our emotions and grow a mind. If satisfactory enough, we learn that whilst others can and will disappoint us, we need relationships with others throughout our lives. It is true that some people have more need for contact with others, but contact is needed nonetheless.

In my clinical practice I am always thinking about whom my patient is having a relationship with – even if they are single and isolated, in fact especially so in such cases. As children we internalise important relationships with others, starting with our mothers and then broadening out as we grow older. In the British school of psychoanalysis we refer to such internalised relationships as ‘object relations’. Therefore, when I am thinking about whom someone is having a relationship with, I am referring to their object relations – whom have they internalised and therefore whom are they projecting onto other relationships?

If we have ‘good enough’ parenting, we are likely to feel fairly secure in relationships and are able to operate in a world populated by others. These others have minds that are different to our own and by extension are having different experiences moment to moment. We have internalised a ‘good object’ (good parent) and can tolerate frustrations and difference in others without becoming unduly affected.

An indication of someone who has healthy relational dynamics is someone who is able to tolerate difference in others and hold onto the good of what the relationship offers. One of the (many) frustrations about being a grown up, or rather having a psychologically mature mind, is that we learn that relationships with others are inherently frustrating alongside being rewarding. 

Returning to Replika and systems like it, I can well see why, by applying enough denial to the encounter, it can, on the surface, seem satisfying as despite the illusion, we are not having to content with thew mind of another and thus the difference of another. The system ‘pretends’ to be different but in fact mirrors back to us what we want to see and hear. 

Narcissism by another name

In the myth of Narcissus and Echo, Narcissus is a young man who finds relationships with others confronting. Through happenstance, or what we might call fate, Narcissus finds himself isolated in the woods and discovers the most beautiful ‘Other’ he has ever seen in a still pool of water. This is of course his own reflection and yet Narcissus falls hopelessly in love and even when part of him knows that he is deluding himself, he cannot bear to tear himself away from this ‘perfect Other’. The story of Narcissus is ultimately a tragic one as he wastes his life away yearning for something he cannot have – the perfect relationship.

A character whom is rarely referenced in relation to Narcissus is Echo, the river nymph who loves Narcissus and has been condemned by a Goddess to only be able to repeat the last words anyone says. In other words, she is an echo. She too sacrifices her life waiting for Narcissus to notice her but, of course, as she is ‘different’ he cannot allow himself to notice her other than to drive her away.

I see the rise of these artificial ‘friends’ and the ‘relationships’ that ensue to be modern versions of the myth of Narcissus and Echo. ‘Replika’, or replica, when spelled correctly, quite literally means ‘clone’ or ‘copy’ but one can just as easily translate this to ‘reflection’. Chatbots reflect back to the user what they want to see and hear – from literally dictating how the AI avatar looks, through to receiving the expected responses. The user is turned into Narcissus and an echo is all they receive in return. Of course since Echo in this modern myth is but a machine, ‘she’ will never die.

We all secretly, or not so secretly, hold fantasies of the perfect Other. This fantasy forms the basis of all modern romcoms all the way back through our collective history. It is epitomised in the idea of a ‘soulmate’ and fuels our drive for the perfect partner – something that in itself is driven through technology in the shape of dating apps; we have the illusion of infinite choice but choose nobody as once we do, they become real and thus disappoint.

Growing up psychologically, maturing and individuating, means letting go of fantasies. It means recognising that relationships are essential to us and that in order to have something real and fulfilling, we must tolerate the frustration and sense of difference. 

Rather than difference needing to be threatening, as it increasingly seems to have become in modern society, difference between people is evidence of reality – the very fact that we are encountering a different mind.

Real relationships are about expressing our thoughts and feelings – our experience of the world – and knowing that someone is there to receive them and us, irrespective of whether they ‘mirror’ those exact thoughts and feelings. It is through and via this process that we get a sense of ourselves in the world and with others.

Narcissus was in a clinical sense deluded and descended into psychosis, withering away on the bank of that fateful pool. Chatbot friends encourage this same delusion. I am not suggesting it will lead to psychosis, but reality it is not. There is no relationship to be had and there is no thinking mind alongside you. You are just as alone as Narcissus and cannot grow from a reflection – for that a real relationship is required. 

Mark Vahrmeyer, UKCP Registered, BHP Co-founder is an integrative psychotherapist with a wide range of clinical experience from both the public and private sectors. He currently sees both individuals and couples, primarily for ongoing psychotherapy.  Mark is available at the Lewes and Brighton & Hove Practices.

 

Further reading by Mark Vahrmeyer –

What are feelings anyway?

Client or patient; patient or client – does it matter?

The psychological impact of the recession

Why do people watch horror movies?

How to minimise Christmas stress if you are hosting

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You’re not watching me, Mummy!

