running header: Andrew Lapin Capstone
Andrew Lapin
Capstone Paper
Antioch University New England
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Andrew Lapin Capstone
Model of Counseling
My personal approach to counseling is not easily defined in a single
framework or a singular theory, but rather the amalgam of various theories and
philosophies. However, I most closely align as a clinician who practices within a
Gestalt paradigm. I find experiential learning and growth to be an effective means
for change in counseling and my role as a therapist is to facilitate the embodied
experiences of a given moment. I therefore have conceptualized my own therapeutic
orientation as Farm Based Gestalt Therapy.
In the United States where less than half of individuals with depression seek
professional help, (Stubbe 2012) practitioners are seeking ways to include diverse
populations and engage clients when other traditional approaches have failed. Farm
Based Gestalt Therapy (FBGT) aims to engage populations by building on theories of
equine assisted psychotherapy, Gestalt therapy, bodywork/ movement therapy, and
natural attunement.
The concept of creating a therapeutic space in an agricultural setting is by no
means novel. In fact, the “care farm” system has been expanding in Europe for
decades. Most notably in The Netherlands, care farms have become a place, which
meet the needs of individuals where traditional therapies have not succeeded.
Having proven positive, the model has been replicated in Norway and the United
Kingdom. (Berget 2008) The distinction made in this piece, is that the therapeutic
space can be enhanced when focused into a Gestalt framework. Indeed the FBGT
model is a fusion of the well-proven care farm and the Gestalt modality.
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Review of the Literature
The body of relative work in the field of Gestalt Equine Psychotherapy (GEP)
is scant, lending to only one peer reviewed article specifically focusing on Gestalt
based Equine Assisted Psychotherapy. However, there are two well-known facilities
dedicated to GEP located in Colorado, USA and Victoria, Australia respectively.
These programs have reported great success in the treatment of individuals,
couples, and families engaged in counseling services (Kirby, 2010). The notion of
Farm Based Gestalt Therapy (FBGT) builds on the initial work of GEP and asserts
that a farm can serve as a field of gestalt containing multiple potential points of
contact where a client and therapist navigate the field, or environment in which
experiential counseling occurs, creating embodied awareness in a cyclical and
predicable environment, which follows natural life cycles.
In Gestalt Equine Psychotherapy, and other equine facilitated
psychotherapies, a client is introduced to horse with the intention of therapeutic
purposes. Navigating this new relationship can come with fear and intimidation for
many clients. A basic tenant of the GEP is that the relational experience inherent in
all Gestalt therapy is expanded to a relationship between the client, therapist, and
equine (Kirby 2010). In FBGT the emphasis shifts from a relationship expansion
with the horse to that of the whole environment, or in this case a relation to the
farm as a whole. This approach allows clients to learn relational skills and arouse
awareness in the context of an entire environment and not just with a single animal,
person, or thing. The vast benefits of GEP are a part of the expanded field of this
environmental Farm Based approach.
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Sense of Being
In addressing the need to expand traditional therapeutic options, it is
important to understand the interplay between Gestalt as a theory and Gestalt in the
Farm Based application. The notion of mitsein (Heidegger, 1962) is not new within
the Gestalt Theory; however the application of this “sense of being consisting” to an
entire place, or therapeutic field, is unique. At first glance it is perhaps easy to
regard a chicken as an object; this regard begins to shift when a client feeds,
protects, and cares for this chicken. It is therefore postulated that when the chicken
provides a source of food, the individual relates both physically and emotionally
with gratitude to this once regarded object. The same could be said for any number
of plants or animals. The client shall learn how to relate to new environments, how
to regard others positively, and how they contribute to that environment. The client
is no longer simply working on a farm, but the farm is working within the client. It is
supposed that chores and responsibilities shift from mundane to an opportunity to
belong and self-assurance that one is needed. This is a multifaceted client
experience, which integrates the mind and body in a holistic therapeutic
relationship. This process becomes a model of creating self awareness and the
ability to become more self aware can then be used outside of therapy and
embedded into daily life. All of these interactions exist extemporaneously and
provide an accurate model of the unpredictability of life outside the farm whilst also
providing the stability of seasons, farm life cycle, and harvest trends inherent in the
environment. When working on a farm, the here and now is ever present and
constantly necessary in order to fulfill the farm work, which must be accomplished.
