Spiritual Anorexia Starving for Meaning and Purpose:

The Next Generation of Diagnosis and a Prescription for Hope

A Paper

Presented to

The Faculty of the Alfred Adler Graduate School

In Partial Fulfillment of the Requirements for The Degree of Master of Arts in

Adlerian Counseling and Psychotherapy

By:

Michelle Saari

2004

Acknowledgements

Without the help 1 insightr prayers and support of so many

people 1 this process would not have been completed.

Thank you to the faculty members who have imparted more

than knowledge and experience to my education: Dan Zenga,

Dan Haugen 1 Bob Bartholow 1 and Trish Anderson.

2

To my family 1 thanks could never be enough: Daryl 1 Kathy 1

and Jason Saari 1 Gilda Richards, Pete 1 Carol 1 Jim and Robin

Licari.

With unending gratitude to God ...

Abstract

Introduction

The Problem

Psychology

Philosophy

Theology

Table of Contents

My Hybrid Theory for Change

Areas Requiring Further Study

Summary

Conclusion

References

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Abstract

Mental illness and increasing reliance on

psychopharmacological interventions are placing a strain on

social service delivery systems, and taking a toll on

relationships. Curiously there seems to be more diagnosis

and treatment in the United States than any other culture.

In a country with more opportunities and wealth than any

other, we also see a hunger for "more." It is precisely

this desire for more and the journey people take to find

meaning and purpose that prompted me to research this

paper. The timeless problem of searching for meaning has

been compounded with pop culture demands and created a

generation of starved for both meaning and purpose.

How can we feed the starvation in a healthy way and

maintain a balance of emotional, physical and spiritual

health?

In this paper I look at the spiritually anorexic client,

the development of the problem, and contributions from

three schools of thought. In the theoretical analysis of

the contributions of psychology, philosophy and theology, I

will propose a hybrid theory to help treat and encourage

today's client.

"Jackson, Robert. Mr. Robert Jackson died yesterday of

complications from doing a lifetime of crap that he didn't

really want to do. His condition was further complicated

because he also failed to do much, if any, of what he did

want to do. Experts reported that he died from cramming

someone else's idea of life into his body, his brain, and

his life.

5

Attempts by Mr. Jackson to fill the voids with work, cars,

excessive eating, alcohol, three wives, two thousand rounds

of golf, and meeting everyone else's expectancies but his

own, were dismally unsuccessful.

Unfortunately, this all took so much out of Mr. Jackson

that he was just worn flat out and died about twenty years

too soon." (McGraw 2001)

Introduction

Common threads across varied disciplines are not new

and not unusual. The process of drawing new and fresh

connections is at the very core of the mind and learning

process. However, the wisdom shared and affirmed by these

commonalities is under-utilized. The cliche's about the

world going to hell due to the impact of culture on our

children is tired. It is as tired as the never ending,

seemingly recycled speeches that make their appearances

every election year. I would not be the first or the last

person to comment on the state of the modern western world

and all its pros and cons. The debate is timeless.

The difference in my theoretical quilt is that I have

knitted ideas from a three select disciplines, and propose

a hybrid model for change and results in the therapeutic

process.

6

My proposal for therapeutic intervention is a combination

of Adlerian Psychological theory, Existential Philosophy,

and fundamental Christian Theology. Achieving a balance and

agreement between the inner and outer self is crucial for

the overall health and well being of the individual.

7

Seeking out, repairing and reorienting beliefs in the

cognitive schema and life style are part of the Adlerian

contribution. Exploring time-tested effectiveness of

Biblical virtues can also set a framework and clear path

for an individual to take. Healthy boundaries, safe

environment for growth/change and accurate and functional

knowledge of one's self in possibility and limitation can

transform the psyche and bridge the way to a sense of peace

and overall mental health.

Like a scene from a movie there is a damp chill in the

air, a slight drizzle and clouds circling in the sky. Taps

is played in the distance, and then rifles fire in honor of

a life.

When the American flag and a salute were exchanged on

the morning of my grandmother's funeral, life met me full

on. For a very surreal moment I was face to face with

mortality and meaning, as if they had snuck up on me. As I

stared at the rose lying on the dirt I reflected on the

profound impact my grandmother Carol made on so many

people. As I saw the marble grave markers everywhere I was

struck by the profound.

8

So many relationships, memories, and choices result in

a final resting place and one hour of ceremony. What is

life truly about? Is it possible to make it to that

overcast morning and realize that you or your loved one may

have missed it?

Although a little extreme, somewhere between the

strength and struggle of life lie a story and a series of

choices. A legacy is left and the world is changed. Death

is inevitable, but living is not. Living is an active

choice and a journey. Living with purpose and sense of

meaning is no accident. It requires hard work, choices, and

a level of self-awareness sometimes not for the faint of

heart. The passage of time between birth and death is of

unknown length and full of decisions.

What we do, how we live, what we pursue, accomplish

and cultivate is our unique choice and of our own free

will.

The question plaguing humanity, and one that plagued my

heart that day, was "what is the real meaning of life?"

The human race is a people with tradition and fleeting

fads. Each of us is personally held accountable for our

participation/non-participation in it.

9

Those pivotal moments or events that spur us to ask

those deep and personal existential questions are key

change agents. They can be alarming enough that someone has

a moment of clarity that they need help, want to change, or

strive to be more.

A moment of complete brokenness and deep vulnerability

that rocks us to the core is the invitation and opportunity

to reach for more and be more.

I would assert that getting to a point in the helping

process where a client asks those kinds of questions is the

only time the path to deep healing can occur.

Serious persistent mental illness can start well before

these moments, and due to a variety of factors from

environmental, biological to socialization. At times these

questions generating a "crisis of faith" are the trigger

points for intervention, and the birthplace of hope. For

the purposes of this paper, I am not including potential

biological and organic causes of mental illness in my

discussion of symptoms, interventions or techniques.

The global community knows all generations for various

advancements and contributions. My "generation" so to speak

is no different.

10

The great things that have been contributed in the way

of scientific, medical and technological advancements are

unmatched. We go faster, further and do so more efficiently

than any of our predecessors.

Even still, what I find so intriguing is that we still ask

the same questions that have been with us for thousands of

years. "Who am I?" "What is the meaning of life?" and so

on.

Buried in those questions is a growing list of

diagnoses in the upcoming revisions of the DSM (Diagnostic

Statistic Manual) . Within those questions also lies

pharmacological intervention, insurance premiums, broken

families, increased physical disease, spiritual crises,

suicide, lost productivity and a multitude of complex

issues.

One would think in a time with almost endless options,

opportunities, and potential, people would have found the

elusive meaning to living by now.

Amazingly, we have not found it, and so we continue to

struggle, sometimes to new depths. Wade Clark Roof 1999

wrote an interesting book called, Spiritual Marketplace,

baby boomers and the remaking of American religion. I will

refer to this book often throughout this paper.

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Roof addresses this growing problem,

"Many within this generation feel they have been both blessed

and cursed: blessed because in their lifetime they have had more

opportunities for education and better-paying jobs than did their

parents, but also cursed because no matter how hard they work or

succeed in jobs and careers, life continues to be pretty tough

(Roof 1999) . "

The current American generation has more wealth,

education, and longevity than ever before, and yet is

consuming psychopharmacological intervention and self help

at astronomical rates. What is happening?

People are always striving for some type of

superiority and meaning based upon their own definition of

success. The perception of success is rooted in early

childhood development, cultural, environmental, social

experience.

The formed character is never 100% actualized although

the more rooted and bonded in others we are, typically the

healthier we are.

The rise and fall and changing face of the American

family dynamic, complexity of urban sprawl and the terms

such as soccer mom and metro sexual still fail to

accurately compartmentalize the depth of the human spirit.

Such richness lies dormant in old texts scratched out by

wordy philosophers, prolific theological teachings or the

practical yet insightful writings of pre-twenty first

century psychologists.

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The tried and true seemingly simplistic virtues in the

Bible and organized religion are also among the treasured

wisdom.

In this paper, I will rub noses and stare into the

faces of the tough questions regarding existence and

purpose. I will re-introduce nuggets of truth and theory

from the above mentioned disciplines, and serve a potential

remedy for today's spiritual distress as a my own hybrid

theory of therapy.

Although it has been touched on, I will address the

problem we are facing in greater detail.

As I said before, there is a place for solely organic and

biological disorders.

I am referring to those disorders with a different

component. The more situational distresses that cannot be

traced to a verifiable medical condition other than the

presentation of mere symptoms.

13

The issue of unfuf illment can be prevalent in various

conditions; it is also an independent condition as well.

The main focus of my thesis is the population that is

experiencing crisis of spiritual starvation as catalyst for

the destruction of the life style.

Terms such as mid-life crisis and nervous breakdown

are household words that stir a variety of responses in

people. Reactions to these conditions range from humor to

horror depending on the intimate personal experience with

them. Depicted in the entertainment industry they serve as

good themes for movies, music and theatrics. These terms

are engrained into our vocabulary, our culture, and appear

to re-emerge in new and colorful ways.

The specific names and faces may have changed, but the

impact, stigma and implication has not.

What is this monster scaring people into desperate and

oftentimes unhealthy attempts at coping with life? What has

happened to the American culture in the past few decades

that has created and fed this monster?

Is it possible that we as a society are going

backwards instead of forward in the embodiment of self-

actualization and substance?

14

The issue of meaning and its pursuit claims no

specific origination, and the current crisis is permeating

America faster than the latest Internet worm.

Even in the melting pot of our country today the issue does

not discriminate.

As a mental health professional fresh on the scene, I

find this crisis of purpose manifesting in every area of

the DSM, in community programs, schools, across university

campuses, in suburban homes, the ghetto and climbing the

corporate ladder.

It is an issue that impacts everyone, and in a variety of

ways.

Let's take a closer look at the specifics, the problem, as

well as what may be feeding it.

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The Problem

In 1999, Brad Scott wrote a book entitled Streams of

Confusion. It is a remarkable look at the slide from

absolute to subjective reality, and the propagation and

manifestation by and for the advancement of American pop

culture. In a nutshell, this is the problem we are reeling

from today in the mental health field.

" ... mental illness in general seems nearly epidemic in the U.S.

Consider these figures put out by the National Mental Health

Association: 51 million Americans experience a mental disorder in

a single year, with 7.7 to 12.8 million adolescents and children

suffering from mental disorders, and with 9.1 million Americans

overall suffering from major depression and 19.9 million

Americans experiencing phobias."

He goes on to say; " ... the costs in dollars as well as human

life are staggering. 'Mental illnesses impose a multibillion

dollar burden on our economy each year, the total in 1990

amounting to $147.8 billion.' Ironically, more than 31 percent of

those costs ... are for anxiety disorder (Scott 1999) . "

16

Education, marriage, house, kids, career, is this all

there is? Every generation has followed a similar path of

growth, traditions, strivings, goals, pivotal moments,

highs, lows and death. The circle of life shows no

favoritism and no signs of stopping. People live and then

die. Sure, there are colorful stories, adventures,

hardships, pain, celebrations and accomplishments nestled

between birth and death. It is precisely that "in-between"

phase that I would like to address. It is that "in-between"

phase that seems to invite disorder.

At some point the natural course of human events will

bring people to that moment when they ask themselves,

someone they love, or their therapist, "is this all there

is?"

That question and the action taken or not taken after

asking it, has created breathtaking pieces of art,

symphonies, novels, strong families, noteworthy business

ventures, and some semblance of purpose. Ironically, the

same question has created broken homes, obesity, addiction,

disease, perversion, devastation, criminal records,

profound discouragement, failure and premature death.

What is the difference in the outcome? It is choice, self-

awareness and balance.

17

It is no secret that human nature drives us to

succeed, create relationships and find solace and

contentment with our stations in life. However, as we have

become a people of better choices and outcomes, we have

also become a people assaulted with distractions and

plagued with overwhelming feelings of emptiness and void.

The depth of our being and core of our drive, our

spirits, are being starved. A constant buffet of multimedia

assaults on every one of our five sense hits us millions of

times a day. The endless options and voices telling us what

to do, how fast to do it, what to think, what to look like

and what products or services to do it with, have left us

malnourished to the pit of our spirit.

Where does this starvation come from? Where does it

start? How does it manifest? The media has arguably become

one of the primary forces.

"Visual media reinforce a culture conception of an expansive

self; if not an empty self, in need of constant filling. An

expansive self is sustained through one after another experience

in what amounts to a seemingly unending search for moments of

transcendence.

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In this respect the media create "spiritual omnivore " that is,

people hungry for new experiences and insights with the hope that

some encounter or a revelation just ahead will bring greater

meaning to them (Roof 1999) ."

The media with all of its fabulous and noteworthy

contributions has put the speed and influence of a well­

oiled capitalistic system at our fingertips. Is it a

coincidence that "trends" and hype are just a click away or

a block over on a billboard?

Some of us know it well, some vaguely aware, and some

living well within the old adage "ignorance is bliss," at

least for the time being.

Spiritual Anorexia is what I call it.

Much like the physical eating disorder, people are

starving themselves in the name of American culture; to fit

in, find success, and "meaning."

The condition of the spiritually anorexic can

encompass a variety of areas and manifest into a wide array

of diagnoses. Some easy to pin point, and some hidden far

beneath the possible fa9ade or complexity of such things as

post partum depression or a generalized anxiety disorder.

19

It has become an added responsibility of the helping

professional to assess and be aware of the possibilities.

It has also become an almost full time job to keep up with

the research and options for treatment.

Are we living life with passion? Are we living life trying

to find passion? Or have we given up altogether? An example

supporting my observation about the media's role in this

mess is to look at the lineup on daytime television. Aside

from the traditional fantasy soap operas offering

predictable escapism, there are "talk showsu aiming at

discussing these manifestations in the name of

entertainment.

A couple of years ago Oprah Winfrey changed the format

of her show to incorporate more spiritually flavored

material.

"Oprah offers a steady diet focused on self-improvement, where

notions of inner peace and empowerment mix freely with ideas

borrowed from the world's religious traditions and great

philosophers. By focusing on life's struggles and critical

moments, all such programs life up the sacred in a prefiguring of

potential possibilities (Roof 1999) .u

20

Oprah's popularity and somehow assumed expertise on

areas of human interest shows no signs of slowing. I see

this as another sign and validation of the type of

starvation and hunger people exhibit in areas of human

interest and development. We, and this hunger are seemingly

insatiable.

