Christian Counseling and Spiritual Direction: God’s Justice and God’s Mercy

There are many different interpretations of verses in Scripture about God and His justice and mercy.  Pending on the era of time, you also have different theologians, saints and mystics expressing within God His justice or His mercy.  Sometimes, one can review readings from a particular saint that produces a harsh and fearful tribunal seat of God, while others will show a loving and caring father.  Even in modern times, Christianity seems to present a dual image of God.  Progressives shower one with the idea of God’s infinite love, while more conservatives display a law bound God who judges and condemns.   It is very important not to overweigh one attribute over the other.  If one only focuses on justice, then only a half truth emerges, which only a refocus on God’s mercy can balance into the fullness of the truth.  The reality is God is both just and merciful but various interpretations from Scripture or beliefs of saints and their writings can lead one to have an imbalanced spiritual view of this.  Either one that is constantly fearful, or one who is too careless with the joys of the world.  In addition, how God is viewed through human lens plays a big role.  Scripture presents many images of God and some can be distorted when taken too literal or for that matter entirely dismissed.  Anthropomorphism is common literal device used in Scripture.  In these cases God can be given many human like attributes in regards to His emotional reactions to human activity as well as images as a judge in the strictly human sense.  These images need to also be properly understood in context as well as symbolism to have a greater understanding of God.  This blog will look at some of these realities and attempt to balance them in proper measurement in correlation with Partial Judgement of a soul who goes to Heaven or goes to Hell.

There is a balance between God’s mercy and justice. Please also review AIHCP’s Christian Counseling Certification

Please also review AIHCP’s Christian Counseling Certification and the future Spiritual Direction Program.

 

God: The Loving Father of the Prodigal Son or The Fierce and Avenging Judge?

The two images above create quite a contradicting imagery but both do point to truths but when not balanced become partial truths.  So many times, preachers, priests, or pastoral leaders, and even oneself finds one particular imagery of God that is superseding over all others.  One’s own experience can play a large role.  Spiritual individuals are attracted to certain images of God in Scriptures because it meets a need or answers an existential question that is pertinent to oneself.   One’s own mental and emotional state also plays key roles in which imagery of God best fits our current need.  Those who suffer from low self-esteem, or have attachment issues due to past trauma live in a state of anxiety and that state of anxiety can play a role with their relationship with God.  Person’s in such mental states may have a greater fear of God, or complete imbalanced feeling of unworthiness.  They may also see God as a more fierce and avenging judge.  Others with a more delicate conscience or scrupulous conscience may be tormented with obsessive compulsive disorder and see God more as a judge who keeps score on the day of judgement.  On the other spectrum, those who live life carelessly may need to see a parental God that dismisses foolishness and error as if it does matter what one does in life.  They need a God who does not reprimand sin, but a God who only sees love.  In their mind, their love of others and overall good human nature is enough-“God will not judge me but only loves me for who I am!”  As one can see, these are two equally dangerous routes.  Both capture an element of truth, but without each other complimenting each other, the fullness of the truth is lost.

As seen in Scripture, despite literalism or symbolism, we see a balanced approach that displays both sides of God in different books.  In the parable of the Prodigal Son, one can see the untamed and complete compassion the father has for his lost son.  The father never gives up loving the son and upon the son’s return, offers complete forgiveness and restoration to the son.  In other imageries, one can see God as a terrifying judge who he sends souls to Hell, and casts these souls into the abyss of the wicked.  The words are strong and harsh and helps illustrate the extreme disgusting nature and true evil of sin.  Christ originally came as a Redeemer, but in Revelation, He is also a judger of humankind, separating the goats from the sheep.  Such strong phrases as “depart from me” and “cast into Hell for the fires prepared for the wicked” all show this other side of God and Christ when judgement arrives for a soul.

Ultimately, if one wishes to truly understand God’s justice and mercy, one must understand the expression of Scripture and its aim in its full context and not individual quotes.  One must be careful to avoid cherry picking of verses out of context of the chapter or theme.  In addition, one must closely interpret symbolism to avoid sometimes literal interpretations that promote an anthropomorphism of God which gives Him human qualities of revenge or rage.  Also, one must understand other saints or mystics interpretations of God’s justice and mercy pending on the time period they wrote and the type of language that was used.  Many times as well, saints wrote in particular styles to promote one theme of God and these writings can at times seem imbalanced, especially for individuals not trained in pastoral ministry and theology.  A particular saint may be illustrating God as judge and the disgusting nature of sin which can terrify a delicate soul but also at the same time promote enough self inspection and fear for a soul to change.  As well, a particular saint may present writings or mystical visions that portray the totality of God’s love and the immensity of it.  This may be good for a more spiritual stable soul but a message that would be dangerous for a soul who has no boundaries with sin.

In essence and answer to the leading question, God is both loving Father and fierce Judge but how one understands the true dynamics of it from a theological standpoint is essential to avoid literalistic pitfalls that can lead to scrupulous and constant fearful behavior or lax and boundless carefree behavior.

Moral Theology and Sin

Pending on one’s image of God, incomplete truths can distort one’s views on sin, but it is only when one accepts the full imagery of God, can one see the full picture of sin, self and union with God.  First and foremost, Original Sin or the sin imparted on humanity after the fall of Adam, left humanity with a broken nature.  The gifts of great knowledge, stronger mind and body connection and control of the passions imbedded within Adam’s character were an abilities his descendants never experienced.  Through Christ’s death and application of His graces through Baptism, one again enters into full communion with God and one’s soul becomes alive through Sanctifying Grace.  This however did not restore the fullness of human nature.  The temporal reality and the consequences of the sin left a scar that was not wiped away after Baptism.  Humanity while redeemed still was broken.  While Christ reopened grace and a relationship with God through His death, the temporal reality left individuals open to sinning.  Personal sin could then undo the bond of Baptism.  Certain particular sins could even cut grace off from the soul.  In this state without remorse, a soul again became distant from God.

St Ignatius Loyola exercises helps one examine their conscience and reflect on the justice and mercy of God

St Ignatius Loyola in his Spiritual Exercises describes sin as disgusting and deforming.  Like a tumor, it tears into the soul, disfiguring it.  Any sin rejects truth and the love of God.  Sin is choosing self, or others over God and rejecting God’s authority.  St Ignatius in his exercises challenges the soul to identify sin, to meditate on its grotesque form, and to imagine the state of a soul in mortal sin that rejects God’s love.  He asks one to consider God as judge, but he also reminds us of God as father who loves.  However, for whatever particular reason, in many of his meditations within the exercises, one solely focuses on God as a fearsome judge and the total worthlessness of the human person in comparison to the greatness of God.  One is asked to meditate as one being a condemned criminal before a judge, as well as meditating the pains of Hell and the danger of one mortal sin.  Much of this has to do with shocking the system into understanding the damage of sin and to induce a holy fear of Hell, but also a disgust for sin and a love for virtue.  It also focuses to show how utterly dependent one is upon God’s grace to avoid such vile sins.

Sin is hence a great disorder and injustice itself towards God.  In this way, all personal sin shares the same substance in that it damages one’s relationship with God.  While all sin shares in this horrific substance, not all sins are equal in degree or depth of brokenness.  It only took one sin to tear a division between God and man that Christ restored.  This alone shows the vile taste of one sin and its shared characteristics but Moral theology helps one to better categorize sin, understand its objective nature, its degree, as well as the subjective interplay a sinful act has with the conscience and circumstances surrounding the agent or person committing the sin.

Personal sin is rightly divided into venial and mortal.  Like human laws, degrees of severity of an offense are measured and consequences detailed through different levels of fines.  A person who steals out of hunger sins differently than a person who steals from the poor.  All is sin, all creates a barrier, but the level and depth of the barrier is measured by the basis of the severity of the offense.  A person who commits a traffic violation remains still a good citizen despite his lapse in judgement of speeding, but an individual who murders, pillages and rapes, commits a far more grave offense to society and no longer remains a good citizen.  Within the Mystical Body of Christ, offenses hurt, but the degree and multitude of the offense play a key role in whether the soul still loves God, possesses grace and remains attuned to God’s will.

Hence all sin is objectively disordered but the levels of disorder in regards to the relationship between God and the soul differ on severity.  Objectively any sin remains a sin within itself.  No subjective reasoning or indifference can mitigate the nature of an disordered act.  The level of disorder can range objectively but the consequences of the sin can vary greatly beyond its objective label. The human act is more than a black and white event but something with multiple layers of grey.  There are numerous subjective elements at play within the act of a sin.  First and foremost, what is the intent of the agent committing the sin.  Is the person free to act?  Does the person fully intend to commit the act?  In committing the act, is the person clearly articulating the acceptance of this act and all its consequences?   In addition, what biological factors, psychological disorders and uncontrolled passions are at play that weaken the will?  Is this act isolated or a continuous habit?  Is this act done without remorse or guilt?  Does one fully through this act wish to disown God?  What other circumstances exist around it?  Sometimes actions can become neutral that are otherwise naturally sinful-for example taking a life to defend one’s own life.  What other external pressures existed?  So in many cases, an objective action that is disordered possess less consequence for an individual based on other criteria.

Padre Pio saw the danger of any sin.  Sin weakens union with God.  Consistent sin wears one’s soul down and weakens it for greater infection.  Padre Pio understood that a soul who goes to Heaven or to Hell does not randomly commit a grave sin and chooses Hell but that a soul gradually chooses Heaven or Hell over a life time.  What one is when one stands before God is what one created oneself to be through a life committed and developed through virtue or vice.  Habitual sin and lack of remorse leads the soul down the road of rejecting God.  This is why it is critical to form a sound conscience that identifies sin as gross and disgusting and a conscience that when one does fall, immediately feels guilt and shame to confess and repent.

God’s Mercy

Sister Faustina reminds us of Christ’s infinite mercy and love

Sister Faustina is most known for her visions of the Sacred Heart of Jesus and His message of mercy.   The Chaplet of Mercy as a prayer begs God for pardon and remembers the sacrifice of Christ.  It repeats, “for the sake of Your sorrowful passion, have mercy on me and the whole world”.   The mercy of Christ and the opportunities given by God through His sacraments seeks for all to be saved.  Christ shed His blood for every soul.  He shed tears for each soul lost.  Many mystics claim this was one of Christ’s greatest agonies–the souls who would reject His passion and grace.  Within the Sacred Heart image, Jesus’s Sacred Heart pours out beams of red and white rays from His heart.  This displays His infinite mercy to sinners.  Like the story of the Prodigal Son, God immediately forgives a soul that seeks forgiveness.   This should not be taken for granted though.  How many feel they have time to change? Instead of living in the moment, they postpone what matters most.

God’s Justice

God’s justice is referenced throughout Scripture and justice is promised to the faithful.  God’s justice while merciful does not permit the wicked to go unpunished.   While some may over emphasize this terrifying reality, or over humanize anger and vengeance in the Lord, many need to understand there are consequences of sin.  Those who dismiss sin as trivial are led by a lax conscience that does not truly see the disgusting and foul order that sin infects the soul with.  God’s standard, His commandments and His laws are not arbitrary but based in the fullness of His own essence.  Something is not wrong merely by proclamation for a certain day but intrinsically is wrong for everyone and for everyday.  Like evil, sin is a lack of good.  It is what God is not.  So when one sins, one is committing a grave injustice.  Christ’s blood paid the price for sin, but as followers of Christ, we must apply the graces earned through Baptism. As followers one must adhere as best one can to the laws of God.  One cannot through one’s own good works earn salvation but it is through faith in Christ and grace of the Holy Spirit that one can follow the laws of God and partake in salvation.

The Divine Judgement

In Christianity, there are two judgements.  The Particular Judgement occurs at one’s death bed.  The General Judgement is the proclamation and judgement upon all souls.  In one’s Particular Judgement, one’s eternal fate is determined.  There one sees the balance of God’s justice and God’s mercy.  However as discussed early, there are many visual images in Scripture, as well as mystical writings that take these things into account.

One image, as illustrated in Scripture, displays God as judge but in a more human sense.  In fact, even St Ignatius in his exercises, portrays an image of God that casts souls to Hell for their wicked deeds.  This image emphasizes a strong justice display, with less mercy, but this literal image is an interpretation of that judgement.   One can also from a different perspective and interpretation views God as judge from a more theological standpoint immersed in moral theology that balances God’s mercy and justice with the soul.

There are two judgements. Our immediate or particular judgement and the final and general judgement described in the Book of Revelation

One may be amazed, according to Padre Pio, how many souls who seemed evil are not in Hell, and how many souls who seemed so pious are not in Heaven.  Only God knows the innermost workings of the soul.  As Padre Pio also pointed out, one’s judgement before God is usually not based on one event but a life time of choices that led one to become good or evil or lovers of God, or lovers of self.

Ultimately, God as our moral standard serves as the soul’s mirror at judgement.  God does not cast a soul He loves into Hell.  The judgement speaks for itself.  The soul as if looking into a mirror recognizes what it is in all its good and evil.  It is left without distraction or excuses.  It is stripped of all the noise of the world and only faced with its true reflection.   Did it love God in this world or did it love self?  According to Padre Pio, the soul who has rejected God is a soul who will reject God at judgement.  It will acknowledge His truth finally but it will reject the truth and its implementation upon itself.  The imagery of God casting a soul into Hell in some ways is hence misleading.  God finds no joy in this.  He loves the soul despite its total corruption but due to His standard, the soul cannot accept.  Like the demons and corrupt souls before, the soul in mortal sin rejects God’s friendship, His love and companionship.

Many believe that one is saved by faith alone, but believing in God does not give one salvation.  Satan and his demons believe in the reality of God but they are not with Him.  The simple act of faith must be energized through the grace of the Holy Spirit to produce charity.  This charity varies among individuals.  Scripture attests that love can cover many sins.  Ultimately, everyone is unworthy of God through one single act of sin, but it is through God’s mercy that saints and sinners alike are made worthy.   So, while one’s good deeds are important choices to salvation, one must attest they are never enough.  It is ultimately God’s mercy and reciprocal love that is fed through faith and grace that saves the soul before the Partial Judgement.  A soul that still loves God, even imperfectly, can not cease loving God.  If one loved God on earth till the end, one will love God at judgement.  Hell’s greatest reality is the absence of any love.  A soul at judgement who goes to Hell is a soul that refused on earth to love God and continues to refuse to love God at judgement.  The soul may be well aware of what he is losing but this does not lead to contrition but only further anger , blaming and blasphemy.