Is it ever too late in life to change? Despite many decades of accomplished professional practice and conspicuous recognition for his achievements, the psychotherapist Irvin Yalom was stunned to discover he still had personal work to do.

In his memoir, Becoming Myself , he recalls attending an academic event where he realises (1) he is to be the target of gentle but sustained mockery from his Stanford University colleagues. That night he has a powerful dream from which he wakes to conclude, ‘I am still looking for validation, but not from my wife, my children, my friends, colleagues, students or patients, but from my mother!’

Although Yalom’s real mother was long dead at the time of his unsettling dream, his self-discovery revealed that her frequent harshly critical judgements of him as a child had become part of his lifelong personality, rising suddenly within him at times of stress, such as when he became the particular focus of others’ attention. In his dream, isolated and scared, he plaintively cries out, ‘How did I do, Momma? How did I do?’.

We might pause to consider how it could possibly be that a richly experienced practitioner, one expert in helping others to understand themselves better, could be so suddenly blindsided by such a self-revelation. On the other hand, what Yalom is disclosing about his experience here might be seen as one of the most fundamental of human realities.

In psychotherapy we speak of the developmental process of ‘introjection’, whereby we unconsciously adopt the thoughts, feelings and behaviours of significant others, particularly the most powerful others in our early lives. In the modality of Transactional Analysis we call this part of us our Parent ‘ego state’. This proposes that during the
development of our ‘self’ we naturally take into our own way of being key aspects of the others we depend on, how they think, feel and behave: we thereby install their potency into our developing personality.

This is a natural survival strategy and serves us well when it provides us with valuable parental impulses that guide us to operate safely in the world and help us to nurture ourselves when under stress. The downside of this strategy is that, depending on the quality of the care we received and how we responded to it, the Parent ego state we carry
forward can contain persecutory impulses, parental fears and smothering tendencies combining in us to create significant inner conflict in our adult life.

Engaging in psychotherapy can be effective in helping us to explore those aspects of ourselves that seem to echo the powerful personalities of our past lives. Careful exploration with a curious and empathic therapist can help us to surface parental messages we may be carrying that contribute to previously unexamined self beliefs. In uncovering these ‘introjects’ we can more clearly see how what we chose to take on from others in the days when we first learnt to be ourselves might be limiting us now in living more freely and spontaneously in the world.

Yalom’s insight, late into his own life, was to see that the way he had incorporated his mother’s harshness into his own process was preventing him from being able to truly recognise and celebrate his own worth.

His particular way of dealing with this was to look for the compassion in himself for ‘that mother that I disliked so thoroughly.’ He writes of achieving a different perspective on her through his later realisation she had a deeply conflictual relationship with her own mother, always remaining desperate for a recognition from her that never came.

Coming to understand the possible motivations behind his mother’s persecutory behaviour, Yalom found a way in which he could simultaneously diminish the power of the fierce inner critic that he had made of her. Like many of his patients, he discovered it was never too late to become himself.

 

Chris Horton is a registered member of the British Association for Counselling & Psychotherapy (BACP) and a psychotherapeutic counsellor with experience in a diverse range of occupational settings.

 

Further reading by Chris Horton –

I’m the problem – It’s me!

Making sense of our multiple selves

Let’s not go round again – how we repeat ourselves!

How are you?

Out of Sight, Out of Mind

 

Resources –

(1) Yalom, I (2017). Becoming Myself: A Psychiatrist’s Memoir. Piatkus 1

 

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What to expect from couples counselling

Starting couple counselling can feel both daunting and anxiety provoking, especially if it something you have not previously undertaken.  Knowing up-front what to expect can reduce some of the anxiety and enable you to focus on what you actually want to get from your sessions.

Your counsellor or psychotherapist should be suitably qualified

You are taking an emotional risk inviting a third party into your relationship and thus it is imperative that they are well trained in working with couples as well as suitably supervised and have membership of either the BACP (in the case of counsellors) or the UKCP (in the case of psychotherapists).

You have the right to enquire about a clinician’s training and experience and you also have the right to make the decision that you do not wish to work with a particular person if you do not feel comfortable enough in their presence.

Your counsellor is not invested in the outcome of your work

Whilst it may sound counter-intuitive, couple counselling or psychotherapy is not about ensuring that a couple stay together. A good therapist will work with you to establish what it is that you as individuals wish to get from the process and then how best to support you and work with you as a couple.

A successful piece of work from the perspective of a couple counsellor or psychotherapist is where a couple are able to, with support, navigate difficult conversations together and reach an outcome where both parties can consider the other’s feelings and experience.

Where children are involved and a couple make the decision to end their relationship (whether driven by one or both member of the couple), the therapist will be considering the needs of the children throughout the process and working with the couple to ensure that the separation is as kind as possible to all concerned.