Not long after the reformatting of her show, Orpah's

friend and former therapist, Dr. Phil, started his own

show. The popularity of Dr. Phil seemed almost overnight.

Now his face and advice are popping up everywhere,

including an ad campaign for milk of all things.

Dr. Phil offers a direct, disarming approach to real people

struggling with identifying and removing roadblocks to

authentic living. One of Dr. Phil's latest books, Self

Matters, is a directed deconstruction of self aimed at

illuminating barriers to the real you.

Perhaps what was most intriguing about the book was

that Dr. Phil shared some of his personal struggle with the

same issue as a starting point to the topic. As Dr. Phil

admitted he once struggled with the same starvation of

meaning as I address, he makes some interesting statements.

"The problem was that everything I was doing was chosen to

please other people by meeting their expectations while totally

ignoring my own. I was miserable. If you had asked me 'is this

21

the kind of life you want?' 'Is this the career you want?' 'Are

you fulfilling your purpose for being here on earth?' I would

have had to answer, 'no, not by a long shot."

uI betrayed who I was and instead accepted a fictional substitute

that was defined from the outside in. I betrayed myself, and mine

was a life and an experience that was a fraud and a fiction.

(McGraw 1999) . "

If anything, the popularity of such shows educates us on

the pulse of "society." So if this is what society is

facing, then how do we as mental health professionals

respond?

Taking it one step further, how do we respond without

jumping on a marketing bandwagon for the next trend in

media propaganda, products and programming? How are the

professionals responding? And how are professionals

responding while staying within ethical and safe

boundaries?

22

For those aware of the process of seeking meaning and

a place in the world, it is a constant drive to fit an

image of ever changing identity and foundation.

Feeding on images, ideologies, and subtle cultural

ideas/values that tell people what they should think, feel,

how to act and ultimately how to live.

"Mass media, then, may offer false or superficial answers to

deep and genuine needs: a deodorant, a mouthwash, and a new car

do not provide solutions for the insecure person who seeks

closeness with others but seems unable to build lasting

relationships (Nikelly 1977) ."

Is this what we have been reduced to? Have we gained

specific new knowledge and lost the old? Does "new"

automatically negate the older? And, why does it seem that

we are lacking a balance of the older and newer approaches

to therapy?

Have we forgotten how to connect and do we seek to fill our

voids with stuff as opposed to relationships? No wonder we

are depressed and seeking treatment.

The person on the other side of the coin is either

completely unaware of this process, has given up or has

successfully tuned it out (for now.)

23

Society goes with the flow seldom questioning, and

maintaining a level of superficiality and shallowness that

is applauded and rewarded by fast food values, and affirmed

by the likes of Jerry Springer's glorification of "diverse

relationships.ff

In stark contrast to previous generations, we are afforded

the chance to watch our world change at a frantic pace.

Somehow since my childhood we have gone from family sit

down, home cooked dinners and conversation to drive thru

windows and emails. We have had the concept of choice beat

into our heads to the point that we are programmed to think

we can always "have it our way.ff

Or that somehow if we have to conform more than we think we

should we are buying into the mentality of the herd. Where

is the balance?

24

" Wholeness hunger: is an apt description of what underlies much

of today's spiritual malaise, It is something felt by many

people, something that underlies comments about "centering your

life" and " finding connections" that are so frequently voided in

the populace at large - once identified as originating in New Age

discourse, now such terms permeate the religious landscape in a

more generic sense (Roof 1999) ."

We are the society of "more." No matter what we have, we

want more. Although seemingly a sudden epidemic, it has

been a subtle change fueled by capitalism and advancement.

Mass media has developed more tools and gadgets to help us

become more efficient and faster. The technological race

gains intensity as our discoveries and developments get

more exciting.

If we can do it better and faster in technology then why

not in our own lives? For example, if we have a decent

figure, why not go for the fabulous one if we can. Plastic

surgery, although still surgery, has exploded into a fast

track business. People are now shopping around for highly

invasive surgeries like they did for microwaves twenty

years ago.

25

" As they have grown older, the consumer culture has not

withdrawn its promise of replenishing ever-hungry lives. The

cosmetic lines, the exercise business, the body-appearance

industry, the self-improvement mania. Advertising images continue

to designate youthful, slender bodies and successful corporate

executives as objects of sex, power, desire, and pleasure -

replacing older models of virtue and what should be sought after.

Not surprisingly, "how can I feel good about myself?" emerged as

a far more pressing question to many Americans then "How can I be

saved?" That shift of questions offers clues not just to a

fundamental change in religious identities, but to the

construction and stylization of spiritual concerns of an

individual living within a self-focused, therapeutic culture

(Roof 1999)."

The subtle seduction of the dot com boom and such pumped a

younger generation full of cash with plenty of places to

spend it.

We have sought enlightenment for centuries, and arguably

have been one of the first generations to claim it in some

fashion. At yet, we still seek pushing the preverbal

envelope in hopes the factious carrot of Hollywood style

fulfillment is just around the corner.

26

"Surely, we can see that the 'enlightenment' that one generation

naively sought has resulted in the 'benightedness' that another

generation has found. Today teens pierce their tongue and go

'kickin' at orgiastic raves, or cease to have dreams and distrust

even benign authority, because they believe they are in bedlam,

not heaven. Yet they keep seeking (Scott 1999) ."

Have we really made any progress in our searches?

"_this search for nonrational, nonlogical, nonlinear modes of

experience - mystical, pharmacological, even sexual - has become

valid and indeed imperative for many people, especially those who

find themselves reeling in the midst of the modern chaos of

voices (Scott 1999) ."

How do these things relate to mental illness and our lack

of meaning?

The fictitious obituary written by Dr. Phil in the

beginning of this paper seems to capture it perfectly.

The pace of life is quickening, and with all of its glory

and benefits comes the dark side. We seem to be making it

on the outside, and yet we are miserable on the inside.

The separation between work, family, and spirituality is

virtually nonexistent. A cost and payoff charting I imagine

would show the rate of this decline.

In order to keep up with the work world, the other

dimensions of a person's life have suffered, and balance

has been lost.

27

Looking at the obvious one can get a good sense of where we

are collectively.

" ... mental illness in general seems nearly epidemic in the U.S.

Consider these figures put out by the National Mental Health

Association: 51 million Americans experience a mental disorder

in a single year, with 7.7 to 12.8 million adolescents and

children suffering from mental disorders, and with 9.1 million

Americans overall suffering from major depression and 19.9

million Americans experiencing phobias (Scott 1999) ."

Pick up a magazine or watch an hour of morning television

and you will see discussions on how to live more simply,

save time, be creative with our time, manage our time and

enjoy the little time we may have. Look at news reports and

statistics on the current state of our physical health.

Nothing short of staggering.

We are now the fattest nation in the world, and our

hospitals are not able to keep costs down as they struggle

to accommodate our larger frames and the companion of

psychic distress.

28

" ... costs in dollars as well as human life are staggering. 'Mental

illnesses impose a multibillion dollar burden on our economy each

year, the total in 1990 amounting to $147.8 billion.' Ironically,

more than 31 percent of those costs ... are for anxiety disorder

(Scott 1999) . "

Peek into our families and we can see that what we once

called the traditional family is fading into history.

Blended, single parent, same sex, step, and such are now

common family systems each with their own unique and

complex needs.

Another area currently called to our attention is our debt

to income ratio. We are materially consuming more than we

can pay for.

Good credit is rarely discussed as we are bombarded with

advertising for financing options. "Bad credit, credit

problems, slow pay" no problem if you want to buy

something. A new market trend is in financing situations

that used to be taboo.

Bankruptcy and living beyond our means is now socially

acceptable, and I would even challenge its now the norm.

Within the context of this situation are good people caught

in the middle. Life is costing more from food to healthcare

to housing.

29

We have more options for our basic needs, and those options

are costing more. We are working longer for less, and our

desire for more grows faster than our ability to gain it.

The desire of our hearts is to be healthy, fully

functioning, contributing people. American pop culture has

become a monster hiding in every area of our life. It tells

us we are not adequate, it shows us what we do not have,

and it promises we will be better when we have it. The

carrot is always dangled just a little farther than we can

reach.

What was once highly regarded as freedom and democracy,

has become a sliding scale of media controlled information,

Hollywood values and extreme makeovers.

No more Pledge of Allegiance, prayer, or Christmas trees in

schools? Yet, we can turn on the television, hear foul

language and watch sexual situations on prime time. What

kind of inconsistent messages are we sending? What does

this do our development?

Where do these messages go when they reach our minds? Is it

a wonder we are confused and desperate for meaning and

stability? Is it strange we seek out a quick fix in a pill

as opposed to another alternative?

30

Where have our traditional values gone? Where are the

absolutes? Where is the balance of freedom, choice,

creativity and boundaries? Why are we continually adding

diagnoses to the DSM instead of removing them with the same

fervor? Are we not using all of our opportunities and

research to eradicate psychic distresses? Does the

scientific research support these new additions as organic

or are they situational and dependent upon inconsistent

assessment tools?

Without getting into a detailed discussion of human nature

good vs. evil, I would venture to guess that our

motivations are shared. We all want good schools, solid

families, safe communities, rewarding careers and the

opportunities for our lives to leave a contribution here

are desired and sought after.

It is precisely this desire coupled with our current

society that is in conflict and is creating conflict.

In my client contact I cannot help but notice clients talk

about these issues almost exclusively.

The pain, confusion, and weight on people's spirits because

of this tug of war are increasing the demand for social

services. Pop culture and the modern world are failing to

provide tangible peace in the hearts of people.

There seems to be a lack of structure and almost too many

options in a relativistic reality.

Our society is also failing at providing support to those

foundations, organizations and institutions that help

uphold and foster traditional values, or offer a

cohesive/consistent model for living and success.

" A theme we heard voiced many times might be phrased as

follows: people feel they are working hard, striving for the

American Dream, yet sense they are living on its edges and are

insecure in their achievements (Roof 1999) ."

We are at a crossroads in the helping field, and have the

opportunity to step up, speak out, and join forces to

change the trend. Although I do not disagree with organic

causes of disease and disorder, there are distresses that

are stealing services away from them.

With the rise of this starvation generation, services and

interventions are gobbled up, leaving less room for more

persistent conditions.

31

All of the points I have made are independent of

classically diagnosed and treated conditions; it is

possible that there would be some overlap.

32

However, I would be interested in research regarding the

effect and impact of Western culturally trends on organic

mental illness. Perhaps this is something we will see as we

do more research in our field. I also address this briefly

in the future implications section of this paper.

Since dilemma, frustration and search to find meaning and

substance in life again, is not new, the names, terms, and

weapons of mass destruction have changed.

" The frustration reaches into other aspects of their lives,

affecting levels of satisfaction within jobs and careers,

creating tensions within families, and raising levels of stress

(Roof 1999)."

What is the ultimate goal in humanity and personhood? How

do we stop the infiltration of negativity and emptiness?

How do we help clients break self-imposed barriers and move

into a life creatively and freely chosen?

Is it possible to do this while maintaining professional

integrity and ethics and upholding the scientific and

results oriented nature of social science?

33

My focus and mission in addressing this issue is to

marry the best of the three disciplines of Adlerian

psychology, existential philosophy and Christian theology.

In mixing varied theoretical ideals, I have developed and

will propose a hybrid therapy targeted at treating the next

generation's crisis of meaning. Within this theory there

will be a structure aimed at the unique holistic nature of

the individual, our apparent innate desire to seek meaning

and what to do with that, and the complexity of the psyche

and/or the sacredness of the spirit.

I have researched the issue of the spiritual crisis from

various angles, and am prepared to provide one potential

refreshing solution infused with hope, challenge and

dignity.

What does psychology have to offer the starving soul?

Are we offering tangible and practical approaches to meet

the needs of today's clients? Are we doing our homework and

keeping ourselves educated on the trends, changes and

variations on the complexities of the problems? Are we as

therapists and professionals actualized ourselves, and have

we answered and solidified our own questions of faith and

foundation?

34

Now that the problem has been identified, I would like

to address the contributions, questions and conflicts

presented by the field of psychology, and more specifically

the school of Adlerian or holistic psychology.

35

Psychology

Leaps and bounds would probably be an adequate way to

describe the advancements in the field of psychology in

recent history. Psychopharmacological intervention,

variations on therapy and the breaking down of stigma are

markers of progress in the field today. Aside from the

statistics and the hoopla, there are pioneers in the field

who tackled tough issues and laid a framework for

professionals which is still applicable today.

I will identify and treatment issues relating to the

crisis of spiritual anorexia and its symptoms and

manifestations, I will also reflect on the significant

contributions of Alfred Adler, the response from the

psychological community, and the potential for breakthrough

in helping clients.

The media has oftentimes been used as a gage to track

the needs of society. Things such as a shortage of housing,

access to medical care, and jobs or opportunities are

things monitored and regulated by the government. Public

policy and lawmakers are our hired and elected watchdogs to

nip problems in the bud and fix them as they arise.

36

With specific regard to the issue of spiritual

depravity, it is much harder to monitor. The United States

has been inundated with a parade of legal and illegal

immigrants and the "face" of an American is not easily

stereotyped. It is in this chaos of the American landscape

that officials are reliant on the professionals working in

the trenches to provide adequate and accurate statistical

reports about their experiences, successes, and failures.

The decisions to act, react and be proactive are

dependent upon this chain of communication. The current

spiritually fueled dryness is evident in

matriculation/graduation rates at educational institutions,

employment statistics, and statistics on the masses

utilizing government funded programs.

In doing a cost benefit overview of the type of tools and

services needed to best serve the population, they must be

continually tweaked for efficiency.

One of the organizations with its finger on the pulse

of these changes on the nations mental health is the

American Psychiatric Association. It is this association

that conducts research, crunches statistics and publishes

periodicals.

They also are responsible for publishing the DSM or

Diagnostic Statistic Manual, listing and offering a

workable directory of mental disorders and diseases.

37

The newest batch of disorders addressing the purpose

problem is listed in the DSM-IV-TR, and found on a lower

axis. This new section is the answer to a population that

is struggling with some of these fundamental and spiritual

issues.

The introduction of the V codes recognizes the nature

and increasing development of these types of crises. Even

though these inclusions have not made their way to the

major categories in clinical diagnosis, they have

nonetheless arrived on the scene.