Ignatius sometimes appears in his exercises to sow fear of how a soul can so easily lose God and at judgement be cast away by an angry God.  There is good reason to mediate upon this, but a soul that loves God, even despite mistakes, even when some sins were in the past mortal, cannot lose God if the pattern of love remains.  This entails remorse for serious sin, but God does not send a soul to Hell over a trip or fall, the soul sends itself to Hell for remaining on the ground and never acknowledging the sin or seeking forgiveness.  A soul that maintains love of God, may trip and fall in life, but it always bounces back up.  That same soul, no more or less than a far more virtuous soul, nevertheless shares one same common theme.  No-one meets the standard of God, no mirror can display a an image that makes one worthy, whether mortal or venial, but it is the grace of God that reaches out and if love is returned, then salvation is procured.  Learning to love more deeply may be required before standing fully before God, but Christ and His infinite mercy supplies the necessary gap through His blood that ultimately saves the soul.

What makes a soul choose Hell? Please also review AIHCP’s Christian Counseling Certification

Now I do not mean to dismiss the haste in which Ignatius says a soul can lose friendship with God through mortal sin, but the act of mortal sin as an objective act and its consequences upon the subjective agent can be quite differently applied.  There are many souls who share sins committed on earth who are in Heaven as those who are in Hell.  The difference is contrition but also charity.  A soul that occasionally falls into certain sins that are classified as mortal, such as many sexual sins, does face severe danger than mere minor sins, but again all sin separates the soul from God to some degree and how the soul responds to hurting God via love matters.  A soul that goes to Hell obviously exists in Mortal sin at the time of death.  Obviously, these sins have defined the soul’s character and sealed its fate.  Whether they were sexual sins, or sins of murder, rape, or even cases of extreme self love and unkindness to others and complete worship of this world over God, these sins represent a pattern.  There are some sins especially among the deadly that represent a median line that show a point of no return or least hint towards it.  Despite this, all can be converted and changed while alive, one merely needs to look at the story of St Augustine or even St Paul, but when a serious sin becomes more than an “oops” and “mistake” but enters into a habitual state of sin that renounces God and exalts self then a serious condition of darkness envelops the soul.  Unlike the angels, the human intellect cannot make a decisive decision regarding to love or serve God, instead over time, the soul develops into what it will be.   Hence eventually, a soul can cross a line that has led to a serious life threatening level that if one dies in it, will result in Hell.  There are death bed conversions, but when one examines the life of Hitler, Stalin, or even pedofiles and sex traffickers or those consumed by lust and the sexual industry, one can see a strong difference in the deformation of the soul between one who occasionally yet with regret fell into a few serious sins as opposed to those who lived in it all the time and became committed it to the most extreme levels.

 The biggest difference for the soul that chooses Hell is one that not only commits serious sin, but accepts it, loves it and live in it.  I do not wish to dismiss the frightful examples of Ignatius in his exercises of one un-repented mortal sin, but I think if one understands moral theology, the psychology of the soul, as well habit in life, one is more likely to discover that most souls who go to Hell, choose it freely and not by accidentally and remorsefully tasting sin here and there.  Those with broken natures who fall into serious sin as lost children can indeed if absence of remorse can find their soul in rebellion to God, but most who have conscience, who love God despite failings, rarely allow the life style to infect themselves.  Instead they turn to prayer, humility and remorse.  The soul that chooses Hell loves oneself over God.  The soul in Hell has no charity for others.  The soul in Hell sees no wrong in its actions.  The soul in Hell lived in sin and embraced it.  The soul in Hell does not love God, nor His laws.  The soul in Hell, whether consciously or subconsciously, committed these actions with pure love and habitual opportunity without remorse.  They were not merely serious sexual or selfish sins of occasion or weakness of moment, but conscious and autonomous choices of life.  There was an autonomous intent and a complete disclosure in the choices it made.

These souls at the Partial Judgement are stripped of their distractions or excuses and left with the cold verdict of God.  The verdict is a lack charity or love of God or others but instead complete love of self and the world.  God’s verdict and justice is declared but His mercy still extends to these individuals.  This may seem surprising but God still reaches out to those who even reject His love.  God is still willing to forgive, but the judgement of His perfect and true self shines so brightly that such a broken and disordered soul cannot disagree with its own deformation and mutation.  The soul going to Hell knows what it is and through this mirror and judgement openly rejects the mercy that comes with the justice.  So, in a complete truthful image, God does judge, but God  also grants mercy.  In way, God’s justice does send the soul to Hell, but it is in a far different way than one’s human sense imagines it.  The soul going to Hell instead rejects God and His assessment and mercy.  It rejects consequences or needed remorse.  It rejects even God’s  mercy.   This self inflicted wound is a continuation of the habitual sinful choices during life on earth that sends the soul to Hell.

On the contrary, a soul that is both saint and sinner, reflects on its image and is brought to shame and guilt but still expresses love.  This soul did not die void of grace that serious sin strips from the soul but it died with grace and its most important fruit which is love.  Whether more perfectly or less perfectly, a person’s love for God travels with person before the judgement of God.  This love of God over love of self is the starting point of salvation for that soul.  Again whether a great saint or a pitiful sinner who still finds love of God, neither are worthy of Heaven based on their individual merit due to one’s broken nature.  It is solely the grace earned by Christ and one’s cooperation throughout life with grace that permits anyone to enter into union with God.  The graces that energized faith and hope now fade because faith and hope have delivered what was promised. As Scripture foretells, what then remains is love.  If love remains in a soul, then that soul remains in the state of grace.  This soul tried its best to avoid sin, as well as serious sin, and when it fell, it humbly sought forgiveness and purged itself with tears and penance.  Unlike the soul that chose Hell by its continual choices on earth, the same soul that chose Heaven chose God for most of its life and at the very end.  Despite its sins, despites its failures, God and the saved soul share a reciprocal love that manifests acceptance of God’s love and will. The soul then understands clearly that it may not have loved God as much as it needed on earth but God’s love and grace has sanctified it and made it worthy.

Conclusion

Please also review AIHCP’s Christian Counseling Certification

When exploring the judgement of God and his justice and mercy, the motifs of God as judge, are applicable, and true.  God is just.  However, He is also merciful.  He is both the God of justice but also the God of mercy as the Prodigal Son illustrated in Christ’s parable.  God understands human beings are broken despite His Son’s death on the cross.  He is patient, He is loving and waits for His sheep like the Good Shepherd.  He does not despise the wicked but rejects their actions.  He judges them based on their own deeds and decisions in life.   He offers justice but also offers mercy. Ultimately, the soul dictates its future.   I think it is important pending on the season or need to review both God’s justice and mercy.  Ignatius will presenting a merciful God, also presents a terrifying view of judgement, Hell and the nature of sin.  In addition balance this with Padre Pio’s teaching on the choice of Hell being usually more so a life time choice over time and self love and to be aware of how sin breaks us down over time.  We still must be alert of individual sin in the moment, but we must remain strong and steadfast to identify it and repent from it.  Sister Faustina’s Divine Mercy also displays Christ’s great love and mercy that one can find.   So balance in understanding God’s mercy but also justice can help one remain steadfast in confidence of God’s love but also our own important role in keeping the commandments.

In closing,  f anyone is a parent, then one understands the deep love one has a for one’s child or children.  One never gives up on a child and loves the child even when the child does wrong.  When the child does not seek reconciliation, it painfully hurts.  Even when they walk away, the hand still extends for the child who never looks back again.  While God in Scripture is seen as judge and rightfully so, it is important to see God also as a parent.  Unlike some of the more vivid meditations of St Ignatius, God’s judgement does cast those to Hell but not maybe the way one envisions it, but more so as a parent who displays what must be obeyed if one chooses to return and the consequences hereafter.  If the child shows just the bit of love, God, like a parent, can capitalize on that but if the child shows no love or desire to obey, and chooses instead to reject the parent, then based off his analogy, God can only watch the person enter into Hell.   The terrifying reality that one sends oneself to Hell.   So remain vigilant to sin, but most importantly avoid serious sin.  If one falls, allow one’s conscience to identify and seek repentance. Sin is deadly and builds upon the soul and hopes to turn one serious event into continuous a life style.  Maintain charity and love of God with remorse.  If so, when one stands before God, it will not be a strange judge, but a loving parent.

Please also review AIHCP’s Christian Counseling Certification as well as its future Spiritual Direction Program.

Additional Blogs

Theological Views on Hell.  Access here

St Ignatius and the Spiritual Exercises.  Access here

Additional Resources

The Story of Divine Mercy. Jesus is Mercy.  Access here

Padre Pio Vision Of The Judgment Of Individual souls.  Youtube.  Access here

Pastor David. (2025). 30 Powerful bible verses about the final judgement (Full Commentary). Bible Study for You.  Access here

 

 

 

AIHCP: Person/Client Centered Counseling

AIHCP has numerous blogs based on Carl Rogers and his Client or Human/Person Centered Based Counseling.  This blog will focus some on the general themes, goals and history of the therapy and how it set the standard for many modern day counseling techniques.  Whether one belongs solely to Rogerian Counseling, or instead mixes and matches some of the philosophies and skills where needed, it remains nearly impossible for numerous Rogerian ideals not to be part of any counseling curriculum and utilized within the professional and clinical spectrum.

Please also review AIHCP’s various Behavioral and Healthcare Certifications and see if they meet your academic and professional goals.

Rogerian Psychology and Counseling- A Client/Person Centered Approach

Rogerian or person centered counseling finds its roots in counselors who express empathy and unconditional positive regard

In essence, Rogers possessed a more optimistic account of human nature and believed that helping people involved helping them help themselves and find inner healing.  Instead of diagnosis, or pre-determined psycho-analysis, Roger developed a psychology and counseling that frowned upon diagnosis as well as counselor authoritarian directives but saw the counselor more as a guide and helper in unlocking a person’s potential to find happiness and balance in life.   This type of counseling took some key core concepts from Adler and then became a main stay in the counseling fields since the Mid 20th Century.

Rogers taught that counselors need to help clients self-actualize to become their best self.  This was accomplished through guidance that helped the person choose what is best for them.  The counselor could help a person reach self actualization by helping them find congruence or genuineness with their true self.  When a person was at odds with their true self or their words did not match their deeds, a counselor could help a person see this incongruence (Tan, 2022).  In addition to helping a person actualize self, counselors within Rogerian schools of thought help clients understand the value of their own subjective experiences.  Rogers believed that the subjective experience of a person was the most true form of self and the best way to find congruence within a person.   However, the most lasting and important aspect involves the client’s condition of worth.  Rogers emphasized that counselors must show deep empathy, unconditional positive regard and genuineness as core concepts in helping people (Tan, 2022).   Ultimately the basis of Rogerian therapy is to not solve problems but to unlock an individual’s own solving problem abilities (Tan, 2022).

In other blogs, we discuss the critical importance of unconditional positive regard, congruence and empathy.  These again are the most lasing elements of Rogerian psychology.  While many adhere to some of the other concepts of subjective experience, or the role of the counselor, these three standards of counseling remain core in most counseling schools as essential elements in helping people.  Beyond just being taught, these lasting qualities of the counselor also show empirically and in clinical studies strong effectiveness in helping the client.  While classic Rogerian counseling swayed away from diagnosis or various therapeutic strategies, it always emphasized the importance of the counselor/client relationship.  In many studies, this is the most key part whether counseling works or not.  While various therapeutic strategies are essential, which ones used or not used, has more power when amplified with the counselor/client relationship.

In recent years, Rogerian Counseling has also been transformed by modifications, such Motivational Interviewing.   Tan points out that this is also a person centered approach and also has many shared core elements (2022).  Initially developed by William Miller, Motivational Interviewing utilizes Rogerian strategies and counselor based qualities to help clients reach goals.  Tan points out that Motivational Interviewing is a collaborative approach of strengthening a person’s motivation and commitment to change.  He also points out that it looks to address the ambivalence about change and is designed to help the person’s motivation by assigning goals and also exploring a person’s reasons to look for change (2022).

Interviewing involves utilizing empathy, congruence as well as unconditional positive regard, but also involves the counselor rolling with resistance of the client in a non-confrontational way.  Instead helping to facilitate a picture for the client to see on one’s own to desire the change.  In doing so, the counselor helps to support self efficacy and freedom of choice to fully embrace a change and work towards a goal (Tan, 2022).

Strengths and Weaknesses

Like any counseling system or psychological school of thought, one can be tied down and limited if only subject to one way of doing things with the psychological mind.  This bears true with one who only utilizes psychodynamic ways without integration of other possible therapies in the cognitive fields, or for that matter approaching one from a cognitive or behavioral school of thought.  Like wise, person centered psychology and counseling has strengths that can be employed, but also weaknesses when isolated and used as a the only way conducting counseling.

From a strength standpoint, the utilization of the concepts of unconditional positive regard, congruence and empathy are all staples of modern counseling.  Person centered therapy also has a very optimistic view of a the human person and is rich in encouraging and helping someone find the ability to change through one’s innate abilities.  It treasures freedom to choose which is the only way true change can occur.

From a weakness standpoint, it ins purest form, it avoids diagnosis and some therapies which when involving deeper trauma or pathology require more than just discussing an issue but also helping the mind heal through other proven strategies.   Also, it emphasizes a complete subjective form of happiness and process of making decisions.  This can lead to one’s own selfish motives, as well as choosing incorrectly in the overall scheme of life.   Counselors while observing need to sometimes direct.  Rogers did point to empathetic confrontation, but it needs to sometimes go farther than merely helping a person see the contradiction in one’s life but to also sometimes guide the person to the right choice.  In Rogerian psychology, the counselor remains as benign a source of authority as possible in regards to direction.  Many clients need guidance.  This is not to assert they need told what and how to do something, but sometimes, a person needs direction.  The concepts of subjective truth also come into conflict with many ideals on objective truth, as well as the person belonging to more than merely oneself but also belonging to a social construct that includes other people, as well as religious beliefs.  For some, God is the source of self actualization, not the human person.  For others, self actualization can become a very selfish design that ignores others and their needs. (Tan, 2022).

So again, I feel there always needs to be a measure of balance with any systems of psychology and counseling.  While schools of thought exist in their purity, many counselors utilize the best of all the schools and fit it to meet the unique needs of a client.