Impartiality

You can expect your couple counsellor or psychotherapist to be impartial – indeed, this is essential to the work. Your therapist is not there to take sides and their role is to ‘hold’ the couple as an entity, rather than focus on one individual’s needs at the expense of the others.

Session regularity

If you and your counsellor contract to work together then it is likely that this will be weekly initially, possibly moving to fortnightly over time. The process can take time.

 

Brighton and Hove Psychotherapy is a collective of experienced psychotherapists, psychologists and counsellors working with a range of client groups, including fellow therapists and health professionals. If you would like more information, or an informal discussion please get in touch. Online therapy is available.

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How do I know if I am ready to become a parent?

No, I am not addressing this to women caught in the age old story of young women fearing the passing of time and the urgency of finding a partner to start a family, although this is an important fact of life.  I am thinking of what questions we might need to ask ourselves before we even begin our search for the right partner. 

Questions such as:

  • Am I sure that I am psychologically ready to take on the task?
  • Are there aspects of my psychological self that I am unsure of that need attention before I make such a life changing commitment? 
  • Have I discussed this fully with my partner or am I happy to be a single parent?
  • What was my own childhood like and how would I like to be a different parent to my own? 

Understanding what being a parent means

For us to make these choices we need to be conscious of the demands on us as new parents. The need to understand, to discover for ourselves, our childhood experiences and the patterns we have inherited along the way that will support us or hinder us in our role as parents.  Some will be good, others need working through before entering into this new phase of life. 

A lot of what we bring to our parental role will be hidden deep in our unconscious mind only emerging once we are faced with the situation of being a parent. What is unknown before having a baby is now ‘out of the blue’ post birth, confronting us with what can be difficult emotional feelings.  

For example, I may feel jealous of the baby taking my partner away from me by demanding a lot of him or her time.  These may not be the feelings we were prepared for, would it not be better to have spent sometime reflecting on this before entering into parenthood?

Parental choices

We live in an open and free society where we have choices in the matter of whether to be parents or not. And we have the choice of when to have children.  The LGBT community has influenced the narrative towards a child-centered and mindful approach to becoming a parent; the process by its very nature has to be a conscious act on the part of the couple.

Too often parents enter into parenthood without thinking about whether it is what they really want and in failing to consider how equipped they are to parent – especially where they have been failed by their own parents.

I am suggesting that approaching life with an open and inquisitive mind is preferable to allow events to overtake you and this is where psychotherapy and your psychotherapist as an ally can be extremely helpful.

 

Brighton and Hove Psychotherapy is a collective of experienced psychotherapists, psychologists and counsellors working with a range of client groups, including fellow therapists and health professionals. If you would like more information, or an informal discussion please get in touch. Online therapy is available

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When it comes to parenting, are you a builder or a gardener?

What a job it is to raise a child! So full of difficulty, so many moving parts in the process, so much resourcefulness and energy required. Then, just when the parent takes breath to admire their creation, off goes the young adult – at times with barely a backward glance. The parents are left behind wondering where those years have gone and trying desperately to remember what life was like before children.

But what about the process of raising a child? The very fact that there are piles of self-help books on an entirely natural process – after all, our species have been doing it for millennia – is enough in itself to make us pause and reflect. How has parenting just got so complicated and how can thinking about builders and gardeners make us reflect on our parenting style?

One of the factors that makes parenting so difficult is the way parents see themselves in the role. As society puts increasing value on the care and wellbeing of children, so the pressure is on parents to do a better job in raising them – to be accountable. Of course, much of this will be driven by the interests of the child – but there is also self interest involved. After all, that child will be a part of the parent, representing what the parent represents. Homer Simpson captured this idea of children replicating the values system of their parents in his usual comic fashion when he said that what he really liked about having children is ‘you can make them grow up to hate all the things you hate!’ Homer saw his children as extensions of himself, carrying within him some model of what he thought his grown-up child should look like – and seeing his job as making sure the way they see the world corresponds with the way he sees it. We might class his parenting style as project based – like a builder, following a set of plans to some fixed outcome.

Others might be comfortable in their role as parent without such a plan, perhaps allowing the child more freedom to find their own way. Rather than building, they might see their job as nurturing and hence we might class their parenting style as gardening. Whilst most of us will fall somewhere on a continuum between the extremes of these two approaches, thinking about them offers us the chance to re-assess what is going on for us, and for our children, in the process.

Builders

Parents who think in ‘building’ terms, might also be seen as project-focussed parents. They will often carry in their heads some template or plan as to what their child is to become. Self-help guides might be more like manuals in their minds. They will busy themselves with gathering the resources to realise that project. Ballet lessons, music lessons, sports sessions – all might be part of that plan. Of course, education will be crucial: the right school, the right approach and right attitude to progress. The aim will be to achieve the right outcome.