The new codes have put a professional stamp on the

legitimacy of these issues of meaning, and it is a large

step in confronting and conquering them.

Dr. Phil makes some of statements in his book Self

Matters that are very relevant to some of the underlying

issues compounded by societal pressures. His statements,

perhaps, also support the trend in thinking, which may be

why the APA included V codes.

38

"When mindless, unchallenging, routine existence and safety are

blindly accepted and become unthinkable goals, there can be no

authenticity, because you and everyone else has a mission, a

purpose in life that cannot be denied if you are to live fully.

If you have no purpose, you have no passion. If you have no

passion, you have sold yourself out. (McGraw 1999) ."

He goes on to say even more.

"In a passionless life, superficiality becomes the substitute for

the things that ought to matter. False goals like money, approval

from others, and the accumulation of 'stuff' will come to

dominate your life and its energy. You are then trapped. (McGraw

1999)."

Are you nodding your head yet? I would challenge that there

are few, if any, people out there who have not been there.

Feeling the tug of war for your peace of mind between

media, family systems, spiritual identity, peer groups and

quite possible neurological makeup and genetics. What we

choose to do with this feeling and the appropriate or

inappropriateness of our actions is what moves us in or out

of situational mental health.

39

This feeling of being trapped or pulled and experiencing a

deep void is addressed nicely in the latest revision of the

DSM and its V code inclusion. It is about time the

professional community got on the same page as its

colleagues in other disciplines and named the issues that

have been lurking for decades.

In reading and studying these codes, it is refreshing

to see that they are included as legitimate issues. The

mental health community's acknowledgement shows there is

hope and potential success in treating them.

"Nearly everyone has experienced an adjustment disorder or a V

code condition or both. These disorders are often triggered by

the normal life transitions that we all face. The transitions may

be positive, such as the birth of a child or graduation from

school, or negative, such as the loss of a job or the death of a

loved one. These problems also may reflect and be related to the

normal problems of living such as job dissatisfaction, marriage

problems, and the care of an elderly or aging parent (Sperry

1996) . fl

40

Psychologists rooted in the philosophy of Alfred Adler are

professionally inclined to ask the spiritual /purpose

question at some point. As a holistic foundation, Adlerian

psychology offers more than a narrow window through which

to assess a client situation.

" Adlerians seem to be especially helpful treating clients with V

code problems through encouragement and helping clients

understand the universal nature of their problems. Clients tend

not to feel abnormal and to feel empowered to make the changes

necessary to cope successfully with their problems (Sperry

1996)."

I would like to take a closer look at the DSM V codes and

their implications in professional practice

The first code listed is the occupational problem.

"V.62.2 Occupational Problem

This category can be used when the focus of clinical attention is

an occupational problem that is not due to a mental disorder or,

if it is due to a mental disorder, is sufficiently severe to

warrant independent clinical attention. Examples include job

dissatisfaction and uncertainty about career choices." (DSM 2000)

41

A client dealing with stress who is seeking meaning in

the world of work and career can experience a deep hunger

for purpose in participating in worthwhile work. Consider a

business professional who after twenty years of service in

a prominent financial institution suddenly feels strangled

by the mundane.

He/She has an overwhelming desire to jump ship, choose

another career and their job performance is on a downward

spiral. Their relationships begin to suffer and perhaps

their physical health starts to break down as well. Quick

to frustration and always tired the cycle of internal

nagging that something is wrong can be vicious. Is it a

wonder or coincidence that people are changing jobs or

careers at skyrocketing rates?

The generations of our grandparents would have found

it absurd to have more than one career in a lifetime. Today

it is common practice, and at times necessary and

appropriate.

In a last ditch effort to avoid disciplinary action at

work; the client contacts your office through an EAP

referral. How do you help? How do you efficiently identify

and intervene? Are these clients living effective and

authentic lives that they have freely chosen?

42

Or are they guilty of choosing the path of least resistance

fueled by media's fleeting values and a lack of personal

self-exploration?

Consider another example of someone fresh out of college,

single, and trying to establish a place in the world.

There is, as of late, more written about college students

pursuing the expense and commitment of liberal arts

education only to graduate with a degree possessing no

transferable skills. How does this client make a successful

transition into the world of work and still possess a sense

of integrity, passion and work ethic? How do we encourage

these clients? How do they find the meaning they seek in

their work? How can they incorporate who they are into what

they do and still make a difference? This seems to be

something that is not taught in colleges, and contributes

to the gap between self-worth and work.

"V313.82 Identity Problem

This category can be used when the focus of clinical attention is

uncertainty about multiple issues relating to identity such as

long-term goals, career choice, friendship patterns, sexual

orientation and behavior, moral values, and group loyalties."

(DSM 2000)

43

This is another zinger addressing the very real issues

surrounding sexual identity, friendships, socialization

patterns and goal setting. As mentioned with the younger

client example above, tough transitional issues in the

micro systems such as friendships and work environments can

affect the larger macro systems of community. Questioning

traditionally held family values and incorporating them

into self could be a fragile experience. While finding a

place of agreement in the spirit where morality, political

ideals and larger institutional identifications match up

with the true self would also fall under this category.

Consider the following example. A woman in her mid to

late twenties finds herself post college educated and in a

dry, business professional office setting forty hours a

week. She is single, and has no further large-scale career

aspirations and her weekends consist of happy hours, binge

drinking parties and dinners with girlfriends. As a child

she was raised in a family where people worked very hard at

their careers, volunteered time to the community and had

strong ties in relationships.

Finding herself bored at work, she is slowly falling

into unhealthy patterns risking her long-term health.

44

Meanwhile, engaging in shallow and temporary sexual

relationships, feeling the gap between the family values

she embraced as a child, the career and life plan of her

earlier years, and the reality of her situation. How do you

help this client re-evaluate her foundational values, her

gifts, talents, passions and career/vocation interests

without casting a brighter light on her already fragile

sense of self.

Finding and achieving that balance of who someone is

on the inside and how he or she live their life on the

outside requires perhaps something more than mere "textbook

psychological intervention." Would a new job; new

relationship or better friendships "cure" this young

woman's angst about her situation?

Possibly, but I would argue that in most cases it

requires more than a quick fix. The woman in the example I

just gave could also fit into the next code as well and

they can overlap.

45

"V.62.89 Phase of life problem

This category can be used when the focus of clinical attention is

a problem associated with a particular developmental phase or

some other life circumstance that is not due to a mental disorder

or, if it is due to a mental disorder, is sufficiently severe to

warrant independent clinical attention.

Examples include problems associated with entering school,

losing parental control, starting a new career, and changes

involved in marriage, divorce and retirement." (DSM 2000)

Perhaps more of what comes to mind with regard to

distresses of this nature are the life transitional issues,

most of which are viewed by society as positive milestones

and pivotal moments in life. Getting married, divorced,

having children, and moving through milestone phases of

life are also seen on many stress inventories. These life

markers, if you will, are usually the cause of both good

and bad stresses. Even still, these are events noteworthy

of enhancing the feelings of starvation in individuals.

And deeper than that, and I would argue the issue that

underlies all of the above-mentioned issues, there is now a

code included in the DSM to address the issue of

spirituality in clients.

46

"V.62.89 Religious or Spiritual Problem

This category can be used when the focus of clinical attention is

a religious or spiritual problem. Examples including distressing

experiences that involve loss or questioning of faith, problems

associated with conversion to a new faith, or questioning of

spiritual values that may not necessarily be related to an

organized church or religious institution (DSM 2000) ."

The issue of spiritual identity and crisis is another

area getting new attention. Spirituality and religion are

familiar components to most people in the global community.

Some type of awareness through organized religious

practice, acceptance or informed rejection of transcendence

issues and the unique personal journey of spiritual growth

is crucial in human development. Throughout history, there

are major religious/spiritual worldviews that have shaped

the foundations and thought processes of billions of

people.

From the influential world leader to the pauper, the

majority of people draw upon a reserve of spiritual wisdom

to guide their lives, provide comfort, and give strength of

character.

47

Within these systems, as with many, there are good and bad

influences which affect development.

Unhealthy people and beliefs are present in every

institution, and depending on the unique vulnerabilities of

people they can do great damage. Within the think tanks

researching and deciding upon the proper protocol to

include the spiritual issue in the DSM there were many

discussions and debates of the relevancy and potential

taboo nature. As seen in recent events, the sexual

impropriety of denominational figureheads and the spiritual

abuse that has taken place, clients need a professional who

is competent and educated. The dynamics within this DSM

inclusion are complex and should not be taken lightly.

Due to the complexity of issues surrounding

spirituality, I have included a section on the contribution

of theological insight later in this paper. I will address

the healthy potential of including Christian theology in

working with clients holding that worldview.

Cutting edge advancements bring more options,

possibilities, and opportunities for improvement in

addressing and treating psychic distress.

Awareness and education on the changing face of mental

distress and seeking creative ways to re-orient people is

critical.

48

" Prognosis for V codes, as well as adjustment reactions, is very

good, although the wide variety of conditions and clients who fit

these diagnoses makes one cautious in terms of generalizing

(Sperry 1996)."

Generational arrogance claiming complexity of psychological

problems is nothing new. Each generation thinks that have

the hardest time and are the most misunderstood. In some

ways this may be true, but this is a flash in the pan.

Today's problems usually become old hat. In the current

field of psychology, today's problems have become

tomorrow's prescription. How big is our medication

development and usage?

Consider this, "Prozac, which was taken by 38 million

people worldwide between 1998 and 2000, and for which American

doctors wrote 24,742,000 prescriptions in 1999 (Cohen 2001) ."

Is this a viable answer or solution for the new wave of

distress?

As a comparison, here is a quotation from one of my

favorite books, Living, Loving and Learning, written in

1982 by Leo Buscaglia.

49

"In a recent mental health survey, only 20 percent of those

people in America who were interviewed said they enjoyed life and

were happy. Twenty percent! One out of seven of us are going to

require psychotherapeutic help before we get to the age of 40.

One out of every three marriages will end in divorce. And they

say that before the year 2000 it's going to be one out of every

other one - one out of every two. (Buscaglia 1982)"

Oh how things change and yet stay the same.

Although there are valid complexities of the specific

details of problems, the underlying issues are remarkably

similar.

Acknowledging the commonality of the original problem it

occurred to me that perhaps flashy "new" highly specialized

therapeutic interventions are missing the point. Could the

root causes of mental health distress be broken down into

simplistic themes? If so, why not break down the treatment

plan into usage of simple foundational values and the

cultivation of ideals?

50

Do we realize that we are not living creative or authentic

lives? Are we aware that we are affected by what we think

we are supposed to be more than what we truly want to be,

or is ignorance bliss? Brennan Manning, another one of my

favorite authors, wrote a book entitled Abbas Child. In

this book he takes a hard look at what he calls the

"impostor self" who buys all of the lies our culture sells

us.

By addressing the impostor in each of us it sheds new

light on the monster of image and pride. Image and pride as

wrapped in the package we buy in bulk in today's culture.

Written from a Christian perspective, it packs a punch and

eloquently describes the cycle of starve-binge-purge that

goes on within most of our spirits as we crave real

authenticity.

"The impostor is the classic codependent. To gain acceptance and

approval, the false self suppresses or camouflages feelings,

making emotional honesty impossible. Living out of the false self

creates a compulsive desire to present a perfect image to the

public self to that everybody will admire us and nobody will know

us. The impostor's life becomes a perpetual roller-coaster ride

of elation and depression.

51

The false self buys into outside experiences to furnish a

personal source of meaning. The pursuit of money, power, glamour,

sexual prowess, recognition, and statues enhances one's self­

importance and creates the illusion of success. The impostor is

what he does." (Manning 2000)

Something to keep in mind as I dig in a little further.

In attempts to sort out my own theoretical style with

regard to therapy, I read a dizzying array of ideas. There

are many snippets of theory that I agree with and would

integrate into my style. However, stylistically speaking,

my approach is a hodgepodge although my basic foundation is

Adlerian.

Now that I have addressed the potential diagnoses that may

reflect spiritual starvation on a small scale

psychologically speaking, I would like to revisit

fundamental principles of Adlerian Psychology.

Alfred Adler's school of psychological thought is a

nice compliment and provided groundbreaking insight into

dealing with many of these "new" problems even before they

came to pass.

52

The Adlerian holistic mind and body view introduces a

nice theoretical basis for growth and change. With as many

societal influences as we have today there are tried and

true techniques as well as cutting edge.

Alfred Adler, a pioneer in psychology, was formally

trained as a physician and practiced privately as an

ophthalmologist, transitioning to general medicine and then

to neurology. Adler also was a member of Freud's Vienna

Society until he developed his own theories and split from

Freud. He understood the biological implications of people,

and yet he found himself interested in more than the

biomechanics of the brain.

Among his many contributions, he introduced terms such

as early recollections, birth order, life tasks, social

interest and lifestyle.

The identification and definition of these terms is

critical in addressing the problem of spiritual starvation

and fierce competition between culture and authentic self.

Corsini and Wedding wrote a book that highlights a

variety of theories reflecting various viewpoints on

psychological thought, practice and application.

53

They off er a chapter in this book, which I think does

a great job condensing Adlerian Psychology into fourteen

basic beliefs or assumptions.

Although I do not have the time to address each one of

them, I would like to include them to off er a rich insight

into Adler's perspective.

Adlerian Psychotherapy/Adlerian Basic Assumptions

1. All behavior occurs in a social context.

2. Gemeinschaftsgefuhl /Social interest

3. Holism

4. Conscious and unconscious and both in the service of the

individual

5. Lifestyle/Cognitive Organization "A Life-style is neither

right nor wrong, normal nor abnormal, but merely the

"spectacles" through which people view themselves in

relationship to the way they perceive life. "

6. Behavior may change throughout a person's lifespan in

accordance with both the immediate demands of the situation

and the long-range goals inherent in the lifestyle.

7. People are not pushed by causes - not determined by

heredity and environment. "The life of the human soul is

not a being but a becoming."

8. Central striving of humans completion - perfection­

superiority-self realization -self actualization­

competence and mastery (self vs. community)

9. Humans creatively choose life style "Individuals may

select socially useful goals or they may devote themselves

to the useless side of life. They may choose to be task

oriented or they may, as the neurotic, concern themselves

with their own superiority."