Conclusion

Please also review AIHCP’s Healthcare Certification programs and see if they match your academic or professional goals

Carl Rogers ideas and philosophies presented to counseling were revolutionary when compared to Freudian systems.  It expressed that individuals were not preprogrammed and had the innate ability to find congruence when guided by a trained counselor.  The counselor was not there to solve problems but help untap the ability of the client to solve their problems.  This leads to a very subjective experience of self actualization which has its strengths and weaknesses in counseling.  The largest contribution of Rogers was the counseling qualities he demanded from all counselors.  Namely congruence, empathy and unconditional positive regard.  These elements help forge a healthy counselor and client relationship which according to studies is more important and a bigger factor in client progress than any particular therapeutic strategy employed alone.  It is the counselor and client’s relationship that is the biggest factor in whether the counseling experiment works or does not work.

Please also review AIHCP’s Behavioral Health Certifications in Grief Counseling, Christian Counseling, Trauma Counseling, Crisis Counseling, Stress Management and Anger Mangement.

Additional Blogs

Empathy in Counseling: Access here

Rogerian Counseling and Depression: Access here

Humanistic Approach and Grief: Access here

 Reference

Tan, S-Y. (2022). Counseling and psychology: A Christian perspective (2nd Edition). Baker Academic.

Additional Resources

The Role of Empathy in Effective Counselling. (2024). Mental Mastery. Access here

“Accurate Empathic Understanding: A Core Component of Client-Centered Counseling” (2024). Psychology Town. Access here

Sutton, J. (2021). “Unconditional Positive Regard: 17 Worksheets & Activities”. Positive Psychology.  Access here

Cherry, K. (2024). “Unconditional Positive Regard in Psychology”. Very Well Mind. Access here

 

 

Psychodynamic Theory in Counseling

For many counselors, psychodynamic and psychoanalytic schools of thought are considered outdated and less used.  While many good fruits came from Sigmund Freud and his theories, as a singular and closed system, it fails to meet many of the demands needed in modern psychology.  This short blog will take a look at some of the good aspects of psychoanalytic theory and some of the bad and suggest how useful or not useful it may be for clinical counseling, as well as a pastoral counseling.

Please also review AIHCP’s various behavioral and healthcare certifications, as well as its Grief Counseling Program and also Christian Counseling Program

Basics of Psychodynamic and Psychoanalytic

Sigmund Freud is not only the father of psychodynamic theory but also considered one of the fathers of psychology itself

Freud as a medical professional saw most problems from a pathological level of care, instead of a wellness approach to care.  Unlike modern psychology, his thought looked more inwards to the subconscious mind and early childhood development.  Due to biology and upbringing within the first six years, a person’s personality was determined early, instead of focusing more on a person’s choices later in life, as well as other social and environmental factors leading to personality.  In essence, psychoanalytic and psychodynamic is a talk therapy with big emphasis in discussing the past, unlocking the unconscious and finding balance in life.

Within Freud’s system of thought existed the ID, Ego, and Superego.  These classical terms are well known to even the least exposed person to psychology and counseling.  It is no doubt that one has heard these terms throughout life.  In Freudian psychology, the ID is humanity’s inner instincts and drives, such as life instincts of life and sexual energy and death instincts of death and aggression. The Ego dealt more with persons inner self or mind and its relation to the outside world and the Superego was a person’s connection to a code outside of itself, such as customs, laws, morality and conscience (Tan 2022).    When these three parts of existence became unbalanced, then pathology was the end result in various forms of anxiety, depression or other more serious mental defects.

Since most issues are at the unconscious level, Freud believed in long term and in-depth counseling that interpreted the person’s subconscious and helped the person face those subconscious issues in a conscious confrontation.  By awakening the unconscious and confronting it by bringing the subconscious material to the conscious spotlight, Freud looked to help individuals find peace and reconciliation with who they were and how to adjust.

In doing so, Freud believed the counselor was an interpreter and guide, not a coach or soul helper.  Freud believed the counselor must be as neutral as possible and become a listener.  This anonymous nature was better created by having a person lay on a couch or sofa out of sightline from the therapist.  This led to the next step of free association where the client was encouraged to discuss whatever immediately came to one’s subconscious, in which the therapist would then interpret and when necessary ask necessary questions.  In helping the process, the therapist can also utilize dream interpretation as a way to understand the deeper meanings of the subconscious.   In addition, the therapist would help the client deal with any resistance to the blocking of the subconscious as to ensure the person is able to face it and understand it better.  As the relationship develops, psychodynamic therapists look to interpret and better help through transference in which the client subconsciously begins to relate to the therapist as a parental figure ( Tan 2022).

Finally, Freud greatly depended upon his analysis of one’s stages of life which he tied to human sexuality.  The oral, anal, phalic, latency and genital stages of sexual development all played key roles in a person’s psychological and mental development with the body in regards to healthy and unhealthy relationships with parental figures and later adult relationships (Tan 2022).

Utilization Today

Understanding the id, ego and superego

Today, there are very few pure psychodynamic therapists who utilize purely only Freudian methodologies.  According to Tan, 3 percent of clinical psychologists, percent of counseling psychologists, 5 percent of social workers and 2 percent of counselors consider themselves purely psychodynamic in practice (2022, p. 59).   Many modern psychologists or counselors may utilize some aspects of it, or borrow some terms, but most depend more on more patient centered models that incorporate other social factors into the clients life.

From a beneficial standpoint, Freud’s theories do express the importance of the subconscious mind that is a key element of all psychology, especially in regards to the early phases of life and trauma.  Freud’s defense mechanisms also illustrate many of humanity’s natural ways to try to avoid pain, suffering, guilt, or responsibility.

From a negative standpoint, Freud’s view of human nature is very pessimistic, as well as deterministic.   This can be at odds with more modern patient based models that look to promote healthy change and focus on wellness instead of complete pathology, as well as other motivational drives beyond the sexual (Tan 2022, p. 54).  In addition from a grief study perspective, Freud’s view that grief is an imbalance and a pathology itself, does not fall into line with basic bereavement science.  Obviously, for the spiritual counselor or those of various faiths, Freud’s atheistic views dismissed spirituality.  All recent studies show the important factors faith and spirituality play in a person’s healing process.

Tan also points out that many of Freud’s theories are not easily translated into a testable hypothesis (2022, p. 55).   In addition, Tan lists the long and expensive nature of psychoanalytic therapy since it rarely can be completed within a few months, much less a year due to its intensity.  Some patients can also become annoyed and the distance and anonymity of the counselor in such a sterile environment.  For many, this does not translate well into pastoral counseling settings which demands empathy display in counseling (Tan 2022).

While psychodynamic and psychoanalytic therapy has been seen as a successful method for some, it still lacks empirical controlled and uncontrolled tests to fully testify to its effectiveness.  Nonetheless, it is still seen as a empirically useful method of therapy with good results since its conception (TAN 2022).

Ultimately, it comes down to the style that works best for the client and the type of counseling relationship and beliefs the client holds.

Conclusion

Psychoanalytic and psychodynamic counseling still has multiple benefits but is rarely used as a stand alone approach in modern psychology

While few utilize psychodynamic and psychoanalytic in professional counseling, it still is an effective method for some.  This school of counseling has many beneficial concepts and tools that can be employed by a counselor, but for many, it is not the primary school utilized.  Instead many borrow certain concepts and use as needed in their professional careers with clients.  This does not diminish the shadow of Sigmund Freud’s stamp on modern psychology.  He clearly took psychology from a more soul helping endeavor in pastoral settings to a more academic and medical format.  While some of this was good, some of it left out centuries of past wisdom seen from the Church and other pastoral traditions.  It also neglected some of the basic ideals of a more client centered care with other factors at play seen with Alfred Adler and later Carl Rogers.

Please also review AIHCP’s Christian Counseling Certification, as well as its Grief Counseling program.  AIHCP offers also a wide variety of other healthcare certifications

ADDITIONAL AIHCP BLOG

Freudian Self Defense Mechanisms- Access here

References

Tan, S-Y. (2022). Counseling and psychotherapy: a Christian perspective. (2nd Edition). Baker Academic, a division of the Baker Publishing Group.

Additional Resources

Cherry, K. (2025). Sigmund Freud’s Life, Theories, and Influence. VeryWellMind.  Access here

Cherry, K. (2025). What Is Psychoanalytic Therapy?. VeryWellMind. Access here

McCleod, S. (2024). Sigmund Freud’s Theories & Contribution to Psychology. Psychology Today.  Access here

Psychoanalytic and Psychodynamic Psychology (2022). APA. Access here

 

 

Mental Health Medications and Herbal Solutions for Anxiety and Depression

I. Introduction

In recent years, the growing interest in mental health has prompted a significant examination of both herbal and pharmaceutical approaches to managing conditions such as depression and anxiety. This exploration is particularly relevant given the chronic nature of these disorders, where traditional medications may not always yield satisfactory outcomes for patients. With the rise of integrative medicine, there is an increasing recognition of the potential benefits derived from herbal remedies alongside conventional treatments. While herbal options may offer a path less traveled, they are not without risks; interactions between these remedies and pharmaceutical drugs must be carefully considered to ensure patient safety (Aiello et al., 2018). Furthermore, the role of dietary choices, such as the Mediterranean diet, can also contribute positively to mental health, highlighting the intricate relationship between nutrition, lifestyle, and well-being (Emerson et al., 2009). This essay will delve into these dimensions, evaluating their efficacy and applicability in treating depression and anxiety.

Understanding how herbal and pharmaceutical drugs help affect mental wellness. Please review AIHCP’s Holistic Nursing as well as its Stress Management programs
Please also review AIHCP’s Holistic Nursing Program as well as AIHCP’s numerous mental health certifications in Stress Management, Grief Counseling and Crisis Counseling.

A. Definition of depression and anxiety

Understanding the definitions of depression and anxiety is crucial for comprehending their pervasive impact on mental health. Depression is characterized by persistent feelings of sadness, hopelessness, and a loss of interest or pleasure in activities once enjoyed, affecting daily functioning. Conversely, anxiety manifests as excessive worry or fear, often leading to physical symptoms such as increased heart rate, restlessness, and fatigue. Both conditions are deeply intertwined and can exacerbate one another, complicating diagnosis and treatment. Recent research has established the efficacy of certain herbal remedies, like saffron, in alleviating symptoms associated with these mental health disorders. In a study featuring teenagers with mild-to-moderate anxiety and depression, saffron extract (affron®) demonstrated significant improvements in internalizing symptoms, suggesting its potential as a complementary treatment option (Drummond et al., 2018). Further exploration into nonpharmacological approaches alongside traditional pharmaceuticals continues to be vital in addressing these prevalent mental health challenges (Swezey et al., 2018).

B. Overview of treatment options

The landscape of treatment options for depression and anxiety encompasses both herbal and pharmaceutical interventions, reflecting a diverse approach to managing these pervasive conditions. Herbal treatments, such as St. Johns Wort and kava, have gained prominence due to their perceived efficacy and fewer side effects compared to traditional pharmaceuticals. Research indicates that these herbal remedies may offer relief by modulating neurotransmitter levels, thereby alleviating symptoms of mood disorders. Conversely, pharmaceutical drugs, including selective serotonin reuptake inhibitors (SSRIs) and benzodiazepines, are often prescribed for their established effectiveness in treating severe cases. However, concerns regarding potential adverse effects and long-term dependency have prompted interest in complementary therapies. The integration of nutritional supplements, like Pycnogenol, into treatment regimens could further enhance therapeutic outcomes by addressing underlying physiological imbalances (Emerson et al., 2009), (Ceulemans et al., 2017). Ultimately, a comprehensive treatment approach that combines both modalities may provide optimal relief for individuals suffering from depression and anxiety.

In utilizing these treatments, stress management consultants also can use a variety of calming techniques and therapies to help teach individuals to calm themselves in stressful situations, as well as grief counselors can help utilize other cognitive treatments to help individuals cope with grief.

C. Importance of understanding both herbal and pharmaceutical approaches

Integrating both herbal and pharmaceutical approaches in the treatment of depression and anxiety is essential for a holistic understanding of patient care. The efficacy of traditional herbal remedies often lies not solely in their active constituents but also in the therapeutic experience associated with their use, as underscored by findings that highlight a hedonic placebo effect contributing to high satisfaction levels among users of traditional medicines (Costa-i-Font et al., 2012). Furthermore, advancements in pharmaceutical formulations, such as the development of Bacopa Naturosome, which illustrates the potential for enhancing the bioavailability of herbal extracts, demonstrate that a synergistic approach can lead to improved clinical outcomes (Bobde et al., 2016). Recognizing the complexities of both modalities allows healthcare providers to tailor interventions that resonate more effectively with patients, ultimately enhancing treatment satisfaction and outcomes in managing depression and anxiety. Thus, a comprehensive approach that values both systems is imperative for informed clinical practice.

II. Overview of Pharmaceutical Drugs

An overview of pharmaceutical drugs used in treating depression and anxiety reveals a range of therapeutic options, each with unique mechanisms and effects. Selective serotonin reuptake inhibitors (SSRIs) and serotonin-norepinephrine reuptake inhibitors (SNRIs) are commonly prescribed due to their efficacy in enhancing neurotransmitter levels, which can alleviate common mood disorders. Furthermore, benzodiazepines and various sedative antidepressants serve as alternatives, particularly for rapid symptom relief. Despite their benefits, these drugs are not without drawbacks, including potential dependence and adverse side effects. Recent guidelines suggest incorporating cognitive-behavioral therapy (CBT) as a primary intervention, which may be supplemented with pharmacological options when necessary, especially in cases of treatment-resistant insomnia associated with anxiety and depression (Riemann D et al., 2023). Moreover, evolving research underscores the necessity for a comprehensive understanding of age factors in clinical trials, as studies often overlook older adults, thereby affecting treatment outcomes (Fiona E Lithander et al., 2020).