It can be extremely frustrating for these project-focussed parents when things do not go according to the plan. It is not unusual for there to be an amount of conflict, either with the child or with the support around them. Talk to any school head and they will have countless stories of this sort of difficulty.

The intention is a good one: to give the child the very best chance to achieve a particular – often aspirational – goal. The difficulty is that the model of the child-as-adult that is carried in the head of the parent may not be the one that the child carries for themself. It is a situation that can lead to anxiety in both camps. For the parents, they have to come to terms with the reality that they may not be able to determine outcome, and they may have to deal with disappointment and a sense of loss, as their children follow a path that was never in their (the parents’) plan. For the child, whom at some stage at least will have wanted to please their parents, they, too, will have to deal with difficult emotions that may involve a sense of having failed in some way. Not surprisingly, low mood and anxiety can be the result.

Gardeners

It would be unfair to say that gardener-parents have no plans for their children, but it is not quite as prescribed as it is in the case of builder-parents. Rather than a fixed plan and a fixed route to a clear end goal, gardeners look to provide the right context or culture for the child to develop – just as a literal gardener would provide the right soil for their plants. The parent sees their role as nurturer – providing the care that is required for their offspring to grow. There may still be ballet lessons, music lessons and extra sports classes, but these are not so much to build towards a pre-conceived plan – more to encourage and find the ‘soil’ that is going to best suit the child, whom, the parents hope, will learn to put down their own roots and gradually begin to nourish themselves.

The neuroscience of nurture and independence

If we consider our species, we will understand the need for parents to want the best for their child – if they did not, there would be many more neglected children and infant mortality would put at risk the propagation of the species. Likewise, it makes considerable evolutionary sense for children to want to please their parents – the people who are going to nourish them through to the point where they can provide for themselves and, once again, continue to propagate the species. These two neurobiological drives can often work in harmony for the infant years of the child, but the onset of adolescence is likely to cause some disruption. The child now is looking to become independent, whereas the parents might still be wanting (or needing) to follow the plan.

Difficult Feelings

Wherever we sit on this spectrum of parental styles, we are unlikely to escape having to deal with difficult moments in the raising of our children. What can sometimes help us is to recognise and separate what belongs to us and what belongs to the child. When we feel disappointed because our child does not seem to be matching the plans for them that we have in our own mind as parents, then the difficult feelings that arise within us will constitute a real challenge. Our own fantasies – ideas we carry about what might and might not be – can sometimes leave us bereft and never more so than in dealings with our children. We need to keep those feelings with us and avoid any temptation to visit them on our children. It is hardly their fault that they do not always carry the same fantasies as we do. We want our children to be independent, but sometimes that can be a very difficult place to get to unless we let go, not just of the child, but of all the plans we carry for them. Then, despite the very difficult feelings of loss, our children’s leaving us with barely a backward glance might just be a mark of a job well done.

 

Brighton and Hove Psychotherapy is a collective of experienced psychotherapists, psychologists and counsellors working with a range of client groups, including fellow therapists and health professionals. If you would like more information, or an informal discussion please get in touch. Online therapy is available.

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Parental Alienation and the impact on children

Separation or divorce are painful, difficult and time consuming processes and more so where children are involved. Few couples manage to amicably separate and sadly, this applies to couples who have a child or children together too.

Although it may seem obvious, my experience is that couples who are separating and have children often fail to recognise that they in fact will always have a relationship with each other as parents of the same children. Whether this is openly and maturely acknowledged as in the case of couples who co-parent, or not, as in the extreme case of parental alienation, there remains, nonetheless a relationship.

What is Parental Alienation?

Broadly, parental alienation occurs when a child becomes hostile, fearful and generally unwilling to engage with one parent as a result of the either the psychological manipulation of one parent or, more often, the toxic relationship between both parents. It is extremely damaging to children and can lead to mental health issues including self harm and suicidal ideation.

Parental alienation is on a scale from a parent making negative remarks about the other parent, or one parent ‘forgetting’ their responsibilities on relation to their child (an agreement to pick them up etc.) through to psychological manipulation and control.

The child as centre stage

Whilst the process of separating can be extremely painful and difficult, it is critical that parents find a way to establish a working relationship in co-parenting their child. This starts from the point of agreeing together the narrative they are going to tell their child about the separation through to long-term parenting commitments.

The role of psychotherapy

Experienced couple’s psychotherapists are able to work with a couple to move beyond their
grievances and establish a framework within which they will work together to fulfil the same job: raise their child and create emotional stability for them.

The impact of divorce on children

Society and parents tend to enormously underestimate the impact that separation and divorce can have on a child. For children, their entire stability is predicated on the stability of the parental unit and when this gets rocked or shaken to its foundations, the impact on a child can be enormous.