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Buber (1923) spoke to the sense of being in his writing on I-thou and I-it
statements wherein he asserts that an individual must relate to the world on a
human level and that an individual cannot simply discredit the value of person or
animal based on utility. When a person can view things, people, and animals as more
than a utility, that individual shifts his/her perspective of the aforementioned entity,
elevating that entity’s status to a human or intimate lever; this process raises their
self awareness empowers genuine contact between entity and individual. This
intimate and humanizing intersection is a genuine and authentic experience,
achieved when one becomes attuned to the field and feels validated and valuable in
that interaction. An individual is no longer alone in their healing, an animal or
person, or plant is in that same experience of growth and transformation making the
process reciprocal and mitigated feelings of helplessness and inadequacy. Extending
Buber’s assertion, it is proposed that when multiple pieces of a farm, i.e. various
animals and plants, are evaluated in an I-thou relationship, as part of a greater
whole, a person can then regard the environment as more than utility- empowering
every experience within the environment and internalizing those experiences. Thus
change is observable and replicable within the participant.
Buber’s theory has well stood the test of time; however, it has also been
expanded further in existential beliefs. Stolorow (2014) demonstrates how the
mitsein concept can extend beyond the utility of objects and to the relational aspects
of life in general. His work looks for a setting in which one can relate to death, and
inherently to life, in a less traumatic way. The farm model allows for contemporary
application of Buber’s mitsein in a relevant setting where individuals become fully
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integrated in their community and environment and can learn to manage life, death,
and trauma in a controlled setting.
Nature Heals
Once a participant in FBGT has moved from regarding living entities as
objects into an intimated sense of purpose, he/she begins to make deeper contact
within the field and incorporates this natural experience into his/her sense of being.
Goodman (1977) wrote on organismic self-regulation within the context of nature.
As a student of Taoism, Goodman noted, “…The wise and virtuous person learns the
ways of nature and lives in accordance with nature’s way.” (Woldt 2005 pg. 74) One
of his favorite saying was Natura sanat non medicus meaning only nature heals.
Perls (1951) claims that when a client observes him/her self in action ultimately
the client observes him/her self as action. In essence, if a client can notice and see
change, he/she then has the potential to become that change. Engaging in nature, in
a structured and therapeutic manner, allows an individual to connect, and take
action becoming a part of growth and change environmentally. Ultimately, this
facilitates the client to view him/ her self as growth and change as well. Once this
awareness is created this newfound self-awareness, and personal value can be
applied to situations outside of therapy.
Perls et al. continues the claim that nature can heal and promote awareness
and change. Perls wrote, “In its trials and conflicts the self is coming to be in a way
that did not exist before. In contactful experience the ‘I, alienated its safe structures,
risks this leap and identifies with the growing self, gives its service and knowledge,
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and at that moment of achievement stands out of the way.” (Perls et. al., 1951 p.
466)
Goodman summarized Perls as simply, the “I” lets nature heal (Woldt 2005).
A farm safely and predictably provides nature, without being completely insulated
from the world, unlike like a residential treatment facility. On a farm seasons and
life cycles are predictable, but pestilence, weather, and some loss are unpredictable.
Anecdotally observed, animals, respond to the actions and attitudes of individuals.
With the guidance of a therapist an individual comes in contact with farm entities
and becomes part of the natural process of life and growth, ultimately noticing that
growth internally and elevates to higher fields of awareness. A crop does not simply
plant and tend itself, it relies on the care of sentient beings for care and the
caregiver becomes a co-creator in growth and change making personal integration,
organismic regulation, and field contact possible and inevitable.
Limitations of Farm Based Gestalt Therapy
Farm Based Gestalt Therapy offers a setting, which is inclusive and
welcoming. I am of the opinion that animals do not discriminate on the basis or
gender, age, diagnosis, or any other identifying feature. Individuals are charged with
the task of caring for the farm and are made an integral part of the success of the
farm. It is postulated that this approach might be less conducive to individuals with
pervasive mental health disorders, which may pose a threat to the safety to
themselves or others. That does not imply a compulsory exclusion, but would
indeed require further research to examine how to support these individuals in this
setting. Additionally, those with severe physical handicaps may need certain
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accommodations to maneuver through a farm depending on the ambulatory access
of the facility.