Benzodiazepines help reduce anxiety. Please review AIHCP’s Stress Management program

 

A. Commonly prescribed medications for depression and anxiety

The landscape of depression and anxiety treatment often prominently features pharmaceutical interventions, particularly selective serotonin reuptake inhibitors (SSRIs) and benzodiazepines. SSRIs, such as fluoxetine and sertraline, are commonly prescribed due to their efficacy in increasing serotonin levels in the brain, which can positively influence mood regulation.  Common brand names include Prozac, Luvox, Zoloft, Lexapro, and Celaxa.  Benzodiazepines, including drugs like diazepam and lorazepam, serve as anxiolytics, providing rapid relief from acute anxiety symptoms; however, their potential for dependence limits their long-term use. Common brand names include Xanax, Ativan and Valium. Recent studies highlight a concerning trend regarding the prescribing patterns of these medications, underscoring significant variances across different regions and patient demographics (Bjornsdottir et al., 2014). Furthermore, the rise of nootropics, aimed at cognitive enhancement, draws attention to the nuanced interplay between mental health and performance in contemporary society, suggesting a shift toward multifaceted approaches in managing depression and anxiety (Bersani et al., 2020). This evolving understanding emphasizes the importance of tailoring treatment plans to individual needs and contexts.

SSRI – Selective Serotonin Reuptake Inhibitor

B. Mechanisms of action of pharmaceutical drugs

Understanding the mechanisms of action of pharmaceutical drugs is crucial for addressing depression and anxiety effectively. The majority of these drugs target neurotransmitter systems, primarily involving serotonin (5-HT), norepinephrine, and dopamine. For instance, selective serotonin reuptake inhibitors (SSRIs) enhance serotonergic activity by inhibiting the reabsorption of serotonin in the brain, thus increasing its availability and improving mood. This approach highlights the significance of neurotransmitter balance in mental health, where disruptions can lead to various mood disorders. However, the pharmacodynamics of these drugs remain complex, as evidenced by the varied responses observed among patients, necessitating ongoing research into more effective and tailored treatments. Moreover, the lack of approved pharmacological options for conditions such as tinnitus exposes the need for novel therapies. As noted, effective relief from symptoms is still a pressing challenge, underscoring the potential of advancements in pharmacotherapy to revolutionize treatment approaches (Bel Aén Elgoyhen et al., 2009), (Overy et al., 2013).

Benzodiazepines increase GABBA in the brain.  By reducing Gamma-aminobutyric acid, a neurotransmitter that helps the efficiency of transmitting messages between neurons, the overall process is slowed through the increase of GABBA hence relaxing the mind.  Some of the more common brand names include Xanax, Valium and Ativan.  All have addictive qualities and have potential minor side effects.  The dose and frequency is determined by a physician or prescribing mental health professional.  It is imperative to discuss any herbal supplements with a provider if already taking a prescribed benzodiazepine.

C. Potential side effects and risks associated with pharmaceutical treatments

The growing reliance on pharmaceutical treatments for depression and anxiety raises significant concerns regarding potential side effects and risks associated with these medications. Many prescribed drugs can elicit adverse reactions, ranging from mild symptoms like drowsiness and headaches to more severe effects such as mood changes, anxiety, and substance dependence. For instance, the uncontrolled availability of certain medications has been linked to the induction of psychological symptoms, which may exacerbate existing conditions in vulnerable populations, particularly those with psychiatric disorders (Chillemi E et al., 2014). Furthermore, while complementary and alternative therapies are often sought for their perceived safety, they too can contain active ingredients that pose risks when combined with pharmaceutical treatments; thus, the safety and efficacy of both conventional and alternative options warrant careful evaluation within this context (Ekstein et al., 2014). Consequently, the assessment of side effects must be integral to the discourse on optimal treatment for mental health disorders.

Any pharmaceutical drug can have a potential side effect and some can be addictive

The potential of side effects is always a possibility and that is why prescribers work with their patients starting with lower doses over the first weeks to see if any reactions exist.  Sometimes, a different type of SSRI or Benzodiazepine is needed.  While closer related, different types of generic names within the family can sometimes work for different individuals.  In addition, these same reactions push many individuals to more herbal solutions.  This is fine but it must be done with caution and guidance since many prescriptions are important or need to be gradually weaned off of to avoid withdraw.  In addition, many other grief and anxiety related therapies and counseling techniques exist to help individuals cope.  Whether or not someone needs pharmaceutical or herbal or merely treatment or a combination of all depends on the individual and the guidance of the mental health and primary physician teams.

III. Herbal Remedies for Depression and Anxiety

The exploration of herbal remedies for depression and anxiety has gained significant traction in both clinical settings and popular belief systems. Among these remedies, Lavandula angustifolia, commonly known as lavender, has been shown to exhibit promising results. In a study involving patients receiving Citalopram, those who consumed a lavender infusion alongside their medication exhibited a notable decrease in depression scores after both four and eight weeks, suggesting its potential as an adjunct therapy (Asghari et al., 2013). The implications of such findings position herbal treatments as a viable complement to pharmaceuticals, particularly for individuals seeking holistic approaches to mental health. Additionally, the conversation surrounding nootropics emphasizes the cultural shift towards enhancing cognitive function and overall well-being, revealing an increasing interest in natural substances that may improve quality of life without the adverse effects often associated with conventional medications (Bersani et al., 2020). As research continues to unfold, the integration of herbal remedies into mainstream treatment protocols remains a promising avenue for further investigation.

A. Popular herbal treatments and their uses
Valerian Root is an excellent herbal remedy for anxiety

The increasing prevalence of mental health disorders has spurred interest in popular herbal treatments, particularly for conditions such as depression and anxiety. Among these treatments, herbs like St. Johns Wort and valerian root have garnered significant attention for their therapeutic potential. St. Johns Wort, for instance, has been extensively studied for its ability to alleviate mild to moderate depression, with some research supporting its efficacy comparable to conventional antidepressants.  In addition to St John’s Wort, is lavender, passion flower, chamomile,  and other natural serotonin reuptake inhibitors.  In regards to anxiety, Valerian root, known for its calming effects, is often utilized as a natural remedy for anxiety and insomnia, promoting improved sleep quality without the sedative side effects commonly associated with pharmaceutical alternatives. Furthermore, the anti-inflammatory properties of curcumin, a compound found in turmeric, suggest a broader role in addressing mood disorders linked to chronic inflammation, making it a compelling candidate for further study in the development of herbal treatments (Peng Y et al., 2021).  In addition to valerian root,  Understanding the abundance and biodiversity of these medicinal herbs is crucial for sustainable sourcing and effective drug development (Heinrich M et al., 2021)

 

B. Scientific evidence supporting herbal remedies

There’s a growing buzz around using herbal remedies to ease depression and anxiety. Interestingly, a rising amount of research is trying to back up whether they actually work and are safe to use. For example, lots of studies have looked at how well-known herbs might work, and some have found that particular plants contain active ingredients that can tweak the brain’s mood-regulating chemicals. That said, it’s important to be careful about jumping to conclusions. The research on many herbal treatments isn’t always solid or consistent. It’s really important to put these treatments under a microscope, especially because how the herbs are extracted and how much you use can change things. What’s more, even though some people swear by these remedies based on what they’ve seen, we often don’t have the scientific proof to say for sure that they work. More research is needed to figure out if they truly cause the improvements or if something else is going on (Ghosh et al., 2010), (Elliott et al., 2002). So, it’s best to keep an open mind when thinking about using herbal remedies alongside standard treatments.

C. Safety and efficacy concerns regarding herbal treatments

Herbal treatments for things like depression and anxiety definitely call for some serious thought, especially when it comes to how safe and effective they really are. Sure, there are studies suggesting that certain herbal supplements, saffron, could help with mental health. But the thing is, how consistent are these results, really? Take, for example, a controlled trial where they saw some improvement in young people dealing with mild to moderate anxiety and depression. Even there, the researchers pointed out that what the kids said and what their parents noticed didn’t always line up, suggesting it might work differently for different people (Drummond et al., 2018). Then you’ve got a review looking at acupuncture and herbs for premenstrual syndrome. It showed some relief, but the studies themselves weren’t that big, and the methods used weren’t always top-notch, which makes you wonder if the results hold up in the long run, or apply to everyone (Kim DI et al., 2014). So, while herbal treatments might seem like a good option, we need to make sure we really nail down how safe they are, how well they actually work, and that we put them to the test in proper clinical trials.

IV. Comparative Analysis of Herbal and Pharmaceutical Approaches

When exploring treatments for depression and anxiety, it’s useful to compare herbal and pharmaceutical options, focusing on how well they work, how safe they are, and how patients feel about them. Medicines like SSRIs are clinically proven to help, but side effects can push people toward other options. Herbal remedies, like St. John’s Wort, are popular because they seem natural and have fewer side effects reported. It’s worth noting that Ginkgo biloba, for instance, comes up a lot when talking about possible benefits and drawbacks, so it’s good to be careful (Chillemi E et al., 2014). Additionally, some research suggests that acupuncture and herbal remedies can really help with things like premenstrual syndrome, hinting that these approaches could work for some people (Kim DI et al., 2014). So, while both ways have something to offer, more research would help us understand how they stack up against each other for mental health overall.

It is important to understand how drugs work and how they can interact with herbal remedies in positive or negative ways. Always contact a holistic nursing specialist or mental health professional or primary physician before mixing herbs with pharmaceutical drugs

A. Effectiveness of herbal vs. pharmaceutical treatments

The discussion around how well herbal treatments work for depression and anxiety, when stacked up against pharmaceutical options, has really picked up steam in both the academic world and in clinical practice. Pharmaceutical drugs, which often come with side effects and the risk of dependency, are usually the go-to treatment. But herbal remedies, like St. John’s Wort and other plant-based therapies, have become alternatives people are considering. Studies seem to be showing that these herbal options could help ease symptoms, and maybe with fewer bad side effects, hinting at them being fairly safe. For example, one review pointed out that treatments like acupuncture and herbal medicine led to noticeable improvements in things like premenstrual syndrome, with more than half the people in the study saying their symptoms got better. This underlines how they might help with mood issues and stress-related symptoms (Kim DI et al., 2014). Plus, as integrative medicine becomes more popular, it’s super important to look at how herbal supplements and regular medications might interact, especially for groups like veterans, where other health problems might make treatment trickier (Aiello et al., 2018). So, taking a good look at and comparing these different treatment methods is key for creating well-rounded and effective ways to tackle mental health.

B. Patient preferences and accessibility issues

When we look at how patients feel about herbal versus pharmaceutical treatments for depression and anxiety, alongside how easy it is for them to get these treatments, it’s clear that how happy they are with their treatment really affects how well it works. A lot of people seem to like old-fashioned herbal medicines better, thinking they’re easier to get and fit better with what they believe. This might be because of something called the hedonic placebo effect, where just taking traditional medicines makes people feel better, even if there’s not a lot of scientific proof (Costa-i-Font et al., 2012). Also, getting access to treatments is a big deal. Patients often have trouble getting regular pharmaceutical drugs because they cost too much, aren’t available, or the healthcare system doesn’t work well. It’s really important to think about how people try to get healthy. Discussions at events like the 3rd Java International Nursing Conference highlight the need to consider patient experiences when treating them in clinics and in their communities (Nurmalia (Editor) et al., 2015).

C. Integration of both approaches in treatment plans

Combining herbal and pharmaceutical methods in depression and anxiety treatment is becoming a really important step forward in mental health. Healthcare providers can create full treatment plans that deal with both the symptoms and the root causes by mixing the power of regular medicines with the overall health benefits of herbal treatments. For example, patients might feel better emotionally when they use herbal medicines with their regular antidepressants, which can lead to a better life and easier management of side effects (Howard et al., 2015). This combined method not only makes the treatment options wider but also takes into account what patients like, helping them stick to their treatment plans. Plus, knowing things like a patient’s age, education, and how far their illness has progressed can help doctors choose the right herbal and pharmaceutical treatments, making sure the plans fit what each patient needs (Catalani et al., 2019). So, putting these two treatment types together looks like it could provide more useful and customized care in mental health.

Holistic nursing professionals can also guide individuals in properly utilizing in a safe way the integration of herbal remedies with pharmaceutical medications.

V. Conclusion

To conclude, combining herbal remedies with pharmaceutical drugs presents a potentially beneficial strategy for treating depression and anxiety, offering a more comprehensive approach to mental health care. Research has demonstrated, for example, that compounds such as curcumin possess notable anti-inflammatory effects, indicating a possible role in affecting mood disorders (Peng Y et al., 2021). This highlights the value of integrating both traditional and modern medical practices to potentially improve treatment effectiveness and patient results. Additionally, as emphasized in current guidelines, the importance of personalized treatment plans highlights the necessity of accounting for individual patient needs and preferences when managing these mental health issues (Sharon L Kolasinski et al., 2020). As clinicians and researchers further investigate the interactions between herbal treatments and conventional medications, a deeper understanding of these dynamics will probably result in improved care for depression and anxiety, leading to better overall mental well-being across various populations.

Medical and herbal remedies can help anxiety and depression when under the guidance of a licensed and qualified professional. Please also review AIHCP’s numerous mental health certifications in stress management, holistic nursing and grief counseling

It is always important to consult a physician or mental health professional when supplementing herbal remedies with pharmaceutical ones.  Sometimes, they share similar traits that can enhance the prescription in power and increase a desired effect, or another herb may counteract a different medical prescription.  Ultimately, herbal remedies can serve as a long term supplement when used correctly and under care with less side effects but many require pharmaceutical treatments in more acute cases.

Please review AIHCP’s Stress Management Program, as well as its Holistic Nursing Program.

A. Summary of key findings

When we consider the main points about using both herbal remedies and prescribed drugs for depression and anxiety, we see that these two types of treatments affect each other in complicated ways. Lots of people use herbal medicines together with their prescriptions, especially older folks; numbers show that anywhere from about 5% to almost 90% do this (A Cherubini et al., 2017). Antidepressants are often taken with herbs like St. John’s Wort, which worries doctors because these combinations might cause problems, particularly with bleeding (A Cherubini et al., 2017). Also, even though we don’t have a lot of scientific proof that traditional medicine works well, people seem happy with it, maybe because of a strong placebo effect that makes them feel good. Because of all this, it’s important for doctors to really understand what their patients are doing to take care of themselves and to think about how helpful treatments are, both in terms of the process and the results.

B. Implications for future research and treatment

Delving into both herbal and pharmaceutical approaches to tackle depression and anxiety carries weighty implications for what’s next in research and treatments. The latest breakthroughs in grasping how G protein-coupled receptors (GPCRs) work hint that we might be able to design drugs that are much better at targeting mental health issues (Yang D et al., 2021). On another front, looking at herbal remedies that have historically been used for breathing problems, especially during today’s health scares, has shown they could be helpful additions to treatment plans (Dâmaris Silveira et al., 2020). This blend of old herbal wisdom and new pharmaceuticals really drives home the point that we need thorough clinical trials to check if these combinations are both effective and safe. If we push for these combined methods, future research could really open doors to tailored treatments that improve how patients do overall, all while tackling the many-sided challenges of mental health more broadly.