10. Freedom to choose

54

11. Life presents challenges in the form of life tasks (3

original = Work-society-friendship/love and the additional

two by Dreikurs and Masak spiritual and dealing with

ourselves.

12. Life is a constant challenge and demands courage

13. Life has no intrinsic meaning - we give meaning to

life in our own fashion. (Corsini & Wedding 2000)

One of the foundational concepts in Adlerian Psychology

and the last one on the previous list is that of the life

tasks. According to Adler there are three tasks of life

that people are faced with and that they may struggle with.

The life tasks are work, social (friendship), and love.

Harold Masak and Rudolph Dreikers add two additional tasks,

which are of self and existential (the spiritual) .

"Life tasks = work, friendship, love, and the fourth task

is getting along with oneself (Corsini & Manaster 2000) . 0

Or in the words of Adler himself, "All human problems can

be grouped under three main headings - occupational -

social-sexual (Adler 1998) ."

55

The fifth task is the need to adjust to the problems

beyond mere existence on this earth and to find the meaning

to our lives, which is achieved through spiritual

involvement.

Thomas Beames defines the tasks another way:

Life Tasks "The 'life tasks' is a designation given by the

Adlerians to categorize of the challenges life presents to

mankind. The extent to which each of us successfully contends

with the life tasks is one measure of the degree of social

interest in that person. When the demands of a life task exceed

an individual's courage to meet them, then the person takes

refuge in discouraging thoughts, distancing (ambivalence,

withdrawal, etc) tactics, and disjunctive emotions. Exacerbated,

such behaviors lead to neurosis or other forms of disruptive

behavior (Beames 1992) . 11

56

In striving for success and meaning in life, all

people are confronted with these tasks of life. The way in

which they are handled chart the course of life, mark

healthy vs. unhealthy, and can be the collective result of

childhood development and choice. The psychopathology that

manifests from sub par attempts at life tasks was of great

interest to Adler, and fit into the theme of this paper.

Adler framed the person in a holistic light.

Acknowledging that people cannot be reduced to mere parts

if we are to understand and help them. The Adlerian school

of thought looks at the parts as they function together,

which seems truest to how people operate. This theory is

also a compliment to Christian theology in Christ's view

that each person holds value as a part of the whole in

reference to the body of fellow Christians.

As I have pointed out, main ideals of Adlerian

psychology embrace the freedom and unique creative process

that each person undergoes in the business of living. By

simply living, humanity is engaged in the process of making

choices and constructing and exercising a life style.

Within this uniquely developed life lie the life tasks, it

is precisely how a person freely and creatively chooses to

address this tasks is called the lifestyle.

The lifestyle is the larger picture of how a person

operates, and within the lifestyle are the life tasks,

goals or purpose of behavior, and our creative free will.

57

How does the life style and life tasks affect the

issue at hand? According to Adlerian theory, all people are

striving to reach some kind of goal that they have set for

themselves. Each individual defines life, and Adler asserts

that the primary or ultimate goal for humanity is the same.

"The ultimate goal for people is striving for significance

- failures such as addiction, broken homes, violence, etc. are

the result of selfishness and too much of a self focus or as

Adler says "private meaning (Adler 1998) ."

Adler had a lot to say about the overall series of

choices, actions and paths that people take and what

components go into the creation of the psychological goals.

I assert that today's American pop culture has embraced and

propagated a set of values and a lifestyle that is far from

healthy, and mass marketed it to us as "really living."

By feeding into the innate desire that humanity

carries to be successful and seek meaning, capitalism and

democracy have managed to twist this desire into profits

and basic economics. Regardless of how well we meet the

tasks of life, we still have to meet them in order to

survive.

58

The ultimate goal of success and superiority will find

its way into the deepest corners of our lifestyle. The

spiritual seeking and hunger to contribute and connect in

community can either serve a useful or useless purpose, and

regardless it is still a purpose. Much like the old adage,

everything that we do will either get us closer to or

further away from our goal. Such with life, every choice we

make will either make us healthier and more fulfilled or it

will further deplete us of our perceived meaning and

purpose.

With that I will pose another question. What good is

seeking some form of superiority and healthy and creative

mastery of life tasks if we have not dug deep enough into

our own spirits to solidify our foundations?

59

Adlerian psychology proposes that our psychological

foundations are built by the time we are about five years

old through a combination of our family of origin, our

birth order, biology, and experiences directly and by

observation. This foundation is referred to as private

logic. The private logic, to use an analogy, operates much

like the yellow lines on the highway. These lines keep us

on the road and set up our path. What some people fail to

see, especially those in psychic distresses, is that these

lines are in paint and can not only be repainted, they can

change the direction of your life in a positive way. Most

people in distress fail to understand that these lines are

not permanent and yet they guide everything from the

direction, to speed (sharp corners) to the cosmetics of our

road. We can widen, smooth and flatten out our lines so

that they are easier to follow and allow us to operate at a

maximum speed propelling us towards our ultimate goals and

life task fulfillment.

One of the basic assumptions that I listed earlier in

Adlerian thought is in relation to being socially embedded.

We are social beings that need to operate in some manner

with others.

60

Connectedness with others opens the door for deeper

meaning, richer relationships and spiritual nourishment.

Two of the books that Adler wrote, Understanding Human

Nature and What Life Could Mean to You, he address a lot of

interesting ideas about the goals and purposes of human

behavior.

A sort of theoretical dissection of life style

motivations if you will. In his writing, he addresses the

spiritual or religious issue. He acknowledges the impact

that culture and civilization has on the individual (Adler

1992) as well as individual creativity in decision making.

He commented on the role of community as played out in

religious expression by saying;

"In all the great moments of the world, people have been

striving to increase social interest, and religion is one of the

greatest strivings in this direction (Adler 1992)n and "The

human compulsion toward the community and communal life is

revealed in institutions whose forms we do not needs to

understand fully; for example, in religion, where group worship

creates a bond between members of the congregation (Adler 1992) ."

In sum, Adler, a scientifically trained professional

acknowledges the big picture or life style, identifies

discouragement in any client in therapy, and breaks down

areas in life that require us to contribute in some

61

fashion. Contrary to some other schools of thought, Adler

discredits shallow causes of distress, and holds each

client responsible for their actions. Many of the tenets of

Adlerian psychology overlap nicely with Christian values,

as I will point out later.

As social beings, we seek to make meaning out of life,

to matter, to count and to feel as though we achieved some

form of superiority. Anything falling short in the process

can result in neurosis, disorder, discouragement and an

existential crisis penetrating deep into one's soul.

Since the dawn of time, philosophers have contemplated

everything from the seemingly mundane to the large

intangible topics of meaning, transcendence and ultimate

purpose.

Having had formal education and earning a degree in

philosophy during my undergraduate studies, it is something

that has always intrigued me.

Particularly in the area of the historically

pessimistic and agnostic existential philosophers lies a

parallel to spiritual starvation and quest for purpose.

62

A magnitude of material has been written on this and

related topics in the discipline of philosophy. In the

interest of time, and for my purposes, I will only sample a

few highlights of the existentialist.

Philosophy

As an undergraduate educated philosopher and closet

existential junkie, there is a strong philosophical

influence on most, if not all, disciplines. The area of

mental health is no exception.

63

Peek into the birth and development of psychology and

theology and you will find philosophical roots in their

ideals, practices and theories.

My incorporation of select philosophical themes into this

paper reinforces the interrelatedness between various

disciplines. I also aim to revive the sometimes seemingly

lost treasures of philosophical ideology, and show its

relevant and timely place in therapeutic advancements. I

believe it has relevance and significance in better

identifying and possibly combating the starvation for

meaning plaguing us.

Traditional virtues and the pursuit of character

individually and within organizations has been a topic of

discussion and research since early philosophers. Fathers

of the various schools of philosophical thought have sought

to pose tough questions and seek creative/challenging

possibilities in their answers.

64

One of the fundamental questions in Existential

Philosophy is the question of meaning and purpose in life.

It is a question that no doubt permeates other disciplines,

and yet one that has remained on the forefront of our life

paths. What is the meaning of life? Why are we here? What

is the purpose of it all? You may be asking, what is

Existential Philosophy and why is it relevant? I will

answer the latter question later.

In the modern world there is a generation that is

hungrier in some ways to reap the benefits of our

advancements. Excess and speed would be a good way to

encapsulate the energy of the newest generation. Or

perhaps, the Burger King slogan, "Have it your way." It is

in this selfish me-oriented worldview that the traditional

virtues seem to be altogether absent from education and

household.

What is unique to this population is not the just absence

of virtues; it is the profound question of meaning that is

still prevalent, if not greater, amidst all the changes.

Complexities in our hierarchical systems and family

institutions have placed an added strain on development and

attainment of purpose in one's life.

65

Additional opportunities, responsibilities, debts and

the depth of personal situations add another layer over the

question of meaning. These additional layers may make it

harder to identify or more painful and time consuming to

change.

Meeting the increased demand for human services and

interventions requires tools and resourcefulness on the

part of the provider. In a generation that seems to be

achieving new levels of success in some areas and deep

deficiencies in others, there seems to be something

missing. This sense of missing something is seen as our

sales figures of psychopharmacological interventions rise,

obesity is as common as the cold, and consumer debt is at

an all time high.

The Existentialist philosophers challenged our

thinking about perceived meaning and purpose by asking

really tough questions. Who are you? Who am I? Is there a

God? What is the meaning of life? Why do we do what we do,

and why do we do what we know we shouldn't do?

These questions are deeply rooted in the life style,

and have shaped the thinking and moral development of the

masses.

66

From the model of mental health and adjustment to the

maladjusted neurotic under lockdown in a state hospital,

these issues affect us all.

In combating the next wave of designer drugs and

addictions, fractured families, budget cuts, and overloaded

case managers, a reflection on philosophy seems long

overdue.

The philosophical voice may have no doubt been

silenced because it sheds light on systems we fail to

question, and asks questions we fear to ask. The current

culture fueled by media seems to sell us on the idea that

we are what we consume, and that our identity can be

uniquely created by pure external pursuits.

"We cannot command goods such as wealth, pleasure, or fame;

these depend upon the accident or good fortune rather than

voluntary individual effort. But we can command our hopes and

fears, our desires and aversions, since these have their source

within us." (Olson 1962)

Where are we investing our time and effort?

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As well-known evangelist Billy Graham once said, "I

have never seen a hearse pulling a Uhaul." So where are we

as individuals and as a society placing our self worth, our

values and our motivations/goals?

What is that source within us that drives us want

more? Do we as a people know who we really are and what are

goals are? What is the measure of a life well lived and

what is true happiness? What is ideal mental health?

Do we have to answer these lofty intellectual questions to

find happiness and contentment with our lives?

While sitting across from a client suffering from

depression and deep discouragement, how can we encourage

and direct them when the client has no idea who they are?

How can the client get on track if they have never asked

these questions? Not that there needs to be answers as much

as their needs to be a level of awareness that these

questions at least be asked. If you do not know who you

are, you cannot know what you want to become and what you

want to achieve.

Where is the balance between creative self-motivation

and co-dependency? Is it possible to create ourselves and

our lives in the world without becoming controlled by it?

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The power struggle between American culture and human

needs/nature is increasingly profound and potentially

permanently damaging. If one is unable to compete on the

level encouraged by pop culture, what becomes of them? What

values are modeled and what character traits are developed

in these individuals? How is fulfillment achieved and how

are relationships cultivated?

If our perception of what is valuable and sought after

changes with the face of Hollywood fashion, where does our

inner security and stability come from?

When the superficial "identity11 is removed, then who is the

person and what is left?

The ability to ask questions and not have had have

them answered in a concrete manner is truly existential. We

have lost the privilege of the process, and we have become

too focused on the final tangible product. A gift and

concept borrowed from philosophy is the idea of this

process.

The process of exploring, trying ideas on, asking

questions and just experiencing. If we are to be completely

problem solving focused, then we are to miss an important

part of the journey.

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Sometimes there is no right answer, only that we are

actualized enough to ask the questions and incorporate that

awareness into our lifestyle with passion and creativity.

In simplistic terms, the person today that falling

through the cracks is one who is not self-actualized

socially disinterested, selfish, and statistically

disordered.

The process starts in early development and can last a

lifetime, although it can be changed through therapeutic

re-education and encouragement. It is not an impossible

request to add a basement to a structure after the

structure has been built. The notion of spiritual

development in relation to one's overall worldview is much

the same.

Existential thought encourages an individual to pursue

and question the internal world, which is potentially more

stable and longer lasting then the shallow world around

them. So what is Existential Philosophy and how does it

relate?

Notorious for dark pessimism, agnostics, and at times

hopelessness, the existentialists do not pretend to have

answers. The lack of answers and overload of theories is

what makes them so fascinating.

70

Their ambivalence and ongoing discussions never have a

"right" answer and yet still make an impact. They cause us

to question everything in pursuit of the authentic self.

However, there is never a negation of somewhat universal

standards or moral absolutes, merely centuries of

passionate debate.

From the philosophical view, what is part of the problem

that is starving people?

Robert Olson's book Existentialism, addresses the primary

tenets of existential thought, and I think it points to a

theme we are seeing in presenting problems today.

/ "A life ~ed

ondemned

to the pursuit of pleasure, wealth and fame

has been on three grounds. First, the attainment of

such g als depends only in small part upon the efforts of the

individual himself. External circumstances almost too numerous

to catalogue and almost wholly beyond the individual's control

may thwart him at any moment.

Second, no matter how successful the individual has been, he

cannot be secure in his possessions ....... Third, even if the

individual attained and secured the goals he originally set

for himself, the satisfaction he experienced would be short-

lived and he would soon revert to a life of painful striving.

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There is no natural limit to the amount of wealth, fame or

pleasure a man may covet, and the brief satisfaction he

experiences upon the attainment of some degree of these goods

only whets his appetite for more. The desire for these worldly or

material goods is like an itch. There is a momentary satisfaction

when the desire is apparently fulfilled, as there is when one

scratches an itch (Olson 1962) "

Clients under our care and guidance today are "itching"

for more. It is not possible to acquire everything, and

things cannot meet all of our needs. Fame and power can

serve a purpose and fill voids to a point. However, these

things cannot completely fill the void. It is this void

that I have pointed out as the culprit in the expansion of

the additional codes in the DSM.

The desire inherent in people to accumulate, make

connections and find themselves is universal. How people go

about this is very different.