Vadnal and Košmelj (2006) concluded that the most probable users of a farm
based mental health service would be individuals who are young (under thirty years
of age), possess a lower degree of mental disability (have an intellectual capacity
capable of abstract and metaphoric thought), who had educated parents (parents
who understand the need for time to allow the therapeutic process to take hold),
and who have had some previous exposure to agriculture (either through
experiences on farms or at least a willingness to experience farm activities). One
could reason that due to the unique nature of the program individuals would
require additional education and preparation in order to most fully utilize and
access the benefits of the treatment.
Philosophy of Change
For me, a maladaptive coping is a behavior, or set of behaviors, which has
moved from recreation, or other healthy function, into a habitual need, and is
utilized to cope with various forms of stress. Additionally, maladaptive coping
interferes with one’s ability to fully function in at least one life domain and is
marked by an inability to discontinue use of said behavior. I purposely do not use
the term addiction or substance interchangeable with behavior, because I believe
that using substances is behaviorally based.
I appreciated the work of Dr. Treadway (1989) and the points he makes that
the addiction within the family is not the real family issue. That while the presenting
issue is an addiction; there are deeper underlying problems, which are often at the
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root of the addiction. I believe the same can be said for many behaviors within an
individual. One if often labeled as a problem family member, and the behaviors are
the manifestation of a much broader systemic issue. To me his work expands my
own personal beliefs into a systems model, which I would not adequately know how
to handle. Reading his book I kept thinking of the family constellation model as a
balanced mobile and the instability created by treating just one member of a family.
I believe the family’s biological and cultural influences are key to understanding and
treating any individual.
Ultimately change has to come from a personal desire to change. There might
be external forces to expose one to the benefits of change, but without a personal
desire and investment in the process it will never happen. It is therefore unrealistic
to me that client is mandated into treatment, or that a child is forced to see a
therapist. Perhaps the environment will allow for the individual to desire change,
but the most effective and lasting change comes not from a systemic pressure but an
internal desire.
Personal Values and Professional Identity
As an individual, and as a professional, I believe that we are all yearning for
community. Nobody is truly an island nor does anyone want complete
uninterrupted solitude. I believe that when someone finds a community, or feels
adequate enough to join a community they admire, they begin to find emotional
homeostasis and experience self-regulation.
On the specific topic of personal values, I would first consider my priorities.
First, my family and their welfare, to me that is more important than any
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professional aspiration and I strive to put them first. Second I have a priority to
maintain myself and create my own personal stability. Third, I value my profession
and my company, it is my proudest professional achievement and I am anxiously
excited for my future in this career.
Perhaps the above statement affirms my identity as a Gestalt therapist, and
perhaps that is why I most closely identify as such. Whenever I consider a clinical
intervention I ask myself three questions. First, is it legal? Second, is it ethical? And
third, is it clinically appropriate? If I can answer yes to the previous questions then I
feel comfortable implementing that approach.
A second very important piece of my professional identity is as an Animal
Assisted Therapist. Since AAT is not a theoretical orientation, and more an approach
to integrate with treatment, I would say I draw heavily upon the disciple of Animal
Assisted Therapy. Additionally, it is very important to me that I become certified in
AAT, more specifically in Equine Assisted Psychotherapy. Consequently, I have
initiated the process to obtain adequate training and supervision to obtain said
certification and in March 2016 I anticipate completing certification from the
internationally recognized Equine Growth And Learning Association, the body,
which certifies Equine Assisted Psychotherapists. By utilizing this training and
treatment framework, I hope to develop an ethical and evidence based practice as a
Farm Based Gestalt Therapist.
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Beliefs About The Counseling Process
Quinnipiac University defines the counseling process as follows:
“The counseling process is a continuous, cyclical model in which the
counselor and client collaboratively set goals, formulate actions plans, and
assess progress toward the goal(s).”