C. Final thoughts on the role of herbal and pharmaceutical drugs in mental health care

To sum up, looking at both herbal remedies and pharmaceutical drugs in mental health care, you find a tricky mix that really needs some thought. Things are always changing in mental health, and both ways of treating it have their good points. For quite a few people dealing with depression and anxiety, pharmaceutical drugs have shown they can work well. On the other hand, herbal treatments might add some extra help, maybe without as many side effects as some of the drugs. Still, there’s a chance that drugs could interact with each other, especially for certain groups like veterans, who might have specific health concerns. That’s why it’s so important to tailor treatment to each person. (Aiello et al., 2018) Also, nootropics are becoming more popular, showing that people are really interested in boosting their brainpower, probably because society is pushing for better mental performance in demanding situations. (Bersani et al., 2020) So, when it comes down to it, the best way forward could be a whole-person approach that focuses on being safe, giving personalized care, and putting different methods together. This could really help folks who are having a hard time with their mental health.

AIHCP Blogs and Videos

Holistic Herbs Video- Access here

Additional Resources

Pope, C (2023). “Benzodiazepines”. Drugs.com.  Access here

“Benzodiazepines”. Medicine.net. Access here

Pope, C. (2023). “SSRI Drugs List” Drugs.com. Access here

Syed, P & Kubala, J. (2025). “6 Herbal Treatments That May Help Depression Symptoms”. Healthline. Access here

Behavioral and Mental Health Certifications: Signs of Trauma in the Population

Trauma is part of life.  Bad things occur and for some the bad things are more horrific and imprinting upon the person.  Estimates themselves reflect this.  It is calculated that 70 percent of all human beings will experience some type of trauma that is beyond the basic losses and pains of this temporal world.  In addition, 75 percent of children will experience some type of adverse childhood experience (ACE) that can negatively effect their emotional, mental, social and physical development.

While natural disaster trauma and collective social traumas leave deep marks on human beings, it is the violent and mystifying actions of evil at the hands of other human beings that leave the most devastating marks on the soul.  Wars, genocides, human trafficking, sexual abuse, rape, shootings as well as being witness to horrific murders and abusive events can all leave a horrible imprint on a person, whether child or adult.  While the event itself plays a key role, amazingly some individuals can process trauma and not linger with the effects of prolonged pain or PTSD.  This does not make those succumb to trauma weak, or cowardly, but illustrates the reality that trauma is not just about the horrific event but also the subjective experience and the lingering effects following it.  One’s genetic makeup, the social constructs and support around them, individual character and resiliency, as well as genetic and mental makeup due to past history can all play roles in how one may digest and cope trauma as opposed to another.

Victims need their trauma identified so they can heal. Please also review AIHCP’s Trauma informed care program and other behavioral health certifications

In states of crisis, a person suffers from disequilibrium and de-stabilization of self.  The brain loses ability to handle the current situation because it overwhelms one’s coping mechanism.  This leads to emotional distress and inability to cope.  One is unable to think or act clearly.  Those who experience severe trauma in the acute moment of it usually experience this overwhelming leaving them in the aftermath confused, lost and emotional unstable.  The purpose of crisis intervention and emotional triage via emotional and psychological first aid are essential in these moments to help the person find equilibrium as well as stabilization but the efforts of long term trauma care and counseling falls under trauma informed care.

Within the population there is a high level of individuals suffering from long term trauma and PTSD.  It is important for mental health and healthcare professionals to understand the signs of trauma and be better equipped to help those experiencing it in the present as well as those suffering from the past lingering effects.

Please also review AIHCP’s Trauma Informed Care, as well as Crisis Intervention and other behavioral and mental health certifications.  Qualified professionals can utilize these certifications within the scope of their practice to better help those in pastoral or clinical settings of needed care.

Trauma Signs

Flight, Flee, Freeze or Fawn

The most common reactions to trauma include fight, flight, freeze or fawn (Compton, 2024 p. 105-107).  The latter two have been added over the years and are equally important.  In understanding human survival, these mechanisms are key in helping an individual make it through a life threatening situation.  How a a person responds or does not respond does not equate to inadequacy or cowardice or acceptance of an event, but relates to numerous subconscious immediate decisions in a given situation based on subjective experiences within the person’s life.  These particular reactions also play key roles in later trauma recovery because individuals may question, feel guilty or be ashamed of particular reactions.

When the body experiences a threat, the brain and body activate the sympathetic nervous system.  This system releases cortisol into the blood stream and other hormones to help prepare the body for danger.  The heart rate rises, blood flow increases and muscles tighten to help the body fend off the threat.  In this moment of extreme stress, the brain mixed with multiple emotional responses decides to fight off the situation, flee the situation, or in some cases, shuts down the body to freeze.  This is seen in nature as well.  Animals will fight back, flee or sometimes freeze in utter fear in hopes of being left alone.  In human beings, many of the same thoughts race through the mind.  With emotion, comes intellectual thoughts based on our subjective history and experience.  Can I fight this threat, if not, can I flee or avoid it, or should I freeze and hope.  Many times in horror movies, we see the later.  We scream at the television for the actor or actress to run or move, but the person is so terrified, he or she shows no resistance to the killer, slasher or monster.  This response of freeze is referred to tonic immobility and it tied to the body’s psychological attempt to detach from reality and the danger since it has accepted fight of flight as an impossible option (Compton, 2024, p. 106).  Hence some women who are raped, may completely freeze and the body shuts down while the brain experiences the fear and trauma.  During this shutdown, some psychologists use other terms to explain this sensation of immobility.  During the intense moments of fright of the trauma, the body may flag itself into immobility.  During this intense freeze or flagging, ironically the sympathetic nervous system and its reaction releases itself to the parasympathetic system which returns blood back to the core of the body, eases muscle tension, and the body becomes almost frozen.  Frozen in fright, the mental brain looks to shut down or dissociate from the trauma. In these cases, many victims may not even feel physical pain, see as clearly, or hear but they remain frozen and in some cases, even dissociate to the point of almost feeling as if out of the body and looking downward.  In addition, since the trauma is so intense, the body’s coping mechanism looks to detach and many details of the assault or trauma or not properly logged.  Instead, the emotional part of the brain takes over.  This is also why sometimes details of survivors in regards to trauma may be not be as precise as law enforcement sometimes may wish.  Finally, beyond this freezing, fright and flagging, occurs the final defense mechanism of the body which involves faint.  In this, the body shuts down consciousness to the horrible ideal.

Fight, flight, freeze or fawn responses to survival situations.

In regards to fawn, victims in an attempt to survive will work with the assailant and not resist but attempt to be be accepting of the situation.  Children, and again women in assault cases, many times to survive will use this last option as a way in hopes of reducing the pain inflicted.  Without escape or any hope, they succumb to the wishes of the assailant whether it involves laughing with them, or taking drugs with them, or pretending to enjoy, or partake to avoid physical injury.  According to Compton, this response is completely unique to humans as a way to escape a situation in hopes of making it less worst and later survive (2024, p. 107).  Some victims may consider the price of cooperating better than the price of being beaten and killed if they attempt to resist.  Sometimes, pending on the psychopath or assailant, this may work in reducing injuries, while in some cases, the perpetrator injures or kills regardless.  However, within the subjective mind of the victim, the call to fawn or not fawn is gamble that is made in the heat of the moment.

What later plays a role in prolonged and unresolved trauma for survivors are the cognitive distortions that can result from whichever action one chose.  Those who did not fight back or flee, but froze may be hard on themselves and feel they could have saved themselves if they had just acted.  A woman who did not flee a rapist, or a soldier who froze in an attack may all suffer deep remorse or regret for their actions.  Yet, their responses were not so much conscious but related to inner wiring of how they would respond in this particular situation.  The trauma was so powerful, they were forced to detach from the utter horrific nature of the event.  Equally if not more harmful cognitive distortions can emerge with those who utilize fawning as a way to survive.   They display shame and guilt and even to some extent may think they partook in it voluntarily.  A woman may feel shame in laughing or accepting drugs during a rape and even doubt her victimhood but the reality is the woman entered into a survival mechanism to limit harm to self (Compton, 2024, p. 107).  Counselors need to affirm the fears these individuals feel, listen with empathy and without judgement the reactions in the moment and help cognitively realign the experience with reality of “having to do what you had to do to survive”.  The survivor needs vindicated in the choices made to keep him/her alive in a horrific moment no person should have to endure.

Intrusions

PTSD causes many forms of intrusions on victims/survivors. Please also review AIHCP’s Trauma Informed Care Program

In addition to trauma responses and their linger effects, individuals, especially those with PTSD, suffer from intrusions.   Intrusions, flashbacks, or nightmares can be triggered by simple scents, sights, sounds, or places.  Due to the fact the horrific trauma imprinted upon the emotional part of the brain within the amygdala, the emotions and sounds of the moments became associated with the event.  Hence even a simple backfire of a car can send an Iraq or Afghanistan veteran into a flashback on a city street.  Due to the trauma, many of the normal reasoning functions of the pre-frontal cortex associated with the memory were never properly filed within the brain and processed as a healthy moment in time.  Instead, the memory is raw and unprocessed as closely tied to the emotional responses of the day of trauma.  In turn, a sight, scent, taste, or sound closely associated with that traumatic event can trigger a response that intrudes into the mind and takes the person away from the present.  Severity of these responses vary in flashbacks but some can completely cause dissociation from the present.  The person will enter into a flashback where they are no longer present.  Some individuals may lose hours of the day or merely minutes pending on severity.  Others will be haunted by unresolved nightmares that place the survivor back in the traumatic situation.  Counselors who work with trauma survivors or individuals they suspect of past trauma will be able to identify these key signs of abuse or unresolved issues.

Hyperarousal or hypervigilance

One key sign of trauma is hyperarousal or hypervigilance.  Many who suffer from trauma have a heightened sense of awareness of certain places or people.  This heightened awareness activates a survivor’s sympathetic nervous system and leaves them in a state of watching or preparing for the worst.  A retired soldier may watch various entrances of all escape routes or doorways even when at a simple dinner with his wife and children.   A rape victim may be terrified to walk by an alley.  School shooting survivors may during class time also experience issues returning to school or walking into the building.   Due to the hypervigilance and the imprinted trauma, ones arousal level is so high that the thinking part of the brain cannot differentiate between the traumatic historic event and current situations that pose no threat.  In addition, many completely seek shelter and protection from the public eye and seek isolation to cope with their states of hyperarousal.  The person hence becomes disconnected from the present, hyper-focuses on non-existent threats, and is in a state of fear or anxiety within normal situations (Compton, 2024, p.108-109).  Counselors will need to employ various emotional regulation strategies, ground techniques, exposure and EDMR therapies, or cognitive behavioral to help the person gain control of these rampant emotional memories and flashbacks.

Changed World Views and Attitudes of Survivors 

Hyperarousal and lack of emotional regulation are signs of past trauma. Please also review AIHCP’s behavioral health certifications

Due to this new altered sense, even when not hyper aroused, the past trauma can reshape and damage previous held world views (Compton, 2024. p, 2009).   Traumatic events can alter the view that the world is a safe place.  Unlike many individuals in rural areas, those who frequently experience inner city violence will definitely frame a different world view from childhood onward, especially children who were never able to experience safety and security.   For those who lived the American dream, those who suddenly become victim or witness to school shooting, or experience a violent crime suddenly may come to new realities that may make them challenge their worldview, faith, God, and moral framework how the world operates.  Some may become cynical, others hopeless, some angry and vindictive, others may look to over-protect others because they see danger everywhere.

World views and previous held ideas lead to different reactions to situations and life itself.  Some of the key points according to Compton include a lack of safety and a sense of vulnerability that did not previously exist.  In addition, Compton lists a lack of trust.  This lack of trust may be towards the power of God, or the power of local government to protect oneself. Many may feel forsaken and left to fend for oneself in this state of despair.  Also, Compton lists esteem and defectiveness that follows trauma.  Trauma survivors can exhibit negative views about themselves and doubt their worthiness to be loved after the event, or are not deserving of a good and productive post trauma life.  Others may also alter views on others and stereotype races, religions, cultures and others that are associated with the trauma itself.  Through this, the person is filled with anger, suspicion and bitterness towards other people who may share the same skin color or faith of the perpetrator.   Compton points out that other survivors may exhibit unnecessary power and control over others or situations in an attempt to prevent the trauma from occurring again.    This type of survivor may be a person who lives in constant hyperarousal and promises that what occurred will never happen again to the point of compulsion driven by anxiety.  This leads to controlling even smaller aspects of life and relationships.  Some may even feel erroneously partial responsible for the trauma and will look at any cost to control all aspects to avoid the same outcome.  Finally, Compton lists that intimacy and how future trauma survivors respond to others and relationships can be altered.  Children who experience trauma at a young age will have different attachment disorders based on trauma ranging from anxious relationship, to avoidant ones, while adults who are reshaped by trauma may experience difficulties with intimacy.  A wife who was raped may be unable to have intercourse with her husband because of the violation of the sexual act in her rape.  The movements or act may activate a flashback or cause intense emotional pain.  Some who are not in a relationship may seek isolation and avoid attachment and at the expense of genuine human connection, forfeit future relationships due to the traumatic event (2024. p. 109-113).

Long Term Mental and Physical Signs

Trauma damages the entirety of the human person.  Untreated trauma looks to numb and escape the pains through various maladaptive ways.  Whether it is isolation, avoidance, or control measures, the person still exhibits the pains of trauma.  Because of this, many associated with trauma become alcoholics or drug addicts hopes of numbing the pain and escaping the memories.  These short term tricks however only further damage the mind and body with addiction and all the legal, financial, social, mental and physical troubles associated with it.  In addition, many mentally may attempt to numb psychic pain with physical pain and self harm themselves or even idealize suicide to escape the pain.  Others may utilize sex or gambling or other unhealthy way habits. Hence, those who are associated with long term and unresolved trauma are tied to depression, anxiety, physical injuries, substance abuse, and sexually transmitted diseases (Compton, 2024, p. 116).

Long term trauma can negative effects socially, mentally, emotionally, and physically on a person.