Is it possible the client is seeking answers to these

questions, and yet never actually asks them? Elisabeth

Kubler-Ross gained notoriety for her writings on death in

the seventies.

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In her work, Death, the final stage of growth, she seems to

capture the bundle of issues in a succinct manner.

"Transformation of our lives for the good begins as we commit

ourselves to the experiencing our own identity, a commitment to

answering the question: Who am I? Now. Here (Ross 1975)

Continuing with the idea that we have the ability to freely

change our lives and live a fuller experience, she goes on

to say;

"Living life to the fullest, to capacity, to transcendence,

demands that we live lives of awareness, mutual self­

communication and direction. Said in another way, religious

commitment has to do with the issues of: self-identity,

commitment of ourselves to others and receiving their commitment

to us, and a coherent, directional style of living. Our answers

to these three questions sum up our religious commitment. Who am

I? To what do I commit myself? How do I go about living my

commitment? (Ross 1975)"

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The philosophers address the classic angst of the human

condition as a way of life, although in a pessimistic

fashion. I will quote Olson to sum up the basic ideology of

the existentialists.

Summary of the value of orientation of the existentialist

philosophy ..

(1) " ... a resolute acceptance of anguish and suffering is a

necessary condition of their being experienced at all.

(2) "The function of existentialist values is to liberate

the man from these degneate and unwholesome forms of

anguish

(3) "_.existentialist values intensify consciousness, arouse

the passions, and commit the individual to a course of action

which will engage his total energies. (Olson 1962) ."

The summary of existential purpose is to engage the

mind to at the very least ask the deeper questions.

Although it fails to provide a solid, practical and

tangible answer as to how to do it and what to do when you

have done it, it gets some things right.

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As I will discuss later in the Theology section, getting

to the point of spiritual, emotional and intellectual

poverty to ask such questions is the blank canvas needed to

maximize therapy.

At the risk of sounding masochistic, the Existentials

have often been accused of relishing human anguish and

suffering. The exact condition of spiritual anorexia is the

ideal, for in our deepest pit we are alive at a deeper

level. Since this is a paper about achieving a level of

mental health necessary for optimal functioning, I will

stay of the surface of with the more "optimistic" of the

bunch.

The concept of actually having a fulfilled life

somehow escapes them, however the reason I include them in

this paper is for their contribution in challenging us to

acknowledge the starvation and to feel the depth from which

it comes from.

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"Frustration, insecurity, and painful striving are the

inescapable lot of humankind, and the only life worth living is

one in which this fact is squarely faced; for, if the

existentialists are right, a life of frustration, insecurity, and

painful striving itself generates values, and the values so

generated are the only ones actually realizable and genuinely

worthy of human pursuit (Olson 1962) ."

The only potential "solution" presented is in the

development of a larger awareness. I translate this larger

awareness to include the spiritual question and to delve

deep into the social connectedness and embeddedness of

humanity. Within that realm of connecting and reaching out,

we explore our own unique offerings as well as the

possibility and potential in believing in a higher power.

"The secret of happiness consists in enlarging our perspective,

in viewing all things from the standpoint of God or nature (Olson

1962). fl

In doing so, we will not only help clarify our goals,

we will get a different perspective on our life.

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Fulfillment by definition comes from a wealth of experience

and a faith in the intangibles.

In alignment with Adlerian thought, freedom is a

concept addressed by most philosophical camps.

"Whether trivial or grandiose, our every act is a

decision, and our every decision is free. And even if we fail to

live up to them or find that we cannot make them, we are

responsible nevertheless. There is no escape from freedom or

responsibility (Solomon 1989) ."

Freedom is one of the things that underpin this entire

paper. We have the freedom to choose things to help us be

healthier, be happier and be more productive. Jean Paul

Sartre has written a great deal on the "anguish of

freedom," and asserts, "anguish is the consciousness of our

freedom (Outlander 1996) .

Mental distress can enter the picture if we are

unaware of our options for better choices or if we have not

exercised conscious and deliberate freedom. How does this

relate back to the spiritual issue?

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If we have subscribed to a lifestyle that is less than

what we want, we must consciously choose to seek out

counsel and/or make the necessary changes. Ultimately this

is the essence of therapy.

" Mutual recognition of the other's freedom separates two

persons and guarantees their uniqueness, but at the same time it

reveals them to one another as individuals and guarantees their

uniqueness, but at the same time it reveals them to one another

as individuals and guarantees the possibility of genuine

communication or exchange (Olson 1962) ."

Although I could spend a great deal of time

disseminating the writings of my favorite existentials I

think we have hit the high points. I think that

incorporating very minimal premises helps give us an

appreciation for the historical and multi-disciplined

contribution that they make in identifying and addressing

the spiritual issue.

As a therapist, and an Adlerian based therapist, I am

holistic. If the client is seemingly suffering from a

crisis of purpose and meaning, how can we intervene?

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Perhaps, one of the primary goals, much like that of

existentialism, is to simply ask "the question".

What drives you? What are you living for? Where is

your passion? Or as framed in Adlerian psychology, if your

symptoms and distress were to disappear how would you be

different?

If you are aware of the goal, which is another way of

asking "the question", you will better be able to help

flush out the path.

An interesting mindset of existentials is that they

never see a fix all solution. Also, that character and

appreciation are built from loss, grief and

disappointments.

" The existentialists by contrast mock the notion of a complete

and fully satisfying life. The life of every man, whether he

explicitly recognizes it or not, is marked by irreparable losses

(Olson 1962) . "

Within the ups and downs and losses in life, are the

relationships and interactions of authentic and passionate

people. Cultivating the mind and spirit within a healthy

and socially acceptable framework is preferable.

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In dealing with life directly and possessing the

Adlerian "courage to be imperfect" are we able to grow.

Olson continues on in his writing to address things such as

fear, insecurity, etc and those are open doors for disorder

and distress.

Any final thoughts we can glean from Existentialism before

moving on?

"Fear, envy, regret, anger - all the disturbances of the mind -

have their source in the desire that things be other than they

are no less than in the finitude of their object. But once man

recognizes that things cannot be other than they are, disturbing

passion will no longer agitate him (Olson 1962)"

Acceptance of what is, and being ok with where one is

would be preferable to striving for empty goals.

Things are what they are, and the only change worthy

of pursuing is that of self-development, spiritual

transcendence and actualization of any level suitable for

the client based on cognitive and emotional ability.

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The pop culture values of today would have little to

no power in the face of a self-aware and actualized

individual who accepts life as it is and strives on social

interest and the improvement of him/herself. And taking it

a step further, if this person sought out professional help

as needed what an idealistic nirvana we would have.

Hard core existentialism is an extreme from Adlerian

psychology, in that it seems to lack the fullness of joy

and manifestation of health. Existentialism is content with

the darker side of human existence for the sake of finding

and experiencing depth regardless of the source.

Somewhere between the two theories is a place of

agreement. The place of agreement is in asking tough

questions, seeking meaning and a deeper level to life on

the positive side. Through our attitude towards suffering,

anguish and our freedom in the way in which we approach it,

we could be moved to see change.

So far I have outlined fundamental principles of

Adlerian Psychology and very basic values of Existential

Philosophy; intensity, dignity, love, and freedom (Olson

170-171) They both address deep discouragement, questions

of meaning and the issues of life under the umbrella of

freedom, choice and awareness.

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Since this paper is about a spiritual crisis of sorts,

it is only fitting that I incorporate the Theological as

well. Acknowledging that I see clients of all spiritual

experience, for the purposes of the development of my

theory, I am only looking at the Christian viewpoint.

Through my study, research and personal experience, I see a

need, a value and a potential remedy in Christian

teachings. Now I will move on to present the contribution

Christian theology has to the issue at hand.

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Theology

Political correctness and scandal in the religious

community has cast a shadow on the value of spiritual

practice. The institution that was once highly revered and

used to develop foundations is now under attack and

scrutiny. As with philosophy, theology has been a mainstay

of world history and a large contributor to individual

growth and the establishment and guidance of institutions,

organizations and agencies.

Fortunately, or unfortunately it has also become a

taboo topic in the human services field. With the research

and educational advancement privileges have come more

distinct separation between faith based and secular based

interventions.

Historically, pastors, clergy, or trained lay people

have provided services to vulnerable populations and

maintained a strong presence in the treatment and recovery

of distressed and discouraged populations.

Today, faith based organizations; primarily those with

Judea-Christian values are subject to censure and border on

taboo in some of their practices.

83

How can it be that in fifty years our American society

has gone from embracing the Christian values to almost

shunning them in the name of "political correctness." Is it

a coincidence that we are seeing a rise in the demand for

services and a decrease in the amount of faith based

services available? Seeing the importance of ethical

boundaries, third-party payers, and licensing boards, where

do clear spiritual ideals fit? Or do they?

It seems the very institutions set up to protect

clients from abuse and malpractice have also put many

organizations out of business or sufficiently forced change

in therapeutic techniques.

The issue of finding one's authentic self is deeper

than taking a test in a guidance counselor's office and

applying to college. The process of how someone goes

through life, faces challenges, makes and cultivates

relationships, and seeks personal growth is a deeper

process. At the heart of this process and awareness is the

spiritual life of the individual. As I had mentioned

earlier in my paper, the incorporation of the V codes in

the DSM reflects the acknowledgement of a deeper issue

other than biochemistry and heredity.

I am referring to the mental distress that occurs

when popular culture conflicts with the life style and/or

the outcome of an individual's efforts.

In some ways the global community has become a more

spiritual place. We have more religious on our radar then

we did a decade ago due to the increased diversity and

movement of people in the United States. As Adlerian

thought addresses an additional task other then three as

being a spiritual task, we are forced to give it a closer

look.

84

In my research I was interested in finding out what

the Christian community has to offer in the way of

education and self-development in regards to a therapeutic

model. I was very surprised. Since I was raised in a home

that embraced Christian principals as a solid foundation, I

wondered what additional value there would be in using them

in therapy.

There are so many books written on Christianity and

its applications, and there is even a professional

organization that calls it members "Christian Counselors."

I wondered what that meant, what the approach would have

to offer spiritually starving people, and what legal and

ethical implications it would have in practice.

85

The Bible is the best selling book of all time, and I

would assert that most everyone in the United States has

heard of it. Our country was founded on its principals and

Christianity is embedded into our government as much as we

try to deny it. Having some solid working knowledge of the

Bible myself, I can see how there are some practical

applications of how to live life listed in it. It serves as

a clear reference and can be used as a framework for

living. Translating that into the field of psychology is

another issue.

With all the books written about Christianity,

Philosophy and Psychology independently, there are few

written to encompass them all.

Earlier in my research, I mentioned I read an

interesting book called, Spiritual Marketplace - Baby

Boomers and the Remaking of American Religion. In this

book, Wade Clark Roof 1999 addresses the transformation of

American faith. It traces the development as well as the

pros and cons of the new face of spirituality in our

country, and how that translates into practice. It tackles

tough issues such as meaning and purpose, the faith journey

and hunger we are currently experiencing.

The impact the media has on the pulse of today's

spiritual crisis, and the implications for the future.

Statistics presented in the book include;

"The polls indicate that 94 percent of Americans believe

in God. 90 percent report praying to God and a religious

affiliation, and the proportion reporting weekly attendance at

religious services remains remarkably high compared with other

Western countries. (Roof 1999)" and "Almost ninety percent of

Americans claim an institutionally based religious identity ... (

Roof 1999)"

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Mindful that I do not know the demographics of the

samples or the purity of the research, I do see a theme.

Americans are religious, faith seeking and spiritual

people. If so many people claim a spiritual heritage, then

why would it not make sense to address it when dealing with

other issues someone may be facing? What about our mental

health providers?

87

"Approximately 96% of American's believe in God, and 75% of

the U.S population view religious faith as being a very important

part of their lives. However, only 33% of psychologists believe

religious faith is important in their own lives (plante, 1999)

(Corey 2 003) . "

It seems logical to address spiritual issues,

especially when adopting a holistic view.

Amazingly, including questions of a spiritual nature

on intake paperwork is the cause of debate among the human

service community. Why?

If something has worked for hundreds of years why stop? If

utilizing Christian ideals in the healing and/or

educational process offers tangible options for change,

where have we shifted in our trust?

Religion is a universal institution that is used to

unite people and foster community. " ... the word religion, is

derived from the Latin religare, meaning "to tie, to fasten, to

bind. (56-57 Roof 1999) ." It is in this binding that we help

seek and create meaning in our lives. Again, as seen in

Adlerian Psychology and philosophical thought, man is not

to seek alone.

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There is value and necessity in relationships. Within

that context of relationship, there is hope, education, and

a potential change agent.

Roof continues in his discussion of American faith by

tracing the movements of various periods of time and the

depth and intensity of the seeking.

"What had begun in the 1960's as a quest for the "ideal self";

an excessively individualistic quest, had by the early 1990's

become more contained, opening the way for people in the presence

of other people to share aspects of their lives, even their very

intimate lives, in ways, that were potentially nurturing and

transforming (Roof 1999) ."

In a positive light, we can see that people are

finding a way and seeking out ways to achieve self­

improvement, and yet still maintain social interest through

community and relationship involvement. Since it seems that

most people have a sense of spiritual beliefs, and we see

trends in holistic medicine that people are trying to

incorporate that into healing, then why is this trend

lacking in mental health?

As we have seen a shift in the face and value

structure of the United States, that shift has now

permeated into the once almost untouchable value of

religion and faith.

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The United States was founded on Christian principles,

and yet with in the influx of various cultures we also see

a shift away from those principles.

What are the fundamental principles of Christianity

that could be relevant to social services and counseling?

In one of the first "denominations" of Christianity,

Catholicism, one of the core values of the faith are the

virtues. The term virtue is still widely used today in

reference to many traits or characteristics that people

have or aspire to have.

Within the context of early forms of virtue education

came the pursuit of character.

"Virtues like honesty, decency, diligence, charity,

simplicity, fidelity, to be sure, aren't the exclusive property

of Christians, but throughout the West these and other virtues

have always been grounded in the Old and New Testaments and the

life of Christ. Thus, presuppositionally they have always been

distinctively and particularly related to the Christian worldview

(Scott 1999)."

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Mitch Finney wrote a book about Catholic virtues.

Although written from a Catholic liturgical perspective, it

captures some of the very qualities American pop culture

shuns and has seemingly advocated against whether

intentional or unintentional.