I tend to strongly agree with the definition from QU. It is easy to convolute the
definition of counseling and to create unnecessary processes, but for me the
counseling process is simple and cyclical. Additionally, I do not think that a client
necessary has to be in therapy to engage in counseling. In fact, that is my goal for
every client to learn how to set goals, formulate action plans, and assess progress
toward goals. To honor that cycle is to honor the fact that people return to
counseling at different points in their lives for different reasons, but the pattern for
treatment is generally the same every time.
I do not think it is necessarily productive for an individual to be in therapy
for an extended period of time, especially with the same clinician. I think of therapy
as occurring in an arc, where rapport is build, a back-story attained, and the issues
somewhat or thoroughly addressed, and then the process finds a natural close. To
have multiple arcs over years just creates a dependence on the counselor and does
not allow for a client to live in the real world.
Since I like to conceptualize things visually, I think of counseling of a dance.
At first the therapist may lead the dance, and even set the tone and pace. However,
as the dance goes on the client should assume the lead and set the pace. The song
should come to an end and the partners part ways to dance with others, maybe they
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dance together again, and the dance will be very different, or maybe they never
dance again, but that moment made a difference in how that evening went for both.
Role Of The Therapist
I believe that a therapist is a role model for healthy boundaries and in order
to be effective and ethical one must be very clear about appropriate boundaries.
This includes creating and maintaining a space that is welcoming and accepting of a
client, which allows for their story to be told. Additionally, a therapist must establish
a professional role and adhere to contractual obligations to ensure services
rendered are appropriate and meaningful to an individual.
A therapist is to facilitate awareness and growth and encourage the
emotional development of a client. For me, this means empowering individuals to
cultivate their mind, body, and environment. This process creates a rapport wherein
a client feels a connection to a therapist and feels safe with them. Visually speaking,
a client must provide the map and a therapist can suggest tools to accomplish the
journey, but ultimately the client must choose to use those tools and adapt them to
their individual needs.
The therapist and the client will inevitable change and grow in the process,
however the client will do most of the growth and change, but the very nature of
people is that others affect us and we are constantly changing. It is to be expected
that this interaction is asymmetrical favoring the client.
One of the goals of therapy is to explore the factors that may interfere with
the relationship between the patient and the therapist. By delving into these factors
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and identifying them, effective strategies can be developed to overcome them.
Typically the barriers to a better relationship in therapy are a microcosm of the
barriers to better relationships with people outside of therapy.
A therapist must always be forthright and honest with a client; congruent
relationships are key to trust. This includes being authentic and genuine, and a good
therapist is congruent outside the therapeutic role in their personal life.
Social and Cultural Influences
When I approach the subject of multiculturalism I find myself in a position of
both experience and informed decision processes. Additionally, I have strong
opinions about the way in which multiculturalism is discussed. I find myself
annoyed by the current social mores surrounding multiculturalism and wanting so
desperately to have other people truly see people around them.
I grew up in San Bernardino, California in a middle class neighborhood but
the schools I went to were very diverse and were representational of families of
every degree of the socio-economic spectrum. My friends were every race and
religion and we did not think anything of it, until high school. In high school my
incoming freshman class was 1,500 students, by the time I graduated three years
later there were 409. My freshman year there were race riots and my girlfriend and
I, who was black, were asked not to come to school for a few days. This was the first
time that I ever even thought much about being anything but an American. I
considered myself, and my peers as equals, until my peers sent a loud message that
this was not the case. People I had known since kindergarten were calling
themselves white supremacists and rejecting me for my friendships, and others
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were calling me part of “the problem.” This was the first time that I ever resented
black people as a whole for rejecting me as anything other than a friend.
In 2007 and 2008 I served as a missionary in Estonia, Latvia, and Lithuania.
There I was thrown into a culture very foreign to my own and I was to serve people
about whom I knew so little. Compound this issue with the fact that each country
had their own language plus others present. I spent my first few weeks confused
and frustrated that I did not understand what was happening. I thought back to my
high school and decided that I would not do to these people what others in my high
school did to me. I dropped my American arrogance and just served people, in any
way I could. I taught English, I painted schools, I cleaned homes, and I did anything
possible to show people that I cared.