Physically, those who deal with long term trauma even if they avoid maladaptive practices find themselves in a constant state of hyperarousal and the activation of the sympathetic nervous system.  Like chronic stress, the continual state of alert has negative effects on the body, especially the cardiovascular system.  Due to the constant stress, trauma survivors or life long victims of trauma find themselves with many  digestive diseases, migraines and sleep issues.  This leads to immune issues related to chronic inflammation throughout the body (Compton, 2024. p. 116-117).  These physical issues to lead to social issues with work, education and advancement, leaving many life long trauma survivors in perilous situations beyond their trauma itself.  This all has reflections on every aspect of their life and choices which can also affect other individuals negatively.  When those suffer from a singular and isolated trauma, as opposed to a communal trauma, many times the individual never finds affirmation, connection, or support.  These individuals, without healing, slowly rot from the vine and deteriorate.  Many fall under the rug and find themselves homeless, or imprisoned for petty crimes.  Others develop more severe mental illness and can lash out at others within the community.

Hence, it is a communal issue to identify trauma signs and help individuals find the help and aid they need to heal.  Counselors can look for these long term mental, physical, emotional and social signs of long term trauma to better help individuals find healing via trauma informed care.

Conclusion

When signs of trauma and abuse or missed initially, or permitted to fester, the wholeness and dignity of the person erodes.  Whether it is a life long series of traumas or adverse childhood experiences, or one horrible life altering event, trauma victims/survivors need help to heal.  While some individuals are resilient due to numerous and multiple subjective factors, others through no fault, fall victim to PTSD or trauma induced wounds.  These individuals if not helped are unable to cope in productive ways and can harm themselves, others, relationships or ruin their own careers.  This overflows into society and without a empathetic and compassionate approach to help these individuals, then society as a whole suffers.  Trauma Informed Care looks to identify many of the signs listed above and better help and equip individuals to find healing and healthy coping mechanisms to heal and overcome trauma.  Trauma may leave a scar but it does not need to be a destructive event in the person’s life that destroys everything the person is.  Instead, human beings can heal, create new neuropathways, find meaning in horror and create positive outcomes out of the darkness.

Please also review AIHCP’s Mental and Behavioral Health Certifications

Please also review AIHCP’s Trauma Informed Care Program, as well as its many behavioral and mental health certifications for human service workers, both clinical and pastoral, as well as healthcare professionals who seek to help and make a difference for those who have experienced trauma.

Additional Blogs

Sexual Assault.  Click here

Domestic Violence.  Click here

Crisis Intervention in Acute Mental Crisis. Click here

Crisis Intervention Assessment.  Click here

Trauma During Counseling.  Click here

Resource

Compton, L & Patterson, T. (2024) . “Skills for Safeguarding: A Guide for Preventing Abuse and Fostering Healing in the Church”. Academic

Additional Resources

“Trauma and Violence”. SAMHSA.  Access here

“Identifying Trauma” Center on Child Wellbeing and Trauma.  Access here

Aten, J. (2020). “How to Identify and Find Help for Trauma”. Psychology Today.  Access here

“Recognizing the Effects of Abuse-Related Trauma”. CAMH.  Access here

 

 

Trauma Informed Care: When Trauma Emerges During Counseling

Trauma Informed Care highlights the reality of trauma as a universal human experience.  Whether deeply effected to the point of PTSD, long term effects or no effects at all, traumatic events do occur and leave an imprint on some individuals.   Ultimately, the these events occur but it is our experience and how it effects ourselves that determine impairment later in life.  Unfortunately, most traumatic cases, especially in abuse, never go reported and individuals live with unresolved trauma that manifests in many maladaptive ways later in life.   TIC looks to uproot trauma when identifying various symptoms that point towards it possible existence.  Hence, if one is counseling from a TIC perspective, then it is only natural that eventually trauma will re-emerge in a victim/survivor/client.

When someone discloses abuse or trauma, the counselor needs to understand how to listen, and help the victim/survivor heal. Please also review AIHCP’s Behavioral Health Certifications

Obviously basic counseling and advanced counseling skills and techniques all play a key role in helping the individual discuss these difficult events in his/her life, but there are also particular skills key to addressing trauma that are essential.  While TIC looks to search for trauma, trauma specific interventions are essential to help the person express and heal from the trauma.  In addition, how the trauma is discussed and handled within the counseling room is equally key.  In this blog, we will look at trauma, its sources, counselor reaction to the client, discussing trauma itself, and ways to better facilitate the discussions of trauma itself.

Please also review AIHCP’s Trauma Informed Care programs, as well as all of AIHCP’s Behavioral and Mental Health Programs in Grief Counseling, Crisis Intervention, Stress Management, Anger Management and Spiritual Counseling programs.

Trauma Lurks Below

We are well aware that the traumatic events are universal and 70 percent of the population will experience some type of trauma.  Of course how the trauma affects the person has numerous subjective factors based upon the person and many surrounding aspects.  Ellis points out that individuals in childhood have different levels of exposure to trauma based on their Adverse Childhood Experiences (2022).  ACE refers to these adverse childhood experiences and categorizes them as actual events but also deeper seeded social issues that act as roots to the trauma tree and its many branches and fruits.  Adverse Community Environments or roots of the problem include multiple negative social issues such as poverty, discrimination, community disruption, lack of economic mobility and opportunity, poor housing and frequent exposure to social violence.  These horrible things manifest into various possible traumatic experiences for individuals that will shape them for the rest of their lives.  This includes issues that the child might experience at a young age such as maternal depression, emotional, physical and sexual abuse, substance abuse, domestic violence, homelessness, incarceration of self or family members, divorces, physical and emotional neglect and exposure to mental illness (Ellis, 2022).

In turn, later in adolescence and life, fruits of these abuses and traumas will emerge.  Behaviors that include drug use, alcoholism, smoking, lack of physical activity and lack of work ethic.  In addition, these fruits can manifest in severe obesity, diabetes, depression, suicide attempts, STDs, heart disease, cancer, stroke and various injuries.   TIC looks to identify these warning signs and fruits of ACE and acknowledges that not every one’s life was calm, peaceful and loving.  This is not to say even the most loving home can face loss and trauma or violent crime, but it does awaken us as a while that people are just much nurture as they are nature in what they become and how their behaviors exhibit themselves.  This is why as counselors, we must show empathy even to undesired behaviors.  We are not dismissing choice, or condoning bad behaviors or life styles or even later criminal actions, but we are putting a spot light on a great systematic breakdown in society as a whole and how trauma can alter and turn so many people into persons they would never have been.  The role of a counselor when facing emerging trauma in counseling is to help the person find peace with the past, cope in the present and find hope in the future.

Shattered but Not Broken

I believe that despite horrible trauma, one can be shattered, but it does not mean one has to be permanently broken.  One will always have the scars from that trauma, one will have a far different life due to it as well, but that does not mean it breaks the person.  While some may become overwhelmed and lose themselves or become the evil itself that destroyed them, it does not have to be that way.

Individuals who suffer trauma and abuse may be shattered but through a caring counselor and support can find healing and a new self actualization

Trauma can be like the story of the comic hero Batman, who as a child witnessed the murder of his parents, only to turn that trauma and pain into a life long crusade against crime.  While a fictional character, I think still, if we look at the story of young Bruce Wayne and his traumatic experience, we can take a lesson from it and see how when trauma is properly processed, while life altering, it can bring out resiliency and growth, and an ability to find meaning.

Outside TIC mindsets, most trauma survivors who are shattered are afraid to bring up the past in counseling and rarely spontaneously disclose their trauma. (Sweeney. A, 2018).  It is hence important to understand how to help heal the broken through discussion of trauma and how to facilitate healing.  Cochran points out that all human beings are in a state of “becoming”  We are constantly changing whether into a traumatic event or out of it, we are never the same but learning how to adjust.  Who we are today are not who we were in the past but we are constantly in flux in our experiences and how we interpret them (2021, p. 8).   All individuals look however to meet a certain self actualization of self.  These self actualizations when molded in a healthy and loving trauma free environment possess healthy concepts of self image and self worth.  Trauma and abuse can destroy these images (Cochran, 2021, p. 9-15).   Cochran uses the oak tree as an example of self actualization.  While the mighty oak is the final concept of what we see as the fullest potential of an acorn, or small sapling, sometimes, those who are victims of abuse or trauma are unable to fulfill their initial abilities or design.  Like a young tree that was struck by lightening or partially uprooted, the ideal self actualization has been altered.   Unlike a tree though, human beings have far better abilities to recreate image and self actualization.  Although shattered, altered and changed, human beings through guidance and support can still grow and meet new goals and fulfill new self actualizations, albeit shatter, but not broken (Cochran, 2021, p. 11-12).

Hence, Cochran points out that as a person develops, like a tree, one can develop and grow without interruption, while others trees may experience difficult times of drought, poor soil, damage, or broken limbs.  Each life experience is different and through trauma, individuals develop different self concepts of what is regular or normal as well as what to expect of oneself.  Trauma hence can be very damaging.  It is important in TIC to find this trauma and to help the shattered find wholeness again and a new way to exist with the past.   When trauma is discovered in counseling or finally disclosed, it is hence important to know how to cultivate the discussion and navigate the difficult discussions.

The Calm in the Storm:  Counselor Qualities in Trauma Informed Care

Counselors in general need to display certain qualities with their clients but this is especially true in the case of trauma victims or trauma survivors. Karl Rogers approached all counseling in a very client based approach that emphasized complete emotional support via empathy, genuineness and unconditional positive regard.  These three qualities not only create a safe environment for disclosure but also helped create a sense of trust between counselor and victim that facilitated healing.  Robin Gobbel, LMSW, emphasizes the importance of safety and the necessity of “felt safety” within between the counselor and the victim or survivor or client.  Many individuals who are victims of trauma feel chronic “danger, danger” feelings.  Due to PTSD, certain triggers can alert the brain to the dangers that are not truly present.  The lack of the prefrontal cortex to dismiss the false alarm is not present in trauma survivors.  Hence the scent of a cologne similar to a molester, or a car backfiring in a public street can send a trauma survivor into a flight, fright or freeze sense.  Helping a person feel safe internally is hence key.  In addition to internal issues, “felt safety” also applies to the counseling room itself.  In previous blogs, we discussed the importance of agencies creating a environment that promotes a safe feeling for the individual to disclose and discuss the abuse or trauma.  They must feel private, secure and free of threat, free of retribution, or even judgement.   Physical environment can be helpful in this, but it also must be accompanied with the counselor’s ability to implement basic counseling skills, via word use, tone, body language and facial expressions.

A counselor can supply empathy, genuineness, and unconditional positive regard for the victim.

This is all best implemented through empathetic listening, genuine interest and unconditional positive regard.   Empathetic listening is not judgmental but it allows oneself to not feel what one thinks another should feel, but attempts to understand and share what one is feeling and why.  Cochran describes empathy as feeling with the client (2021, p. 79).  Empathy can be emitted by sharing the same emotions and words that describe those emotions with the client.  Empathy does not require one agreeing with the client, their beliefs, choices or actions, but it does involve walking with the client and attempting to understand all the things that make him/her feel the way he/she does.

In addition to empathy, Karl Rogers emphasized the importance of being genuine.  Rogers pointed out that the therapist is being him/herself without professional facade of being all knowing or merely a person with letters behind his/her name.  Rogers continued that the counselor needs to be genuine in the feelings of the moment and aware of those moments where feelings are expressed.  Ultimately, the therapist becomes transparent and down to earth with the client without any ulterior motives but the healing of the client.  This helps the client see that the therapist is truly there to help and more willing to open and disclose issues (Cochran, 2021, p. 132).  Ultimately, Cochran points out that all counselors if they seek to be genuine need to know oneself and express oneself.

Tying together empathy and genuineness is the key Rogerian concept of Unconditional Positive Regard for a client.  This concept is a cornerstone for counseling.  It is also sometimes a difficult concept.  It does not mean that the counselor again always agrees with beliefs, choices, or actions of a client, but it does entail an unwavering support for the client/victim/survivor that looks not for an agenda or conditional response but a gentle guidance of self development that does not demand but instead listens, nods and recommends without condition.  Studies have shown that when conditions are tied to change, change becomes far more difficult.  Unconditional Positive Regard retains the autonomy of the client to learn how to change on their own terms.

Rogers listed warmth, acceptance and prizing as three key elements of UPR.   Warmth represents the care of the client and genuine empathy.  It is the fertile soil that produces a an atmosphere of trust and disclosure.  Acceptance is the ability of the counselor without bias to accept the immediate emotions of a person in counseling-whether illogical, angry, hateful, confused or resenting (Cochran, 2021, p. 103).  In trauma, many emotions that are sputtered out are helpful in healing.  If they are diagnosed, judged or refuted, then this can stunt disclosure.  Trauma victims or survivors need a place to express their feelings anytime and anyway without judgement.  Acceptance allows the person to express without regret.  Many times, the emotions displayed can help the counselor see clues to past incidents, or even help understand the current emotional state of the person.   Cochran points out that when a person is allowed to swear, scream, express, or seem illogical without reproach, many times, they will re-evaluate their own reactions in a healthy way (2021, p. 103).   Finally, prizing is a concept of UPR that emphasizes the person as a treasure and someone special who is unique and special.  Prizing is not an overstatement or infatuation but is a sensitive way of caring and a genuine way of expressing to the client that he/she matters (Cochran, 2021. p. 104).  Prizing despite the pain and downfalls, also looks to lift the person up by highlighting the strengths of the person and helps encourage the person to healing and change. Rogers believed that UPR helps clients discover who they truly are.  He believed that self-acceptance leads to real change.  Through full expression of the spectrum of emotions, one can in a safe environment see the counselor acceptance and hence accept themselves in expressing issues and trauma (Cochran, 2021, p.109-110).

We cannot put agendas, our own judgements, moral beliefs, or expected outcomes  upon clients.  Some clients in trauma need certain environments to feel safe to heal, or they need to feel that their story has no conditions that must be met.  When counselors put agendas on the table, expect outcomes, or think they know better, then their regard becomes conditioned which is detrimental to disclosure and healing (Cochran, 2021, p. 114-116).   Many times, well trained analytic minded counselors have a difficult time displaying pragmatic solutions or just letting go of an agenda or idea and instead just listening and being present.  Hard to like clients, bad people in the prison system, moral differences, and biased initial thoughts can all play negative roles in how we show unconditional positive regard for a client (Cochran, 2021, p119-121).  It is hence important to see each client, no matter who, as a person that is there to be helped and hopefully understood.  This does not mean suggestions are guidance are not given, but it does mean, an acknowledgement of the client’s current state and an attempt to understand why.  The biggest question should not be “WHAT IS WRONG WITH YOU” but instead “WHAT HAPPNED TO YOU” (Sweeney, A. 2018).