In defining and addressing virtue he says, " ... virtue refers

to moral strength regardless of sex; it has to do with inner

character, the capacity to live what you say you believe.

Virtuous persons are strong, not necessarily in a physical sense

but in a sense that they are able to act in a virtuous manner in

the face of determined opposition, persecution, or - even more

difficult - living in a culture frequently characterized by

radical moral relativism, even indifference to right or wrong,

good or evil." (Finney 1999)

The concept of pursuing virtue as defined by an organized

religion has appeared to become taboo. What is intriguing

about this is that many other schools of thought and other

organized systems of belief borrow from these historically

Christian ideals.

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Finney categorizes two types of virtues;

"First, there are 'theological virtues," which pertain to our

relationship with God. Second, there are the "cardinal virtues,"

from the Latin cardo, which means "hinge" - because these virtues

are of foremost importance, which is actually the first

dictionary meaning of the term cardinal." Everything "hinges" on

these virtues ... (Finney 1999)"

Depending upon the type of client someone would be seeing

in a therapeutic environment, some form of virtue would be

relevant. In the case where there is a Christian client,

they may be better able to identify with the virtues sought

after with regards to a relationship with God; however, it

seems logical that anyone would be able to relate to virtue

of the cardinal variety.

According to Finney the breakdown of the two types of

virtues are as follows.

Theological virtues = faith, hope, love

Cardinal Virtues Prudence, justice, fortitude, temperance

*The opposite of a life based on virtue _7 deadly sins -

pride-covetousness-lust-anger-gluttony-evil-sloth. (Finney

1999) II

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In the context of faith all of these virtues can

reflect a deeper meaning as well as a relationship with

God. Within the void of a belief in God, one can see that

these virtues could still translate in some way to the

improvement of mental health and foster a more positive

worldview.

On the other hand, a manifestation of the seven deadly

sins could easily be seen as evident in mental illness,

distress and disorder. For example, addictions to food,

sex, gambling, drugs and alcohol are all spin offs on the

seven deadly sins. An addiction to sex rooted in lust,

issues with food as rooted in gluttony, depression and

anxiety as stemming from anger, sloth and unresolved

coveting of things, relationships and opportunities. Many

of the additions of new diagnoses as well as some of the

originals may see a root in one of these seven deadly

sins as well.

The encouragement towards a system of virtue is

lacking in our school system and our homes. I would

propose as a part of my theory as to why we are seeing

the increases in medication usage is partially because we

are lacking in these areas.

Virtues of things such as patience are missing in

American society as a whole.

93

With the development of drive thru, the morning after

pill, technological advances, although these are seen as

conviences, they are also making us lazier in some ways.

We are sending emails to someone sitting four feet

away and are taking pills for high cholesterol and yet do

not have the patience to go to the gym and see results

from old fashioned hard work and consistency.

If someone were suffering with anxiety, then what

would happen if they tried to cultivate and learn more

about patience? The concept sounds incredibly simplistic,

and yet in everything that I have read the simplicity

seems to be missing. Usually in non-organic anxiety there

is an element of hurry and wanting answers, actions and

resolutions as soon as possible. The hurried mentality is

one that is encouraged by society, and has transformed

from a motivator to a hindrance.

Another example would be if someone worked excessively

and saw their family life, health and overall attitude

towards life decline. If they tried to focus on

temperance (moderation) they may see the benefit of

balance in their life.

Cultivating fortitude, as a virtue and value would

help add a perspective of balance in may areas of

someone's life. Alcohol, food, spending and how people

spend their time.

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In some ways the idea of virtue orientation is a fancy

way of the power of thinking positive. Yet, at the same

time more than just positive affirmations, virtue can

penetrate deeper into someone's lifestyle and ultimately

change their actions/reactions.

"-Me gain a virtue by practicing behaviors associated with

that virtue. We become people of faith by acting as if as have

faith, and before we know it we have faith. (Finney 1999)"

Another way of phrasing this could be walking our

talk. If we say who we are we must be who we are or risk

the pain of the inconsistency.

At one point in American culture these traits were not

only taught, they were encouraged, rewarded and in some

ways distinguished our citizens.

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"The goal is to be the kind of people who, by cultivating the

virtues, try to resist the many forms of self - indulgence,

the popular culture encourages in a thousand seductive ways.

(Finney 1999)"

What is the present state of the spiritual world in

American culture today? A valid question, but it was

nearly impossible to sift through the biased studies and

statistics to come up with a scientific answer. In

general, by mere observation, there is a large pool of

people seeking. No different from any other period of

time, there are religious theories that spark people's

attention and call them to various levels of

introspection and altruism. In the grand scheme of pop

culture today, there is less firm foundation and more

relativism. Somewhere between media, cracks in family

system foundations and liberal under-funded formal

education lies an attitude of freethinking unlike its

predecessors.

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A big thumbs up to the movement that started living

out the "question everything" approach to life, but at

the same time what ground do we stand on while we reach

for more? There is a fundamental right and wrong or pool

of ideals that each person draws from whether correct or

incorrect.

Adler gave great attention to the combination of life

experiences, thoughts and early recollections.

Within that framework lies the private logic of the

person and deeper still is the core of our being. In the

core of each person is the drive to be something. The

unseen fog of feelings, wants, desires and needs fueled

by this lifestyle is where our spiritual hunger and deep­

seated emptiness aches.

Two men who have written several great Christian

counseling books are Dr. Henry Cloud and Dr. John

Townsend. Cloud and Townsend address some heavy-duty

fundamental underpinnings of humanity such as boundaries

and growth.

In their book, How People Grow, they do an amazing job

zeroing in on the crisis existing within our foggy cores

and how that can be eased through a developing faith in

Jesus Christ.

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Again, as I write this from studying a Christian

perspective, I see a value in using some of the same

concepts in a more generic setting to accommodate other

clients. In the interest of this paper, I am writing for

a specifically Christian client who is generally not

suffering from a biological or organic issue.

The issue of starvation whether it is physically,

emotionally or spiritually involves missing something(s)

When someone is starving there is no growth, and in most

cases you can see a regression in the original state.

With reference to the spirit, people are starving when

they either stagnate or lose focus on purpose and

meaning. Cloud makes no distinction between the spiritual

world and the real world.

He says, " There is no such thing as our "spiritual life"

and then our 'real life,' it is all one. (Cloud 2001)"

This comment is much in alignment with Adlerian

psychology in saying that our inner and outer lives are

interconnected. We focus on the problems of life and miss

the larger mark.

Instead of going to the root of the problem, we see

trends in third party payers and practioners moving

towards situational and problem focused therapy.

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The growth that is lacking when we find ourselves starved

can be traced to what we are missing in our lives.

"To grow, we need things that we do not have and cannot

provide, and we need to have a source of those things who

looks favorably upon us and who does things for us for our own

good. (Cloud 2001)"

Cloud is referring to God and a relationship and

awareness of God to help add an additional perspective

and dimension to our lives. The thing that we need in

order to grow properly and to ensure that we will not be

cut off and malnourished is given through grace. The

concept of grace in Christian tradition could be the

topic of its own paper. In the interest of time, I will

simply define it as being given more than you need and

more than you deserve out of sincerity and love.

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Grace is being accepted, respected and loved for where

you are. Cloud defines it as God being grace - i.e.: that

we are accepted where we are and will be provided for.

"We receive gifts we need for growth to occur (Cloud 1999) ."

Reflecting on my own life experiences I see that the

times where I made forward progress and really learned a

great deal were the times I felt completely broken down and

humbled. Those moments in our life when we feel the depths

of our "bottoms" are the times we feel the hunger for more

and the desire to overcome (in a healthy situation)

People need to reach that point of brokenness in order to

feel the profound need for grace and the gentle marriage of

bigger picture purpose and our relationship with the world.

In the delicate balance of those pivotal moments of

brokenness when we are forced to make a decision to change

our direction, we have a desire to be fed. In this desire

for making the "right" choice, or meeting needs we have, we

draw on our fundamental principles, our lifestyle and our

invitation to the grace experience.

As noted in so many publications and writings, the most

basic need that people have is relationship.

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Every diagnosis in the DSM could be pared down to a

relational issue. In these relationships they either add to

our life or they take away. The ultimate gift in

relationship is that it somehow allows us to expose our

greater qualities and foster the desire to grow even more.

Cloud also points this out by stating that;

" People need two sorts of relationships to grow: the divine

and the human. If you are helping people grow, make sure you look

for how connected they are to the indwelling Christ. No matter

what the issue or struggle, relatedness must come first. It is as

important as checking the gas gauge before you leave on a trip

(Cloud 1999) . "

In the psychological sense, this relational quality that

we have is social interest.

True socially embedded relationship is key to the health

and continuation of life. It adds a deep and rich dimension

to our lives. Within the human relationship there can be

dysfunction and disorder.

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Cloud goes on to address this by saying that;

" Virtually every emotional and psychological problem, from

addictions to depression, has alienation or emotional isolation

at its core or close to it. Recovery from these problems always

involves helping people to get more connected to each other at

deeper healthier levels than they are (Cloud 1999)"

When people are starving for meaning and desperately

seeking ways to fill the desire at their core, they may

grab anything. Unhealthy, healthy, it doesn't matter as

long as it calms the nagging desire for more at some point.

As Cloud and Townsend dig deep into the spiritual

dimension of the human psyche, they incorporate what the

Bible outlines as God's plan that seems to parallel some of

the most effective therapy. Some of the additional topics

that they cover include connection, discipline and

structure, accountability, grace and forgiveness, and

support and strengthening.

Within these topics one can see the relationship to some

twelve step programs as well as fundamental issues that

seem to logically lend themselves to the path of health.

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Within these topics are suggestions laid out in chapter

seven on how to attain them through modeling, mentoring,

confronting and ultimately healing. There is a comparison

with and seemingly strong tie between these issues and the

Biblical interventions. Cloud and Townsend are quick to

point out that although there is a conceptual partnership

between Biblical foundations and psychology, the Bible is

still the higher authority.

They also note that;

"_the Bible teaches that we need each other, that life is

not at its best when we are isolated: "the Lord God said, it is

not good for man to be alone. I will make a helper suitable for

him (Gen 2:18). Psychologists have reached the same conclusions,

that people who do not have healthy, deep relationships are at

increased risk for emotional and medical problems, but they

actually only serve to illuminate and support the principals of

growth and healing that have always been in the Bible (Cloud

2001) •II

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Going back to the original question of this paper, how do

these ideas relate to the issue of spiritual dryness? Or

reframing the question, how can we combat and reverse the

downward spiral of mental health in society and how would

the Bible help someone receptive to it?

As I had briefly touched on earlier, brokenness and

hitting bottom as referred to by some, is the opportune

time.

At some point in life people reach a level where they

are open to change, broken down, defeated, wounded and

hurting.

It is these moments that the person makes the choice

whether conscious or subconscious as to what to do next.

"When people experience at a deep level their neediness,

incompleteness, and dependency- the way they actually are -

they are often overwhelmed. Spiritual poverty is the cure for

Narcissism, self-righteousness, and a host of other problems.

When our eyes are opened to our brokenness we do not "feel

better about ourselves"; rather, we feel that something is

terribly wrong (Cloud 1999) ."

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The feeling that something is wrong is a critical

point at the threshold of mental disorder and distress.

What tools does the person have to help the situation?

What resources? As a matter of perception this is either

the beginning of a rough patch in life or an opportunity

to grow and replace brokenness with things that are

better. Viewing the broken ground as a breeding ground

for planting new crops as a substitute for utter and

complete defeat.

From the Christian perspective, it is precisely

these times that can strengthen faith and increase the

depth of a walk with God. In the event that someone does

not know God or has not sought out an answer to the faith

question, as noted in the V codes of the DSM, the crisis

can be averted through a process of exploration,

education fueled by a seeking heart and facilitated by a

trained, competent and ethical professional. Jesus, in

the writings of the Bible addresses brokenness and

discouragement all the time. With the writings about

discouragement one has to be open to the suggestion that

too much of a self-focus can also breed an attitude of

disorder.

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"Yet Jesus calls this a "blessed" condition because it

helps us get closer to God. Our state of incompleteness drives

us outside of ourselves to God as the source of healing and

hope. When we are comfortably independent, it is easy to avoid

our need for God (Cloud 1999) ."

American pop culture today embraces, encourages

and fosters the attitude of independence and an "it's all

about me" mentality. Speed, convenience, comfort and

excess have replaced connectedness, patience, and genuine

compassion. Somehow the need for others and the ability

to acknowledge it has been generically labeled

codependence, and in the process of losing the value of

real relationship, we have subsequently lost ourselves.

In our need and deep brokenness, we can choose something

deeper and beyond the scope of our cubicles, traffic

jams, and materialistic cravings, we can choose to

transcend.

Chugging through formal education usually results with

a prescribed career or path in mind. Somewhere as we

became more industrialized and socialized we also began

to equate the way in which we choose to make a living as

our calling, purpose and vocation.

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The mere 40-70 hours a week we spend at our "jobs"

have earned the title of purpose and vocation and

everything else in-between is recreation, flextime or

vacation. Is it a wonder that we feel empty? Especially

if we do not like what we are doing, have become a slave

to debts, or if we have somehow bought the lie that we

had to have a "real job" to make a living in the "real

world."

Imagine spending the first 18 years of life aspiring

to be a rock star, and ending up attending an average

school, working an average sales job and sitting at a

desk pushing paper. Not to mention that you paid $20,000

to gain the education and degree to get you the job.

Would you be passionate about your life? Would you be

happy and fulfilled?

If you have accepted that you had to grow up to meet

some perceived image of maturity and success and that

image didn't include your guitar, then you may have just

taken a step closer to the line at the local pharmacy for

your monthly supply of Prozac. Sound extreme? Perhaps.

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Half-heartedly we can laugh the example off, and yet

as a mental heal th practitioner we can count on seeing

these clients and seeing them increase as our country

sells us what I see as deceptive values.

What is a calling? Vocation? Purpose? Everyone seeks it

and many if not most starve for it filling that hole with

everything and anything to try to ease the strain it can

place on our life. Of all places, the word vocation is used

a lot in reference to people discerning paths in religious

life. Sister Kathleen Bryant, a nun from Chicago, wrote a

book entitled Vocations Anonymous as graduate school

project as well as a resource to those discerning avenues

in religious communities.