I came home from Europe feeling refreshed. I felt a part of humanity again,
not as a part of a social or racial group, but just as a person. I’m not ignorant to the
reality that people experience racism every day, and I know that I too pass
judgments based on race, but that does not mean I do not understand culture and
the role it plays in other people’s lives. Furthermore, I understand that I personally
have a distinct cultural identity and that I am proud of that. I also know that some
people, of every race, do not care for diversity and I have no business telling them
that they also have to be open minded. Everyone has bias, and I think that is OK. The
world where nobody sees color is a farce, it is that color that makes the world, and
people should be proud of their culture, color, religion, or beliefs. There are plenty
of traditions that I do not understand or that I do not embrace, but I do not think
them wrong.
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To me multiculturalism is realizing my own culture, my own bias, and my
own love for people. I do not need to know anything about any specific culture in
order to counsel anybody, all I need is the openness to listen to somebody tell me
about their culture and their cultural experiences. Brash generalizations about
cultures do a disservice to everyone, especially clients, because everyone
experiences their own culture differently and relates to it in their own way. When I
learn about a culture I’m learning about how I relate to it, thusly when I learn about
a person I learn about how they relate to their own culture.
I mostly want to understand where other people stand on the issue of
multiculturalism. I want to know how to ascertain where clients come from on a
multicultural level and understand how they relate to their own cultures and to
others around them.
When considering my five points of a social justice plan I am very aware that
my own personal values completely inform my world view, with that said, I do not
think that my values are universal or that they have to belong to anyone else.
I had to take a serious look at how I make meaning out of life late in 2012
when I had a drastic life event that changed everything for me. I became much more
centered in spirituality and found my place as a part of the greater whole of
humanity. I discovered that for myself I was an important piece of the human family
and that my actions and inactions had consequences for the people around me as
well as people I do not even know. I also believe that my clients have a role to play in
society, which is unique to them, and I feel honored to guide them in that journey.
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I am most generally accepted as a white male. The numbers do not lie that
the locus of power in the world is with Caucasian men. I believe that because of my
privilege my voice is heard much louder than that of a woman or an individual or
another racial group. As a Caucasian man I’m looked at as once with nothing to truly
gain from social justice because I am at the top of the social justice food chain.
Speaking out and being an advocate can see me as one who is truly invested without
ulterior motives for self-advancement.
I believe that oppression I have exhibited has been on an institutional level. I
know of a specific instance where a black female was more qualified for a position
than I was, quite a bit more qualified, and I was given the position. She and I are
good friends and were able to conclude that it came back to race and gender.
Furthermore, I attended non affirmative action schools where I know I was given
preferential admission than that of my peers who were also more qualified but of
different races. While I was not a member of The Klan, I was also not an advocate for
those in different positions and I thusly took part in oppression.
I have traveled extensively and I have lived in different communities. I spent
a significant amount of time living in a Hispanic community where I spoke Spanish
and because I have a slightly olive complexion people assumed I too was Hispanic.
This opened my eyes to an entirely different life of which, I was not fully aware.
When I was young I also participated in a black history contest, like a spelling bee, I
memorized facts about black contributors to society and I had to give the name of
the individual belonging to the fact. I do realize also that I do not understand a great
deal about peoples of Africa or Asia and that I need to become more culturally
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aware. My plan is to attend cultural festivals in Boston in the coming months to start
my exploration of these cultures and then use that as a springboard for further
study.
As a Boy Scout the term compass is quite concrete, it always points in one
direction and the user has no choice of where it points, only the choice to either
follow that direction or follow another. When this term is applied to social justice it
makes it so there can be no personal agenda. It implies that there is only one way
any user can truly go in order for it to be a true compass. As one who metaphysically
believes in the connectivity of the whole of humanity, I believe that social justice can
only work for me when I include all peoples. My tasks for social justice include the
following: exploring new cultures, internalizing their values and messages, relating
those cultures to my own, and finally sharing my insight with others. Whether it be
with clients or colleagues anything I learn is worthless if not shared.
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