Studies have been undertaken measuring the impact of divorce on children and in many cases the psychological impact can be greater than losing a parent through death. The reason is because, generally, when a child is bereaved, the other parent (along with the broader family and society) enables the child to grieve a very tangible loss. With divorce, and especially where the split is contentious, children often feel they need to ‘pick a side’ and are unable to grieve the loss of the parental unit.

Top tips to focus on when separating and a child or children are involved –

  • Separate out grievances towards each other about the end of the relationship and your job as parents;
  • Agree a narrative that is age appropriate to tell your child about what is happening;
  • Reassure your child that you continue to both be there for them;
  • Avoid displays of conflict in front of your child;
  • Recognise that you NEED to put your child first and that all children want two parents and would prefer their parents to stay together;
  • Allow and facilitate the grieving process for your child.

 

To enquire about psychotherapy sessions with Mark Vahrmeyer, please contact him here, or to view our full clinical team, please click here.

 

Mark Vahrmeyer, UKCP Registered, BHP Co-founder is an integrative psychotherapist with a wide range of clinical experience from both the public and private sectors. He currently sees both individuals and couples, primarily for ongoing psychotherapy.  Mark is available at the Lewes and Brighton & Hove Practices.

 

Further reading by Mark Vahrmeyer

Space: The Final Frontier of Manic Defence

Do Psychotherapists Need to Love Their Clients?

Unexpressed emotions will never die

What is the purpose of intimate relationships?

Why ‘Cancel Culture’ is about the inability to tolerate difference

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Using empathy to re-build connection with children and young people

This last year of global pandemic has been a time of massive disruption to almost everyone. With it has come disconnection in various forms and the challenge of reconnecting at points when restrictions have lifted. Children and young people have faced their own particular challenges with school closures preventing contact with peers and friends, in addition to the stress of uncertainty about exams and other limitations related to online learning. At a time when many teens would normally be exploring social freedoms to the full, those who have kept to the rules have made do with scraps of interaction and often relied heavily on digital forums. Sadly, a considerable number have struggled to hold onto what fragile self-esteem and social confidence they formally knew. Even some of those used to thriving have found their resilience quashed and required additional support to pull through.

We are still in the early days of reconnecting with the world and all the structures of human engagement that we once took for granted and, with time, we will no doubt start to see the fuller picture of how people’s lives have been impacted by COVID and all that has come in its wake. For some, reconnecting is proving to be a battle. There are those for whom the protection of a smaller, quieter world felt safer and some are simply feeling rusty about conversing and interfacing with real live people.

Hardships faced by those whose lives COVID has touched in very tangible ways, have brought forth numerous stories of lived empathy in response to people encountering terrible pain and the loss of health and loved ones, empathy perhaps evoked by the realisation that these losses could become reality for any of us. Likewise, there has been widespread, heartfelt support for the thousands of frontline workers who have sacrificed their own safety for the wellbeing of others and for those who have lost jobs, income and businesses. Many have felt for children deprived of opportunities to learn and play as they usually would and this continues to be a time when the younger generation needs us to recognise and engage with what they are going through.

Children and young people with social and emotional difficulties always require our empathy as part of recovery and perhaps even more so in these times. Empathy is what helps them feel understood, paving the way for self-acceptance, which in turn makes it more possible to seek support from others. Daniel A. Hughes (pioneer of Dyadic Developmental Psychotherapy) places Empathy at the core of the PACE approach, along with Acceptance and Curiosity (see my other blogs on these two subjects). In his book, co-written with John Baylin (The Neurobiology of Attachment-Focused Therapy: Enhancing Connection and Trust) he talks about embracing “the child’s defensiveness, putting connection before correction” and offering “radical acceptance” of the child’s mistrust.

In this context, Hughes and Baylin were referring to the particular struggles faced by traumatised children with attachment difficulties but we could apply the same principle to supporting children and young people who are emotionally and socially adjusting to each “new normal” they are faced with, whether or not they have experienced additional childhood trauma pre-COVID.

Hughes and Baylin recognise that this is no easy task, likening it to “hugging a porcupine”. Social and emotional defences, by their nature, are often difficult to permeate and can repel. A child or young person who repeatedly gives off a vibe of wanting to be left alone can leave the person reaching out feeling confused, rejected, useless and resentful and can lead, understandably, to withdrawal. This makes it even harder for the child or young person to reconnect, risking further disconnection, isolation and all the ill-effects that these states can bring.