In the first part of her book she addresses the

differences in seeking a "job" as opposed to a "vocation."

Some of the terms we of ten hear she defines clearly in her

work.

She says," The word vocation comes from the Latin vacare, to

call. Implicit in this call is freedom. (Bryant 1995)."

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She goes on to say that "Being called is not a job, it

is a lifelong vocation. A vocation is a call to love, to grow

into the best self you can be, and into union with God (Bryant

1995)."

Granted, she is ref erring to a call specific to

religious positions. However, if you apply the concept to

a client who is pained and struggling to find direction

and meaning in all areas of life, this concept is an

amazing start. If we as a society took those words to

heart and embraced them in all areas of our life, what

would happen to many of our situationally depressed and

affected clients? Would we see a drop in the usage of

prescription bandages? I challenge that we would.

Sister Bryant also uses the word discernment again in

reference to religious settings, however the way in which

she describes and defines it accurately fits the theme of

this paper.

"The process of working out where you are called is called

'discernment. The word discernment comes from the Latin word

discernere which means to distinguish, to sift out, to

separate what may be God and what may come from egocentric

interests or cultural pressures (Bryant 1995) ."

109

Putting everything I have just said into a workable

summary, if we frame and see our lives and every aspect of

it as a call and a vocation then we may find more stability

and peace in who we are and what we do.

In discerning or sifting out all of the gifts, talents

and desire we have we can try to align them all with where

our value structure falls and maintain not only a

consistency within it, but a balance and level of emotional

and mental health.

Discernment as a skill and a gentle, uniquely personal

activity is of life long proportions and should apply to

all areas of life. As a parallel to the lifestyle it is the

collection of those "guiding principles" that we use to

filter all decisions and actions of life.

"The primary task of discernment is a process: therefore,

it takes time. It is impossible to rush the growth of a living

thing. Accept discernment as a process which takes time and

necessarily goes through different phases of development. And

Your discernment will be uniquely your own process (Bryant

1995) . II

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What do we have to off er a client struggling to bridge

the gap between unfulfilled dreams, underdeveloped

gifts/talents and the reality of their current situation?

Other than a 3rct party payers pre=authorization for ten

sessions and a referral for medication, we have to pull

hope from somewhere and introduce it to the client. The

hope that we have in the therapeutic process needs to be

applicable and we also need to educate the client on

where it comes from, how they use it and where to store

it in themselves. As we move through the natural and

inevitable ups and downs of life, we have opportunities

on different levels to connect with our spiritual world

and stand on it in our situations.

St. Ignatius wrote one of the most wonderful examples

I have read with regard to the ups and downs of life

about. In meeting with my own spiritual advisor at one

point, and again re-reading it in Sister Bryant's book,

she refers to Ignatius's concepts of consolation and

desolation.

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Running deeper than mere twists and turns of life, it

is rooted at our spiritual core.

"St. Ignatius gives names to the two movements we

experience through affect. The movement which leads toward God

he calls consolation. The counter-movement he names

desolation. A person experiences these movements throughout

the day in various degrees (Bryant 1995) ."

In defining the realm of consolation ... "

Consolation is a state in which you feel a peace at deep

level even though you may be suffering or struggling (Bryant

1995). II

Although one could argue that the term consolation is

yet another synonym for a myriad of other conditions or

emotions, it has a deep spiritual component in this

context.

"Consolation reflects a harmony between head and heart. Your

guts and emotions are less able to manipulate your action.

Consolation is much more than a superficial high. It runs

deeper than the stresses and strains of daily life (Bryant

1995). II

Arguably this could be called inner peace or within

the Christian context, the peace of Christ and in the

psychological world, the goal of mental health, the

opposite of anxiety and depression.

112

It is a balance and overall well being that is

achieved within our heart and mind that is exemplified in

a life lived in right priority and an experience of peace

within it.

Quite the opposite of the spiritual solace in the

experience of consolation is the experience of

desolation. As a manifestation of this desolation

experience, we can see how a list of diagnosable

disorders can present themselves.

"Desolation is a state in which you experience darkness,

restlessness, boredom, discouragement or despair. You may

falter in your good intentions and habits and settle for the

'less good.' The danger of desolation is that a person settles

for mediocrity (Bryant 1995) ."

113

In this fog of deep desolation and discouragement we

find the spiritual anorexic that is morning the loss of

or lack of consolation. They will do anything to achieve

a moment of consolation, even if it is only temporary and

fleeting. Drugs, sex, spending, eating, obsessive

behavior, reckless and dangerous activates to fulfill the

desire for a small reprieve from the perceived mundane

and meaningless.

What may be even more disturbing about the desolation

experience is that many people have become so

desensitized that they are not even aware that they live

in desolation anymore. How many poor decisions have come

out of a life lived in desolation and discouragement

unaware that there was something more, something better

and that the road to purpose, clarity and consolation in

vocation was available?

"The more we get to know ourselves and our

vulnerabilities, the more easily we can halt spiritual

desolation. A person can be led into desolation by giving into

ambition, pleasure, power, appearance or human respect at the

cost of his or her most authentic self (Bryant 1995) ."

114

In the healthier system and attitude of consolation, or

deep spiritual optimism, we are calmer, more secure, and

although still experience the hunger for more, we are

better able to advocate and discern what good choices,

opportunities and avenues would be.

"Consolations are those impulses to enjoy, grow, give and

receive (Bryant 1995) ."

Last year a book hit the Christian market that ended up

rocketing to the bestseller list on secular markets. Rick

Warren authored a book called the Purpose Driven Life. The

book was set up in a format to do day-by-day reading;

Scriptural reflection and self work in the area of purpose

and its relationship with God. Sounds simple, and yet by

the perpetually staggering sales statistics it addresses

the starvation from a perspective not offered in

traditional self-help books or short chunks of therapy.

Warren presses us to seek the answer to the faith and

spirituality question by focusing on who we are as created

by God and to serve God.

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It plunged deeper into the question of meaning and got

people talking more openly about this starvation. In fact,

the term spiritual anorexia is listed in his book as well.

Warren says,

"The way you see your life shapes your life. How you define

life determines your destiny. Your perspective will influence how

you invest your time, spend your money, use your talents, value

your relationships (Warren 2002) ."

Shades of a modern day motivational speaker with that

litile something extra, Christianity.

If the way we see our life is how we live our life, then

how do we know if we are seeing something accurate or

healthy?

Part of this is done in the relationship established in

therapy, and the other part is done in the spiritual task.

What does Rick Warren offer in addition to what I have

already covered?

Mental health is not specifically addressed in his work,

however there is a component to spiritual work that

directly affects mental health and awareness. Beginning

with a different approach stating that we need to go beyond

the self-focus on improvement, and go to the source.

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Believing that God is the ultimate creator of the universe

and mankind,

"The easiest way to discover the purpose of an invention is to

ask the creator of it. The same is true for discovering your

life's purpose: Ask God. God has not left us in the dark to

wonder and guess (Warren 2002) ."

In discerning and seeking affirmation of our vocations we

also clarify our purpose all aspects of our life.

"-You cannot arrive at your life's purpose by starting with a

focus on yourself."

"It is only in God that we discover our origin, our identity,

our meaning, our purpose, our significance, and our destiny.

Every other path leads to a dead end (Warren 2002) ."

Again, this seems to support the claim that I made

earlier. Finally as noted in the DSM there are spiritual

issues that cause distress in our lives, and that require

attention.

In the spirit of this claim, Warren is confronting the

issue that we are not fully aware of who we are if we

fail to address where we came from.

If you cannot recognize where you came from you will

never see where you are going.

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So what drives and motivates us to make the choices we

make? What spurs us to seek purpose or give in to

temporary pleasure? What could cause us to choose misery

and mental distress without being fully aware that we

have made such a choice?

"Everyone's life is driven by something. Most dictionaries

define the verb drive as 'to guide, to control, or to direct

(Warren 202).

He then goes on to list the five most common drives in

people's lives: guilt, resentment/anger, fear,

materialism, need for approval and the drives that are

present in us are the result of our development,

socialization and cognitive processing. Even if we do not

want to admit it, we are programmed to a certain extent

by our culture and its outside influence.

The influence of culture on us is exactly why I think

we are seeing an increase in the demand for mental health

services.

118

By returning to the cultivation of traditional

virtues, self-awareness and empathy education we can help

hone our worldview, and in turn help refine our purpose.

In relation to filling our need for relationships and

contributing to the world, we must look at the choices we

make and the things that seem to occupy our time.

"Nothing shapes your life more than the commitments you

choose to make. Your commitments can develop you or they can

destroy you, but either way, they will define you. Tell me

what you are committed to, and I'll show you what you will be

in twenty years. We become whatever we are committed to

(Warren 2002) ."

If that quote is true, then it could serve as a good

starting point for someone who finds themselves lacking

that certain "something" in their life.

An analysis of the things that not only take up our

physical time, but things that consume our thought life

as well.

Let's go back for a moment to the things that Warren

says about the things that drive our lives.

119

If we are running on guilt, resentment and the like,

then it could be a direct correlation to the seven deadly

sins and a manifestation of mental disorders in our life.

To sum up the rationale as to why I included Warren's

material in this paper, there are a few statements that

he makes that resonate with me, and that I think capture

the crisis I have defined this far.

"Christianity is not a religion or a philosophy, but a

relationship and a lifestyle. The core of that lifestyle is

thinking of others, as Jesus did, instead of ourselves."

"The most important decision you can make today is to

settle this issue of what you will be the ultimate authority in

your life."

"Spiritually, your mind is your most vulnerable organ."

":While many best-selling books offer advice on how to

'get' the most out of life, that's not the reason God made you.

You were created to add you life on earth, not just take from

it .. "

"Impression without expression causes depression."

"What matters is not the duration of your life, but the

donation of it. Not how long you lived, but how you lived (

Warren 2002) . "

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These statements all seem to point to the same things.

Without a clear sense of self and spiritual identity we are

aimlessly seeking without constructive and healthy outlets

and identities. One additional snippet I would like to

incorporate from Warren, are the five questions that he

poses as life's greatest questions.

I encourage you to look at these questions as

personally, spiritually and therapeutically relevant to the

crisis.

Life's Five Greatest Questions (Warren 2002)

What will be the center of my life?

What will be the character of my life?

What will be the contribution of my life?

What will be the communication of my life?

What will be the community of my life?

Once the problem at hand is identified, then it would seem

logical to question how a Christian counselor, or one with

Christian ideals would be able to help someone answer the

faith question.

Is it ethical to include these kinds of questions in the

initial intake?

121

According to Corey and Corey's work, Issues and Ethics in

the Helping Professions, they have a lot to say.

"If a counselor does not raise the issue of how spirituality

influences clients, then clients might well assume that such

matters ought to be excluded from counseling.

Because spiritual and religious values play a major part in

human life and in an individual's search for meaning, client's

spiritual values should be viewed as a potential resource in

therapy rather than as something to be ignored."

"Spirituality and religion are critical sources of strength for

many clients, are the bedrock for finding meaning in life, and

can be instrumental in promoting healing and well-being. Some

clients cannot be understood without appreciating the central

role of religious or spiritual beliefs and practices (Corey

2003) . II

If there were questions about the validity of the place of

spirituality in counseling;

"Religious beliefs and practices affect many dimensions of human

experience, including how to handle guilt feelings, authority,

and moral questions, to name a few."

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And,

nAt their best, both counseling and religion are able to

foster healing through an exploration of self: by learning to

accept oneself; forgiving others, and oneself, admitting one's

shortcomings; accepting personal responsibility; letting go of

hurts and resentments, dealing with guilt; and learning to let go

of self-destructive patterns of thinking, feeling, and acting

(Corey 2003) ."

As a side note to consider, with all of the legal

liabilities, it seems to be natural to question the role

and relevancy of spirituality in counseling. Much has yet

to be written on specific issues, as the learning curve is

still a little larger. However, a professional need not

fear fishing in the spiritual pool for information when

intaking a client who does not seem to have an obvious

struggle in this area.

" Christian counseling is more complex than other forms of

counseling because our goals are multifaceted. Whereas the

behaviorist can focus on symptom reduction and the psychoanalyst

an ego strength, Christian counselors are concerned with

spiritual growth as well as mental health (McMinn 1996) ."

In alignment with the trend towards more holistic

methods of treating all kinds of illness, disease and

disorder Christian counseling is gaining in support, use

and acceptance. In my research, I came across an amazing

123

book called Christ Centered Therapy by Zuehlke, Zuehlke and

Anderson.

In their book they outline a clear and specific

process for working with clients in a Christian setting and

maintaining Christian principles and professional ethics. I

have incorporated a great deal of their material into this

section, as it provides a practical and workable approach.

Within that fundamental context is a set of beliefs

and doctrines from the Christian faith. Christian

counselors see the Bible as the ultimate authority and a

model for conduct, character development and application

for any and all situations of living.

Somehow within that faith framework is formal

psychological education, credentialing and professional

ethics. Striking a balance between personal social and

emotional orientation and the professional can be a tall

order, but mix in a fundamental faith based model as well

and it can be seemingly complex.

"Therapists must acknowledge they are change agents who

should endorse values and lifestyles that are, on the basis of

evidence and honest debate, shown to enhance mental health

(Zuehlke 2000) ."

124

In a fresh light, Christianity is a lifestyle that

lends itself well to empathy, compassion, continuous growth

and self-development. As a spin off of this, the goals of

therapy and the ethical requirements also fit together

nicely.

"American Psychological Association's 'ethical principles

of psychologists and code of conduct,' standard 1.08 Human

differences requires professionals to understand their own value

system in order to best help the client (Zuehlke 2000) ."

Part of the ongoing development and growth of a

Christian worldview is in continual self-assessment. Sure,

this sounds like a parallel in many ways to the run of the

mill professional. A difference between Christian vs.

Secular counseling is in the end goal.

125

It is a point I make a little later, however, "In

Scripture we are instructed to look out for the interests of

others (Phil 2:4) and to prefer one another in honor (Rom 12:10)

Those who see hedonism and shallow independence as the goal of

counseling deny the spiritual life and the role of brokenness in

healing (McMinn 1996) . "

Another key differences in the secular professional

and the Christian are in the belief of where distress comes

from.