Discussing the Trauma

The concept of trauma can be difficult to discuss.  Many clients feel embarrassed, or fear judgement or retaliation if they speak.  Others may feel weak if they express traumatic injuries.  Others may have in the past attempted to tell but where quickly dismissed.  Others may have been difficult ways expressing verbally abuse due to PTSD.  Many trauma survivors have a difficult time chronologically making sense of the story but vivid scents, sights, or touches can open the emotional part of the brain.  Hence those who experience trauma in many cases fear labeling when discussing trauma (Sweeney, A. 2018).

Learning how to discuss trauma is important in trauma informed care to avoid re-traumatization

Questions about trauma hence need to be done in a safe environment with genuineness and empathy and with a sensitivity about the story.  Questions about trauma are usually better during assessment than when in actual crisis. They can be asked within the general psychosocial history of the client to avoid a feeling of purposeful probing.  In addition, it is important to preface trauma with a normalizing comment that does not make the person feel like the exception to the rule.  The person should feel completely free not to disclose or discuss details that upset him/her (Sweeney, A, 2018).

Sweeney recommends that for those who disclose or are tentative about disclosure that it is s good thing to disclose and that the person is completely safe from the person, judgement, or labeling.  If the person does not wish, details should not be dissected from the story.  In addition, it is sometimes helpful to help the person slowly enter into the traumatic story by first discussing the initial part of the day prior and then the after feelings before diving deep into the intensity of the story.  The counselor should be aware of any changes in the person’s triggers and reactions to re-telling the story.  The counselor should discuss if this story has ever been told before and if so, how the other party reacted to the story, as well as how the past trauma affects their current life, especially if maladaptive coping is taking place.  When trauma is disclosed, particular trauma specific treatments may be need employed to help healing.  In some cases, the counselor or social worker is clinical and can supply those services, but if not, and non-clinical or pastoral in nature, the counselor will need to refer the person to an appropriately licensed, trained and trusted colleague.  Finally, following any disclosure, it is critical to check on the person’s emotional state to avoid re-traumatizing the person.  This is important because individuals could leave the session feeling less safe and return to maladaptive coping later in the day or even worse, suicidal ideation or attempts.   Follow up is key and consistent monitoring. (Sweeney, 2018).

One important note, if the trauma and abuse is current, counselors and social workers, and certain clergy pending on the nature of disclosure and state laws, except within the seal of Catholic/Orthodox confession, have the legal obligation to report abuse.

Facilitating Better Trauma Response

To respond better to the needs of those in trauma due to abuse, it is key to better facilitate responses to individuals who are dealing with past or present trauma, whether in the counseling room, or short term crisis facilities.  It is even crucial to better respond to those in trauma who are in longer term facilities, or even correctional facilities.

Individuals who suffer from trauma fear labeling, lack of control in decisions, judgement, retribution and lack of safety. Counselors and facilities need to make them feel safe

A team that responds to victims of trauma with no judgement and empathy is key but this involves dismissing older notions.  Notions that dismiss holistic biopsychosocial models for mental distress and only highlight biomedical focus can play a role in impeding healing.  Instead of merely prescribing a medication and taking a pill, alternative practices need to be supplementing with many individuals.  In addition, agencies need better exposure to social , urban, cultural and historical traumas that underline the person’s makeup.  They also need to dismiss notions that treatment involves assessment and conditional parameters for healing that involves an imbalance of power. In these cases, the caregivers have power over the person, make the decisions, and determine the outcomes. In many cases, these same types of lack of control for the abused can cause re-traumatization (Sweeney, 2018).   For instance, not granting a person a say in what they do or take, or unnecessarily constraining an individual can all be triggers to the original abuse.

Ultimately, many agencies and facilities do not have a good trauma informed care plan, as we discussed in other blogs.  In addition, they are underfunded, staff is stressed and morale may be low and the facility may staff shortages.  This leads to stressed, under trained, and confused lower staff members in dealing with patients.  In addition, many of the higher staff in counseling are themselves facing burnout, overwhelmed with paperwork or dealing with inconsistent policies or social networking that never follows through (Sweeney, 2018).  We can hence see the many challenges that facilities and agencies face but the goal and mission must still remain the same to overcome these pitfalls and introduce real healing strategies for individuals experiencing crisis, trauma and abuse.

Conclusion

When someone discloses trauma or abuse, it is a big moment in that person’s life.  Each person with their abuse story is different.  Some have other underlying issues.  Some may have been mocked or not believed, while others may be maladaptively coping.  It is imperative to reach back to each person and give them the security and dignity he/she deserves in disclosing the story.  The counselor must be empathetic, genuine and provide as Rogers calls it, Unconditional Positive Regard.  Older methods of understanding trauma and assessment and conditional plans need dismissed the counselor needs to help the person validate emotions and find constructive ways to heal.  The counselor must be well versed in how to discuss trauma related issues and be careful not only of their own burnout but also in re-traumatizing the client.  Facilities also need to reassess their own mission and policies in helping those in abuse find better solutions and healing.

Please also review AIHCP’s Trauma Informed Care programs, as well as its other multiple behavioral health certifications in grief, crisis, anger and stress management

Please also review AIHCP’s Behavioral Health Certifications, especially in Grief Counseling, Crisis Intervention and Trauma Informed Care

Additional Blogs

Attending Skills: Click here

Responding Skills: Click here

Trauma Informed Care: Click here

Resources

Cochran, J & Cochran, N. (2021). “The Heart of Counseling: Practical Counseling Skills Through Therapeutic Relationships” 3rd Ed. Routledge

Sweeny, A, et al. (2018). “A Paradigm Shift: Relationships in Trauma-Informed Mental Health Services” Cambridge University Press

Additional Resources

“Childhood Trauma & ACES”. Cleveland Clinic.  Access here

Olenick, C. (2025). “Adverse Childhood Experiences (ACEs): Examples and Effects”. WebMD.  Access here

“The Challenge of Disclosing Your Abuse”. Saprea. Access here

Schuckman, A. (2024). “Disclosing Abuse: How to Show Support and Break Stigmas”.  Nationwide Children’s. Access here

Engel, B. (2019). “Helping Adult Survivors of Child Sexual Abuse to Disclose #4”. Psychology Today.  Access here

 

 

 

Behavioral Health Certifications: Psychology and the Fear of Monsters

I. Introduction

The fear of monsters or TERAPHOBIA has permeated human culture throughout history, serving as a compelling lens through which to examine psychological anxieties and societal norms. Such fears often reflect deeper concerns, including the unknown, loss of control, and existential dread, which can manifest in various forms, from folklore to modern horror media. This essay seeks to explore the psychological underpinnings of these fears, particularly how monstrous figures symbolize our innermost anxieties. By drawing parallels between literary representations and psychological theories, we uncover the ways in which these fears can illuminate our understanding of the human condition. The phenomenon of monsters in narratives can be likened to the prophetic literature found in the Hebrew Bible, where fear is intimately tied to the moral and ethical discourse of society, drawing connections that reveal the nuanced relationship between fear, representation, and individual experience (Uhlenbruch F et al., 2016). In a similar vein, the analysis of art and its interpretations during wartime highlights the subjective nature of fear and memory, emphasizing that understanding these emotions is crucial for comprehending the broader context of human experience (Waters et al., 2017).

Please also review AIHCP’s Behavioral Health and Mental Health Certifications.  Click here

What is the psychological reason for the human creation of monsters and fears of the make believe?

 

A. Definition of monsters in psychological context

In the psychological context, monsters often serve as metaphors for deep-seated fears and anxieties that individuals grapple with, illustrating the complex interplay between perception and reality. These entities may embody societal fears or personal traumas, which can manifest through various psychological pathways as described by Rachman’s theory of fear acquisition. This theory posits that fears can emerge through direct conditioning, vicarious learning, or through the transmission of information, revealing how external stimuli can shape an individuals understanding of monstrosity (Ajzen et al., 2001). Moreover, the societal stigmatization of certain behaviors and conditions contributes to the crafting of monsters within the psyche, emphasizing the harmful consequences of metaphorical dehumanization, as seen in discussions surrounding disability. This phenomenon not only reinforces boundaries of normality but also reflects how such narratives can lead to destructive social attitudes and actions, like the troubling concept of ‘mercy killing’ in response to perceived monstrosity (Waltz et al., 2008).

B. Overview of fear as a psychological phenomenon

Fear, as a psychological phenomenon, serves a critical role in human cognition and behavior, especially in the context of monstrous narratives. Traditionally regarded as an adaptive response, fear prepares individuals to confront perceived threats—whether real or imagined. This response is particularly evident in horror genres, where monsters symbolize deeper societal anxieties and moral dilemmas, thereby allowing audiences to explore their fears in a controlled environment. Such interaction can evoke feelings of pleasure and discomfort simultaneously, reflecting the complex interplay between fear and fascination. For instance, the interplay of sex and horror has been noted to elicit competing responses, resulting in both attraction and revulsion from viewers, suggesting that fear may not only be a mere reaction to threats but also a complex emotional experience that challenges societal norms, as discussed in (Jones et al., 2017). Ultimately, understanding fears role assists in unpacking the psychological motives behind our fascination with monsters, revealing its roots in cultural narratives and individual psychologies, as highlighted in (Burton et al., 2019).

Monsters sometimes represent deeper fears , symbols as well as humanity’s own corruption.
C. Importance of studying fear of monsters in psychology

The exploration of fear, particularly the fear of monsters, serves as a profound means of understanding psychological development and societal values. Monsters often symbolize our deepest anxieties, embodying fears of the unknown or unresolved trauma. By studying these fears, psychologists can unveil underlying emotional and cognitive processes that shape human behavior. This analysis can also encourage discussions about the nature of good and evil, paralleling Tolkiens exploration of beauty and despair in his narratives, which reveals how joy is often intertwined with sorrow and loss (Philpott et al., 2016). Furthermore, addressing the fear of monsters allows for a critical examination of societal beliefs, reflecting our collective fears and the ways these fears manifest in cultural narratives. This understanding is crucial for developing therapeutic interventions, as mitigating fear can ultimately lead to healthier coping mechanisms and a better comprehension of individual and shared human experiences (A Lathrop et al., 2015).

While fear can serve a protective device, teraphobia can cause unnecessary anxiety due to the irrational fear.  It can cause clinging in children, avoidance and cripple people from living life.  This can disrupt sleep and cause other emotional issues.  It can also cause nightmares and night terrors as well as create unhealthy ritualistic behaviors to face these fears.

II. Historical Perspectives on Monsters

The historical perspectives on monsters reveal a profound interplay between cultural narratives and psychological fears, reflecting societal anxieties that transcend time. In literature and mythology, monsters have often represented societal fears, embodying the unknown or the other in various forms. As these depictions evolved, they became reflections of the moral and cultural sentiments of their respective eras, revealing underlying societal concerns, such as justice and transgression. The work of positivist criminology illustrates this connection, positing that monsters—like criminal behavior—cannot be purely understood through scientific frameworks devoid of cultural context; they are instead shaped by the irrational tropes and images that society generates (Burton et al., 2019). Furthermore, the examination of prophetic literature in the Hebrew Bible highlights how monsters also symbolize warnings or prophetic truths, demonstrating their role in both societal critique and psychological exploration (Uhlenbruch F et al., 2016). Thus, the historical discourse on monsters serves as a window into the evolving fears and cultural dynamics of humanity.

A. Evolution of monster myths across cultures

The evolution of monster myths across cultures reflects deep-seated psychological fears that transcend geographical and temporal boundaries. Historically, monsters have served as embodiments of societal anxieties, from the grotesque beings of mythological narratives to contemporary representations in popular media. These creatures often symbolize the unknown, encapsulating fears related to mortality, chaos, and the supernatural. As detailed in the exploration of cognitive dissonance, individuals grapple with conflicting beliefs about empirical knowledge and transcendent forces, leading to a persistent discomfort that fuels the creation and adaptation of monster myths (Montell et al., 2001). Furthermore, examining prophetic literature through the lens of science fiction reveals how modern cultures reinterpret ancient fears, linking both the imaginative and empirical realms (Uhlenbruch F et al., 2016). This cyclical process of myth creation not only reflects cultural values but also offers insights into the psychological mechanisms that drive humanitys enduring fascination with the monstrous.

Whether it is Dracula, loch ness, or bigfoot, monster stories evolve across cultures.  Some monster myths surprisingly share similarities across cultures to point towards a common consciousness of human fear that is universal.

The development of the mythos and folklore of monsters has many origins and can affect individuals in pathological ways that may not have been intended

 

B. Psychological interpretations of historical monsters

The phenomenon of historical monsters often serves as a lens through which we can explore societal fears and psychological interpretations. These figures, whether real or mythologized, reflect the cultural anxieties and moral uncertainties of their times. For instance, the grotesque behaviors attributed to notorious figures not only illustrate individual psychopathy but also reveal broader societal concerns about deviance and order. The study of these monsters allows us to analyze the inherent contradictions in criminological thought; as noted, “positivist criminology confronts an inherent contradiction in purporting to develop a purely scientific account of phenomena that are defined by the moral and cultural sentiments of a society” (Burton et al., 2019). Furthermore, examining these figures provides insights into the collective psyche, suggesting that their “marginality” and the fear they evoke can illuminate deeper truths about a societys self-image and moral landscape (Chin et al., 2011). Thus, historical monsters are integral to understanding both psychological trauma and cultural identity.

 

C. The role of folklore in shaping fear of monsters

Folklore serves as a vital cultural construct, profoundly shaping human perceptions of fear, particularly in the context of monsters. It embodies collective anxieties and societal fears, transforming them into recognizable narratives that both illustrate and amplify the psychological terror associated with the unknown. For instance, the concept of Thin Places in Celtic mythology reflects an enduring belief in liminal spaces where the veil between the ordinary and the supernatural becomes tenuous, creating an atmosphere ripe for the emergence of fearful entities (Healy et al., 2014). Similarly, during the tumultuous period of World War II, the Italian populaces collective fear gave rise to the mysterious figure of Pippo, a spectral aircraft that unites their anxieties about warfare and the unseen dangers lurking above them (Perry et al., 2003). These examples illustrate how folklore not only reflects but actively constructs a societal framework for understanding and contextualizing fear, particularly in the manifestation of monstrous figures.