If we can catch ourselves withdrawing and find empathy within ourselves for how the child or young person may be feeling in that very moment when they are unable to allow us in, we provide a bridge back into connection. This is so powerful as it communicates that we have not given up and that we see the child or young person as worth sticking with – we still see that part of them which has the potential to be in relationship with others and the world.
Brene Brown, in a Youtube clip based on part of her Tedtalk on Empathy, beautifully describes how “empathy fuels connection”. She refers to Teresa Wiseman’s 4 qualities of empathy: recognising another person’s perspective is their truth, staying out of judgement, recognising emotion in others and then communicating this. This is about “feeling with people” she says. Being with others is so much more effective than trying to fix the situation by saying the right thing: “Rarely can a response make something better, what makes something better is connection.”

In taking an empathic stance, we make an active choice to suspend our own anxiety and impatience about the pace at which a child or young person is re-engaging with life post-lockdown. We accept where things are at and we take time to understand as best we can. We then make what Brene Brown calls a “vulnerable choice”, that is choosing to connect with something in ourselves which knows the feeling we have encountered in another. This vulnerable choice is a risk well worth taking if we are serious about wanting to mitigate against the secondary effects of COVID on the mental health and wellbeing of children and young people today.

 

Brighton and Hove Psychotherapy is a collective of experienced psychotherapists, psychologists and counsellors working with a range of client groups, including fellow therapists and health professionals. If you would like more information, or an informal discussion please get in touch with us. Online therapy is available.

 

References – 

See more from Brene Brown at: https://www.youtube.com/watch?v=jz1g1SpD9Zo

Read more from Baylin and Hughes.

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The Unconscious Mind

How do we bring to mind what is unconscious? Is it important to make this journey? These two questions are central to the therapeutic process of psychological therapy. When we are young we depend on our primary carer’s usually our parents, to hold and contain our emotional needs.

In childhood, none of us have a mature mind to guide us we rely on adults, siblings or our extended social network to help us grow into mature people. Siblings play an important role in our social development our place in the pecking order can determine how we deal later on with competition, rivalry our reaction to authority, etc. This effect can impact on us throughout our lives. Bringing to the conscious mind these experiences can help with regulation of our emotional responses as adults.

Our unconscious can exercise its influence on us leading to destructive patterns in our relationships with family, friends and work colleagues. This is often the primary motivation for people to seek out psychotherapy.

When we are grown up the experiences of childhood can exhort their influence on us leaving us bewildered at our difficulty in managing our emotional responses in everyday situations. It is as if a shadow is caste over us, we are driven by something beyond our control to act out.

Feelings, emotions and experiences from childhood or the accumulation of a long period of small daily undermining by family dynamics or bullying at school can lead to trauma. When we are traumatised, either by an event or the cumulative effect of oppression, our only escape is to detach. This may result in retreating into a fantasy world or addiction, compulsive behaviour or other psychological defenses in order to survive.

The work with the therapist or group on the unconscious allows us to revisit this hidden material. To experience in a safe environment the painful and disturbing events that triggered a defensive psychological response.

This blog to asks more questions than gives you answers. Its aim is to offer you whatever your age, ethnicity or orientation to consider looking at your own journey with greater understanding. You can follow-up this blog by watching a utube webinar “Three Ways of Connecting With Our Unconscious Mind” by Kirsten Heynisch’s, Clinical Psychologist’s description of accessing the unconscious and working with it. This can inform your work with the process of change in Individual or Group Psychoanalytic Psychotherapy.

 

Brighton and Hove Psychotherapy is a collective of experienced psychotherapists, psychologists and counsellors working with a range of client groups, including fellow therapists and health professionals. If you would like more information, or an informal discussion please get in touch. Online therapy is available.

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Intimacy: pillars and obstacles

Our capacity for intimacy as adults is widely understood to be shaped by our early relational experiences. Theorists from diverse orientations emphasise the link between early attachment patterns and subsequent adult love relationships. When our formative experience is one of loving reciprocity with our caregivers, our abilities to give and receive love freely and fully later in life are enhanced. Children who experience themselves as loved and valued in the context of a harmonious parent/child dyad are more likely to develop a secure sense of self and will have a more robust relationship to (their own and others) autonomy and dependence.

We all struggle to find a balance between a need to be a part of something greater than ourselves and a need to be apart from – to be separate. Some of us will navigate the continuum between proximity and distance with fluidity and ease. Others will experience greater comfort at one end of the continuum or another. For all of us our capacity to experience intimacy will reflect in some measure our abilities to risk closeness and separateness. 

Separateness

The growing infant internalises their primary care giver(s) through the process of separation-individuation. A parent’s recognition and validation of the baby’s unique self will initially be expressed in the child’s specific preferences for being held, soothed and fed. The feedback loop between child and caregiver as the child seeks to explore the world beyond (m)other is critical. When attuned, the child will learn that separation is both pleasurable and manageable  and that it will not entail the loss of the love object. The process of separation-individuation is repeated throughout the life cycle, in adolescence, in marriage and in parenthood. At each stage there is an  opportunity to rework or repeat old patterns and to adopt either old or new solutions. 