With specific regard to the distress rooted in

spiritual hunger and issues of purpose, the Christian

practioner sees the distress as involving God. As noted in

Scripture, we as human have fallen short of God's grace

through sin, which is conscious action that alienates us

from the moral bar.

"All psychological problems that are not organic

malfunctions arise from humanity's basic sinful nature-from our

rebellion against God. The recognition of sin introduces personal

responsibility for change and for facing the problem of guilt

resulting from sin.

126

Society is the result of individual actions, so individuals

must be seen as responsible for the evils in society. The

individual must change for the better before society can change

(Zuehlke 2000) ."

It is a certain responsibility of sorts that we must

continually try to be better, seek better ways of utilizing

our gifts/abilities and improving the global community.

Christians believe that we were formed and created in the

image of God and for a specific purpose.

We have been given a conscious and abilities that no

other creatures have, and because of that they come with a

certain level of responsibility. As someone who believes in

a higher power and purpose, it adds a different kind of

perspective on life. Our attitude, and our thought life has

a large impact on our actions. If we see no further than

the end of our own nose, that doesn't lend itself well to

the traditional golden rule of treating others well, or the

Adlerian concept of being socially interested.

127

"Being created in the image of God is what sets us apart from

the animal kingdom. Our soul has the ability to think, feel, and

choose. Consequently, we have the capacity to participate with

God in the shaping of our own lives. The temptation we must

continually battle is to act independently of God and determine

for ourselves who we are and what we shall become (Zuehlke

2000)."

From the perspective of a mental health professional,

seeing every client as valid and created for a purpose from

a spiritual standpoint, adds a deeper dimension to the

counseling experience.

For example, a client who comes in who claims to have

some form of Christian faith. The client is struggling with

spiritual starvation and a depression over not feeling as

if he has found his place and purpose in life. Viewing this

client one of two ways could have two very different

outcomes. If you see the client as "sick" and needing to

eradicate symptoms or deal with a transitional situational

issue, you may try a shallow and rapid approach.

128

" Good assessment, and good counseling, starts and ends with a

simple Socratic admonition: counselor know yourself. To this we

must add: know your client, know your goals, and know your

theoretical road map (McMinn 1996) ."

And yet another difference.

" Spiritual health, from a Christian perspective, is defined by

the nature of one's relationship with Jesus Christ. Psychological

health also requires a capacity for intimate relationships. Thus,

the Christian who is psychologically and spiritually whole enjoys

healthy, intimate relationships with Christ and others (McMinn

1996) •II

However, from a Christian viewpoint, you may see the

person as having worth and equality and one who is

discouraged. Through a deeper level of interaction you may

collect surface and situational information, core beliefs,

and a hint at what may need refining or education on the

spiritual level.

129

Without getting into too much more detail on the

differences or pros and cons between traditional and

Christian counseling, I will say that they obviously

involve some of the same things from a technique approach,

but they differ in their goal and foundation.

Being able to encourage someone from the deeper part

of the spirit seems, in my opinion, to have a more lasting

and profound effect.

" Psychologist Abraham Maslow studied and wrote about the

concept of self for many years. Though Maslow would not agree

that the Christian faith can help lead people to emotional

health, his reports of the characteristics and desires of healthy

people who have moved beyond preoccupation with self (he called

them self-actualizers) are remarkably similar to the fruit of the

Spirit described by the apostle Paul in Galatians 5:22-23 (McMinn

1996)."

So ultimately where does this leave us? In a rather

simplistic way as a Christian professional there is an

added layer of accountability.

130

Knowing thyself and asking relevant and pressing

questions in a Socratic method surrounding issues of

spirituality and of an overall spiritual nature are

essential. If we are to penetrate the deeper part of the

human experience, then we need to gracefully go to a newer

level of therapy.

With the overall awareness of the magnitude of the

problem facing our generation today, we have a

responsibility to continue to keep our finger on the pulse

of emotional depravity.

With that said, I would like to present my conclusion

and theory, and summarize the contributions of the three

disciplines.

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My Hybrid Theory for Therapeutic Application

Within the information that I have presented there are

some common themes. The various disciplines and schools of

thought I have been discussing are all aimed at providing

some workable sense of direction and encouragement. I would

now like to bring all of the areas together into my own

theory of therapeutic intervention and application.

"A bush grows. The blowing wind, gliding birds and busy insects

gather the pollen to sow it again miles from the original

flowering plant. We pass, unsuspecting, on a morning stroll. We,

too, gather the pollen on our clothes and unsuspectingly carry

the plant to spread its life beauty to new uncharted areas. The

flower is born from the same source, journeys along the same

path, and momentarily uses our nurturing and understanding to

continue on its way. Without us it would pass into oblivion, and

we would deny all who follow the comfort and wisdom of the

flowers.

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In some way, however small and secret, we are all dependent

one upon the other. Fully functioning persons recognize this

power and know that it stems from the source which is able to

create light or produce darkness.

A word, an act, and expressed feeling can reverberate in

wide circles in the pond - touching unsuspecting travelers. Our

mood at the start of a day can affect all those with whom we will

come into contact. The river runs its course. We cannot escape

moving together and affecting whatever we encounter. The

collective actualizations of the trip is put into jeopardy by

even one person's non-being (Buscaglia 1982) ."

Millions of quotations, sonnets, poems, songs, pieces

of art, writings, discussions and so on have been breathed

into existence and experienced with regard to the topic of

meaning. In an age that pushes us a little farther than it

did yesterday we have to somehow find our way back to

stability and a sense of wholeness. The intensely private

pain that speaks to us when we are about to attempt

something new or when we are laying in bed at 3:00am unable

to sleep is what drives us.

The same invisible and intangible monster has always

been there, only it has been malnourished for a long time.

With the development of a more technologically

arrogant society we have begun to feed that monster more

than it needed. The results have been nothing short of

staggering and are running rampant in every area of out

society.

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Like a parasite, poor values have sucked the energy

and positive energy out of our spirits and we are depleted.

So much so that some of us do not even realize how depleted

we are.

As a newer professional, I am keenly aware of the

situation I am stepping into. Armed with a hodgepodge of

tools, faith, intuition and experience I offer my own

theory and answer to the call.

A buffet of hope for a starving world. Adlerian

training has served me well. Armed with a remarkable tool

called the Life Style, I can enter into an

intake/assessment and gather a wealth of relevant

information in a relatively short period of time. Looking

at such things as the family history, vital statistics,

childhood memories, dreams and goals as well as an

inclusion of the spiritual question, I will gain all I need

to locate my client on the map of distress.

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After locating the client, I can pinpoint problem

areas and offer up a holistic, compassionate approach that

is ethical, timely and spiritually aware. Through Socratic

questioning I will be able to help to illuminate and

deconstruct the private logic and guiding principles with

encouragement and dedication.

Recognizing that the client could be at a number of

places mentally, emotionally and spiritually, I am prepared

to meet them at their level and treatment plan accordingly

and yet setting a high standard.

Visiting the deep, profoundly universal existential

questions in the safe and mutually respectful environment

of therapy is necessary and vital. Unlocking the deeper

facets of humanity in at least posing the questions, I

believe the client will either be reminded of their

foundations and answers to these questions, or they will be

face to face with them. Drawing on the inner working of the

psyche in the realm of the existential crisis , the client

is challenged to at least consider the possibilities while

perhaps resolving situational seemingly shallow

transitional issues.

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Most of all, the weaving of a spiritually open and

aware attitude into therapy is essential. There is a place

for specifically scripturally based counseling, and there

are clients that would prefer it and benefit greatly from

it. Living a life consistent in personal and professional

standards is intertwined with my own spiritual task.

Part of being a professional who walks with integrity

and strength of character, is one who has worked through

and addressed the spiritual crisis as well.

Developing a network of support, professional and

personal accountability and a path for continued personal

and professional growth is essential and in place. My

Christian faith is strong, and contains my own virtues and

values. Recognizing the fallibility of humanity and my own

hunger for more has created a more accurate and real

empathy for the clients I will encounter who seek me out to

help them address their own starvation issue.

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Areas Requiring Further Study

All of the research and writing for this project has

in some ways left more questions than answers. The concepts

are not new, and many of the questions are timeless. As

our country continues to wage legal battles on the

separation of church and state, and on the flip side we see

increases in holistic approaches to health we will see more

research. Are faith-based programs credible? Are they able

to be credentialed? How are publicly funded groups going to

treat faith-based programs as far as referrals and

professional competition?

The privatization of health care in the United States

as opposed to other countries is an area that requires more

of a watchful eye. As our economy is fueled by capitalism

and democracy, how dramatically does it impact the quality

of our care? Debates about insurance companies having a

heavier hand in treatment planning and drug companies

having too much influence on pharmaceutical intervention

will continue.

In the area specific to mental health, as another

revision of the DSM comes out we could potentially see

increases in diagnoses, and the "flavor of the week" may

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move from the ADHD/Bipolar to something else. In all of the

areas where we see strong influence and change, I also see

hope for the future. Much of what I incorporated into this

paper will always have some sort of place, but to what

degree is yet to be determined.

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Conclusion

Is this generation facing more problems than the

previous generations? Are we declining more rapidly? Does

our country and do our families hold traditional values?

Are there timeless or tangible answers to our struggles and

problems?

In this paper, I have painted the picture of society's

current values. The spiritual condition of the human

experience has been timeless. At the core of all stresses

and challenges today, are issues surrounding identity,

success, acceptance and relationships. Through traditional

schools of thought in psychology, philosophy and theology

there are approaches and explanations for why these issues

occur and how to address them. Surprisingly, there is no

one specific answer. However, there is a better and clearer

path that can help people find those answers, and it is my

theory.

In order to understand the person, set goals and reach

a level of peace and fulfillment, it is necessary to

explore and answer the question of spirituality.

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The United States is a spiritual country, and was

founded on Christian values and principals that are

apparent and relevant even today. As our family structures

weaken, collapse and breed complex new dysfunction we are

forced to look closer at ourselves. Innovation and

advancement is not always a positive thing.

An element of stability, cohesiveness and

connectedness in the American family has been lost. The

families of twenty years ago seemed to embrace more

traditional value platform that has been eroded and

challenged by the institutions of science, education, big

business and even government. As we are continuously

bombarded by marketing and cultural integration, we are

also challenged to adapt. It is precisely in this

adaptation and desire to be "tolerant" or "peaceable" that

our values have been subtlety traded for an eroding moral

foundation. There is hope.

With all good ideas, it starts with personal

responsibility and accountability. Beginning with myself, I

have taken a long and hard look in the mirror at my own

life, values and experiences. What do I value? How so I

view the world and certain issues? Who am I?

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How is the life that I am living reflecting my values,

experiences, education, culture, goals and core identity?

Taking a microscope to myself over a period of time

uncovered my own slip on the slope of relativistic

accommodation in the name of tolerance and political

correctness.

There tends to be an err of arrogance within the

United States that sends the message the educated are more

tolerant and peaceable. Somehow we have communicated that

to take a stand on a deeply personal issue such as

character traits and ethics of situations, that we are

intolerant and uneducated on the possible exceptions to the

circumstances. The attitude of having multiple right

answers for one situation seems to have gone too far.

There are things that are and should continue to be

universally embraced and cultivated. Encouraging and

promoting these ideals is not somehow infringing on the

rights and personal liberties of others. In fact, I would

radically assert that the promotion of universal ideals is

the first step to eradicating the meltdown of the family,

the manifestation of mental illness/distress and the

continual slide towards a relativistic culture.

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Operating on a holistic model of therapy, investigating the

spiritual life or lack of one with a client helps create an

understanding of the depth at which the person has looked

at himself or herself. Many of the psychic crisis clients

have are surrounding issues of meaning and solidifying the

"path" for their life.

The terms mid-life crisis and nervous breakdown are

common terms usually used to identify the moments when

people feel the profoundly painful gap between who they are

an who they want to be/who they thought they would be.

Framing a person's life within the confines of virtues adds

a dimension to therapy and interaction. Hope, love, faith

and justice are noted in this paper as virtues.

Virtues are those things that can be acquired like

skills. They take practice and desire to learn and apply to

life. The acknowledgement and application of these virtues

can provide an element of stability and structure to an

individual or family that opens the door for healthy and

balanced goal setting.

Within the healthy development and application of

these virtues is the freedom and opportunity to grow and

change throughout one's life.

Sound too easy? It may sound like simplistic answers

to complex social problems. However, the challenge is to

try it.

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People will continue to seek and etch out their place

in this world either due to perceived changing cultural and

societal pressures or trends, or something deeper. The

opportunity exists for people, especially mental health

practitioners, to encourage and facilitate some type of

deep introspection.

Re-introducing traditional values, that happen to be

in alignment with fundamental Christian ideals, can offer a

depth and new meaning to their lives. There is no issue

that these ideals do not cover. When clients are asking the

deep and often troubling questions of who they really are,

who they want to be and what they want for their lives, it

is critical to understand where they come from and what

they believe on many levels.

The desire for some degree of structure, connectedness

and purpose arguable fuels most of the non-organic

conflicts that people face. Moving forward with the

challenge to be intently aware and ethically insightful is

the issue.

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Regardless of the outcome of the client's spiritual

question, the conversation and question of it, is of utmost

importance today. Consider the client who has no place to

discuss spiritual self-work and has never known it to be

important, the client who has deep seated pain surrounding

dysfunction in church as a child, or the client who never

developed enough to bridge the gap between the spiritual

self and the external self. Marriage, childrearing, career

selection and intimate interpersonal relationships are all

areas where the answer to the question of meaning, purpose

and spirituality can change the outcome.

My personal challenge to everyone is to do your

homework. Ask yourself some of these questions. Who am I?

Where is my spiritual life? What do I think spiritual life

entails? What are my values? What pressure do I feel from

my culture/society? Am I where I want to be? Why did I

choose my career? My relationships? What is my purpose?

Asking these questions is either the start of or the

continuation of the journey of your life. All of the

choices that are made, the way crisis is handled and the

view of relationships can be assessed by your answers.

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What are my answers, thoughts and reflections? I

believe I was created with gifts, talents and a

responsibility to the Creator who gave them to me. I enjoy

the freedom to pursue virtues, cultivate mutually enriching

relationships, and to explore the profound questions of my

spiritual life through my Christian faith.

Armed with education, faith, balance and an open heart

I believe I can help bring restoration to the spiritually

starving clients I serve, one person and one virtue at a

time.

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