Mutuality

To give, to receive and to share in the spirit of joint reciprocal endeavour is the cornerstone of mutuality, another pillar of successful intimacy. Once again it is understood that the capacity for mutuality is rooted in our early experiences with a “good enough” caregiver. The infant develops trust and confidence through interactive engagement with an attentive other. Through this exchange expectations of safety, effectiveness and pleasure are cultivated or impaired. 

Successful intimacy requires the capacity to regress and be dependent, and in an adult partnership, for each individual to be able to tolerate these states in both themselves and the other. This requires a secure sense of individuation on both sides so that closeness is not experienced as an engulfing fusion and a threat to a cohesive sense of self, and separation is not experienced as a catastrophic rejection or abandonment. 

Empathy

Feeling what another person feels whilst maintaining psychological separateness is the essence of empathy. It involves the capacity to immerse oneself in the emotional life of another, temporarily leaving one’s own world without experiencing a loss of self. As such it is fraught with difficulty and risk for the individual who is not securely individuated. Empathy is a two way process in which each partner must have an investment in both understanding and being understood. Early developmental deficits or excesses will inevitably interfere with our capacity for empathy and mature intimacy in our adult pairings.

Viable Intimacy

Intimacy can evoke fear ( conscious or unconscious) in any relationship. Fear of loss or merger, fear of shame, fear of attack or of one’s own aggressive impulse, fear of disappointment and fear of needing. The path to intimacy is complicated and fraught with risk, never more so when we bring our unattended psychic wounds to our adult partnerships in hope of healing. For intimacy to be viable  it will probably help to have an idea of our appetites for closeness and distance. Armed with this self understanding and willing to understand the appetites of our partners we will be better positioned to navigate and negotiate this most foundational relational terrain.

 

To enquire about psychotherapy sessions with Gerry Gilmartin, please contact her here, or to view our full clinical team, please click here.

 

Gerry Gilmartin is an accredited, registered and experienced psychotherapeutic counsellor. She currently works with individuals (young people/adults) and couples in private practice. Gerry is available at our Brighton and Hove Practice.

 

Further reading by Gerry Gilmartin – 

Love and Family

Understanding sexual fantasy

Fear and hope in the time of Covid

Relationships, networks and connections

Paying attention to stress

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Executive Function Skills (part 1) – What They Are And Why Some Children Struggle With Them.

Executive functions are the cognitive skills we use to control and regulate our thoughts, emotions and actions to achieve goals. These three main areas of executive function work together:

  • Self-control/ inhibition – the ability to resist doing something distracting/ tempting in order to do what’s needed to complete a given task, helping us to pay attention, act less impulsively and stay focused.
  • Working memory – the ability to hold information in mind and use it to make connections between ideas, make mental calculations and prioritize action.
  • Cognitive flexibility – the ability to think creatively, switch gears and be flexible to changing requests and situations, allowing us to use imagination and creativity to solve problems.

For example, all three areas are needed in social pretend play:

  • Child needs to hold their own role and those of others in mind (working memory)
  • Child needs to inhibit acting out of character (employ self-control), and
  • Child needs to flexibly adjust to twists and turns in the evolving plot (cognitive flexibility)

The joint forces of our executive function skills can be thought about as . . .

  • the conductor of an orchestra, organising multiple instruments to make one unified sound or
  • an air-traffic controller managing safe take-off and landing for hundreds of air-craft

Executive functions are controlled by the frontal lobes of the brain which are connected with and control the activities in many other regions of the brain.

Hot and Cool Executive Functions
Hot executive functions are the self-management skills we use in the heat of the moment when emotions run high – they require concerted conscious effort and help us give up short term gain for the sake of a more important goal. Examples include: resisting temptation; focusing on a boring task; breaking an old habit; and biting our lip when angry. Cool executive functions are the skills we use when emotions aren’t really a factor. Examples include: remembering a list of numbers and repeating them back in reverse order and following a simple recipe.

Executive function skills are a vital part of learning. They help children to be in the right place at the right time with the right equipment, listen to the teacher, wait for a turn and not call out. They are also pivotal in managing frustration, getting started on a task, staying focused, accepting constructive criticism and asking for appropriate help. They enable children to notice and correct mistakes, prioritise, persevere and complete challenging activities, resist the urge to retaliate and feel more confident about managing in school.

Children with under-developed executive function skills may act without thinking, overreact to small problems, be upset by changes in plans, forget to hand in homework, delay starting effortful tasks, switch between tasks without finishing any, lose or misplace things, struggle to meet deadlines and set goals, and lack insight into their behaviour.

Factors which can make it harder to access our executive function include tiredness and sleep deprivation, dyslexia and more complex learning difficulties, neuro-developmental conditions like Autism and ADHD, environments which overwhelm our senses and create stress, one-off traumatic incidents and complex trauma as a result of Adverse Childhood Experiences.

Given their significance, difficulties with Executive Function can contribute to social, emotional and mental health difficulties if they are unsupported and children who are already vulnerable for any of the above reasons may experience a compounding of the challenges they face. It is therefore essential that we take time to understand what these issues look like for each individual and adjust parenting, schooling and community interventions accordingly.

Look out for my forthcoming blog –  Executive Function Skills (Part 2) for ideas on how to support children with these difficulties.

 

Brighton and Hove Psychotherapy is a collective of experienced psychotherapists, psychologists and counsellors working with a range of client groups, including fellow therapists and health professionals. If you would like more information, or an informal discussion please get in touch with us. Online therapy is available.

 

Additional resources –

  • UNDERSTOOD website: https://www.understood.org/en/learning-thinking-differences/child-learning-disabilities/executive-functioning-issues/what-is-executive-function
  • The book  Why Can’t I Do That? A Book About Switches by Fi and Gail Newood is designed to help children understand what Executive Function skills are and how they link to everyday challenges.

Face to Face and Online Therapy Help Available Now

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Love and family

The family is our first social group. It is the crucible in which our passions are born and our capacities to love and to live are shaped – and misshaped. The family imbues its members with its own specific culture, habits and attitudes.

As an organism, it too is shaped by the cultural moment and the social environment, the hopes, fears and attitudes of the day. It is the bedrock of our most durable and intense emotions and the fertile soil of our satisfactions and discontents. The family reconfigures with each new life that enters and exits. Constantly changing, constantly staying the same it is both dynamic and flexible, coded and predictable. We are all indelibly touched, one way or another by its authority. We learn to love in the context of ‘family’, each in our own idiosyncratic way. Every family has its own cast of characters ((step)parents, grandparents, (step) siblings, aunts, uncles etc). All players in a unique drama. Family is a stage where universal themes are navigated, power, sex and money, hierarchy and democracy, passion and ambivalence, in all their dark, tumultuous, devastating and innocuous glory.

Universal themes

From Greek myth to Shakespearean tragedy, the depths and breadth of family relations provide a turbulent, brooding backdrop to moral, ethical and philosophical considerations of a universal scale. So often in these epic tales, we are reminded what an unruly emotion love is, indeed how uncomfortably close it resides to its shadowy counterpoint hate. Disowning his most beloved youngest daughter Cordelia, King Lear in a fit of vanity and rage is consumed by vengeful hate, abdicating love and reason in its wake he casts her out. Her failure to satisfy his insatiable need for flattery and primacy, to go against her own nature, disrupts their bond, unleashes chaos and eventual tragedy. This is an epic tale of family conflicts, of power, love and greed. Most family dramas do not play out on such a grand scale, but remain hidden in the shadows of secrecy, shame and trauma, creating a legacy that can trickle (or cascade) down through generations to come.

Changing Families

Whilst the major human themes endure in families across generations, the architecture of family life and living is continually changing with the socio-political and economic tides. Every generation spawns its own raft of experts on the family and its constituent members, from the institutions of religion, state, medical and social science and philosophy. The current moment, in particular, is one in which the couple is the central organising pillar upon which the success of the family depends. Bred in ever smaller numbers, the modern child is also a major focus of scrutiny and opinion. As the birth rate has decreased so children’s value has increased. Parents invest heavily in their offspring financially, emotionally, educationally etc. We dedicate ourselves to their health and happiness, often discounting our own in the process. As an antidote to our high tech fast-moving, demanding lives we create a utopia of childhood and perhaps (without knowing) locate many of our own unmet hopes and passions in our beloved and precious innocents.

Love them or hate them (and indeed it is within our families that we learn about both) idealise or reject them it is within the context of the family that we learn about the social world and our place in it. It is in this original grouping that we have our first experience of grief and loss, it is where we learn to trust (or not) and to express (or inhibit) our desires. Family life is fraught with misunderstandings and pain and is the vessel in which our virtues are forged, kindness, loyalty generosity and fortitude. Interestingly, even when we grow up and leave them we will most often seek out another with whom we wish to form a family. At this very particular COVID moment, we are all forced to reconsider what family means to us.

 

To enquire about psychotherapy sessions with Gerry Gilmartin, please contact her here, or to view our full clinical team, please click here.

 

Gerry Gilmartin is an accredited, registered and experienced psychotherapeutic counsellor. She currently works with individuals (young people/adults) and couples in private practice. Gerry is available at our Brighton and Hove Practice.

 

Further reading by Gerry Gilmartin

Understanding sexual fantasy

Fear and hope in the time of Covid

Relationships, networks and connections

Paying attention to stress

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