Many stories of monsters also delve into deeper human lessons about humanity, corruption and also protecting the self from that corruption.  Monsters serve as a fear device to keep us away from forbidden things that can corrupt or hurt us.  The stories of not entering the forest at night in both European and American folklore all teach of the inherent dangers that exist in the woods at night.  Teaching children to lock the door, or not to wander off, are all important lessons to protect but through that use of fear to protect, phobias can later develop that create irrational fears of being alone or walking in the woods.

I think many religious traditions have their teachings as well on evil.  While many do not delve as far as the mythos of monsters and folkore surrounding monsters, many monster architypes develop from religious concepts based off of demonic.  For many, the demonic is fearful and real enough to add any other dimension of monster in the world.  For this reason, while closely connected, demons need out of respect to religious traditions to be categorized differently.  While beliefs are beliefs and not up to empiric observation, the concept of demons surrounds religious dogma, while folklore delves more into the imagination.  This is not to say, demon fear and craze can erupt from ultra religious minds and create pathology but the dogmatic belief of demons within the creeds of the the faiths remains something different in extreme than monster fears but at the same time, something open to possible extremism.  I think this needs to be understood when looking at the human experience and demonology.

 

III. Psychological Theories of Fear

An understanding of psychological theories of fear provides significant insights into the anxiety surrounding monsters, both real and fantastical. Rachmans theory of fear acquisition posits that fears can emerge through direct conditioning, vicarious learning, and information processing; notably, childhood experiences with frightening narratives can shape perceptions of monsters ((Ajzen et al., 2001)). For instance, exposure to stories about monsters can foster fear-related beliefs, demonstrating how verbal information influences emotional responses. This interplay is particularly evident in children, whose fear may be heightened based on the source of the information, such as whether it comes from a trusted adult or peer ((Ajzen et al., 2001)). Furthermore, the broader implications of fear reveal how cultural narratives surrounding monstrosity draw on psychological principles, blending empirical research with societal beliefs. This intersection suggests that psychological frameworks not only explain individual fears but also highlight the cultural constructs that shape our collective understanding of monstrosity ().

A. Theories of fear development in childhood

Theories of fear development in childhood offer insights into why children often harbor irrational fears, particularly regarding monsters. Rachmans theory of fear acquisition posits that these fears can develop through several pathways, including direct conditioning, vicarious learning, and information or instruction, suggesting a multifaceted origin for phobias that include the fear of fantastical creatures (Ajzen et al., 2001). Moreover, the influence of information, particularly verbal cues from significant adults, can substantially alter a childs fear-related beliefs. For instance, children exposed to narratives about monsters from trusted figures demonstrated increased fear perceptions, highlighting the power of verbal instruction in shaping their understanding and responses to the unknown (Ajzen et al., 2001). Additionally, the concept of strangeness further elucidates the conditions under which fears arise; as children encounter unfamiliar stimuli that disrupt their sense of control, they often react with alarm, thus perpetuating their fear of such entities .

Children can develop fear of monsters due to social digestion of material, beliefs handed down, or stories intended to protect them but ultimately detrimental to their psychological health

Ultimately, how many children  fear the dark, the monster in the closet or under the bed.  These fears have roots in observation, digestion of social content, and stories handed down, whether for the protection of a child to avoid something, or out of pure superstition.  Yet these stories can cause intense anxiety in children, sleep disturbances, night terrors, fears of the dark, avoidance of certain rooms, as well as clinging to parents.  Children with these fears need comforted to avoid more trauma, as well as reassurances and awards for being brave and facing fears.

When teraphobia becomes crippling then serious mental help is needed.  Some individuals rooted in deep superstition, or certain belief can become terrified beyond the rituals of protection but also negatively affected in their daily activities or stricken with a deep sense of fear.  Others may face psychosis.  Many due to this can face deep trauma that is unneeded but still nevertheless present.

B. The impact of media on fear perception

The media definitely has a big impact on how scared people get, especially when it comes to “monsters”—whether we’re talking about real creatures or just scary ideas. You can see this in the way the news spreads really dramatic stories. For instance, when there’s a lot of coverage of something rare, like kids getting abducted, it can cause a huge panic, even if the actual danger isn’t as high as people think. That whole “stranger danger” idea is a good example. It’s often based on emotional stories and a general sense of moral panic pushed by the media, which can make it hard to have a reasonable conversation about how to keep kids safe (Wodda et al., 2018). Plus, the way people with disabilities are often talked about—using metaphors that make them seem weak or broken—keeps fear alive. It reinforces stereotypes, makes differences seem like problems, and ultimately, dehumanizes entire groups of people (Waltz et al., 2008). So, the things we see in the media not only make society more afraid but also make it harder to understand what the real risks are. What we really need are stories that are more thoughtful and show the world as it is, instead of just trying to shock us.

C. Cognitive-behavioral approaches to overcoming fear

Cognitive-behavioral methods offer solid strategies for tackling irrational fears, like a fear of monsters, using systematic intervention. A key piece of this is cognitive restructuring. Essentially, this involves spotting and then challenging distorted beliefs about threats we think we see. Research points to how the information kids get really matters; it can reshape those fear-based beliefs. Verbal narratives, studies show, can profoundly change how children view scary things, like monsters, more so than visual aids (Ajzen et al., 2001). Also, it’s helpful to understand how early anxiety and what’s happening at home plays into all this. This can make treatment better. Addressing, say, maternal anxiety and temperament becomes pretty vital for prevention (Briggs-Gowan et al., 2010). By mixing cognitive restructuring with exposure therapy—gradually facing fears in a safe way—people can build resilience and dial down the emotional pain these long-held phobias cause.

Counselors can help individuals identify irrational fears, as any phobias, and cognitively approach the reality behind it.  It is important to validate the emotions behind the fears but to help the person recognize the irrationality behind them intellectually.   In addition, counselors can help individuals who may have phobia induced trauma and face these fears through controlled exposure of those fears over a modified period of time.   Meditation and breathing to help calm anyone with unneeded anxiety are also excellent ways to help individuals face phobias and trauma itself.   Many other coping skills can be utilized as well that best help the person.   Finally, positive reinforcement is key in helping progress.

Ultimately it comes to cognitive recognition of the irrational nature of the fear, learning to face the fear through exposure and utilizing coping strategies to face those fears.

IV. The Role of Monsters in Modern Society

Monsters, those figures of dread, have always been crucial cultural icons. They embody our deepest anxieties, and their place in today’s world really mirrors how complex our minds are. Theories about how we learn to fear things, like Rachman’s pathways theory, shows us that our fears aren’t just there; they’re grown through what we experience ourselves, what we see others go through, and even what we hear about, especially when we’re kids (Ajzen et al., 2001). You see, through the stories we take in from media, monsters tend to become these figures that represent bigger issues in our society. They sort of act like a lens, helping us deal with what makes us uneasy. This dance between our culture and our fears makes you wonder if just cold, hard science can really explain why we do what we do and how we feel, which is pretty evident when you look at how criminology has changed over time (Burton et al., 2019). As the monsters we see in stories today evolve, they give us a peek into what we’re all afraid of. It allows us to have conversations about right and wrong, the rules of society, and those parts of us that just don’t make sense. And that’s really why they continue to be relevant in understanding the human psyche of our world

 

A. Monsters as metaphors for societal fears

Monsters popping up in stories, you know, kind of show what a society’s afraid of, especially as those fears change. Take zombies, for example. They weren’t always about the end of the world type stuff, but now they’re like, a big symbol of our worries about everything falling apart and a general sense of “what’s the point?” Their historical backdrop, as some have pointed out, reveals how they echo worries about revolutions, gender roles, and even different political ideas, really capturing a wide range of societal troubles (Mendoza et al., 2016). Then, there’s the uncanny valley idea. That helps explain why things that are almost human, but not quite—like, well, zombies—freak us out so much (Mendoza et al.). It’s like a built-in survival thing, trying to keep us away from danger and sickness. It really just shows how our brains and what we’re afraid of are all tangled up together in our culture. So, these monsters are more than just fun to watch; they give us a peek into what society’s worried about and what’s going on in our collective minds, generally speaking.

Societal fears of the dark, unknown or the woods are a source for creation of the unknown monster lurking. Please also review AIHCP’s behavioral health certifications

 

B. The influence of horror films and literature on fear

Horror films and literature, in their vastness, have significantly molded how society perceives fear, especially the unease we feel about monsters—both the real ones and those we conjure in our minds. These narratives, frequently combining psychological tension with vividly descriptive scenes, manage to reach deep into our most basic fears, letting us face the unknown from a secure vantage point. It’s a portrayal of monsters, frightening yet strangely captivating, that seems to embody broader societal anxieties, in most cases. This sort of depiction encourages a distinctive look at what makes humans vulnerable (Uhlenbruch F et al., 2016). The way fantastical aspects mix with emotions we can all identify with does more than just entertain; it prompts us to think hard about what fear really is. Then there’s the effect of these genres on how we see authority figures, which offers further insight into the intricate dance between how things are shown and how audiences take them (Dagaz et al., 2011). Generally speaking, horror becomes a reflection of our deepest terrors, offering a mirror—and a lens—through which we examine the shadows that exist both inside and outside us.

I think some good examples as well include Mary Shelley’s “Frankenstein” where we sometimes discover that the true monster is not the monster itself but who we are and what we can be.  Finding the monster within and using the monsters as symbols of the worst mankind has to offer sometimes is a way to express evil.  As human beings, we all fear evil and our deepest worst side.  Again, if we look at the Robert Stevenon’s classic “Dr Jekyll and Mr Hyde” we see the motif and fear of the monster inside of all of us.

In addition, we see this darker and evil side of humanity in the many zombie movies and series that show the corruption of humanity.  This same motif is found in the folklore of vampires and the corruption of humanity.

 

C. The therapeutic use of monsters in psychology

Monsters, frequently thought of as just products of our minds, can actually be quite helpful in therapy. They act as stand-ins, in a way, for what we’re afraid of and the battles we fight inside ourselves. Psychology suggests that picturing our problems as monsters can assist individuals in dealing with doubt and difficulty. The idea is to change these anxieties into something we can handle, not something that overwhelms us. This approach aligns with the idea of being in-between, as described in (Hay A et al., 2016), where people are working out who they are and how they see themselves. By thinking of emotional problems as monsters, people in therapy can sort of put those fears outside themselves, which then makes it easier to talk about them and start feeling better. What’s more, neurorhetoric shows us that these monster metaphors not only connect with our psychological challenges but also change how we react to fear, which makes the therapy even more effective (Jewel et al., 2017). Seen in this light, monsters become useful for building strength and helping people grow, as they navigate their psychological landscapes.

V. Conclusion

To summarize, when we consider the relationship between psychological ideas and that common fear of monsters, we can glean interesting points about why we behave the way we do and how we grow as people. This discussion looked at how fears of monsters, which frequently take hold in our childhood, turn up in different psychological situations, such as anxiety and specific phobias. Adolescent studies, for instance, illustrate the link between personality and phobic reactions, suggesting that these fears aren’t just random thoughts but are actually connected to our psychological nature (Alibrandi et al., 2019). Also, the history of these fears suggests that cultural stories have historically had an impact on how we view monstrosity, demonstrating a close connection between what society values and what an individual thinks (Burton et al., 2019). Grasping the fear of monsters is important for dealing with individual anxieties and for starting a wider conversation about how our culture influences our views of fear and safety.

Please also review AIHCP’s numerous behavioral health certifications for qualified mental health and healthcare professionals.

There are many reasons the mind, society and culture creates monsters. Please also review AIHCP’s Behavioral Health Certifications

 

A. Summary of key points discussed

So, when we’re talking about psychology and why we’re scared of monsters, we’re really digging into a lot of different stuff that shows us both who we are as humans and the things society builds around us. We touched on a few big ideas, like how fear might have started as a way to keep us alive, making us wary of the unknown. This means that our basic need to survive is actually tied to how we understand monsters in our culture. Also, the way movies and books show us monsters really matters, since these stories don’t just entertain us—they also show us what we’re afraid of as a society, acting like a mirror reflecting our worries. Like, these stories often pull from what’s happened in the past, mixing together psychology with cultural stories. That sort of makes figuring out fear and its different forms a bit complicated. It’s worth pointing out that the connection between science and what scares us reveals some disagreements within scientific thinking, (Uhlenbruch F et al., 2016) and (Burton et al., 2019) pointed this out, proving that what we believe culturally has a huge impact on how we see monsters, and it’s not just about science.

B. Implications for understanding fear in psychology

Psychological studies of fear offer crucial insights into how we react to perceived dangers, like, say, monsters. Fear, as Rachman theorized, can arise from direct experience, learning by watching others, or simply from what we’re told. This indicates that the ways children form fear-based ideas about things like monsters are significantly affected by these routes (Ajzen et al., 2001). Interestingly, what adults tell children can change what they believe about fear, stressing how important context and social influences are in the psychology of fear (Ajzen et al., 2001). However, grasping fear isn’t just about individual experiences. It also sets the stage for understanding broader anxieties molded by stories we all share. Sometimes, these stories paint the unknown as something monstrous, impacting how society acts and feels about fear. Therefore, a thorough understanding of fear is beneficial in psychology from both theoretical and hands-on perspectives.

C. Future directions for research on fear of monsters

Future research on the fear of monsters really needs to embrace interdisciplinary work to help us truly understand this common fear. We need to look at more than just psychology; we have to consider the context, too. The context can really change how we perceive and feel fear toward monsters. For example, studying the “ecological” side of fear – think about how family or the community plays a role – could give us important clues about how fear changes. It’s also helpful to remember how studies have connected temperament with childhood anxiety; so, understanding how personality and the environment interact might point us toward new ways to help. (Briggs-Gowan et al., 2011). Plus, monster stories often have cultural roots. That said, comparing how different cultures react to monsters could broaden our understanding and improve therapeutic treatments (A Lathrop et al., 2015). Overall, when researchers use these different strategies, we will get a deeper, more detailed view of the fear of monsters and what it means.

Additional AIHCP Blogs

Alien Abduction Syndrome. Access here

Additional Resources

Fritscher, L. (2023). “Coping With Teraphobia or the Fear of Monsters”. Very Well Health.  Access here

Pedersen, T. (2024). “Understanding Teraphobia (Fear of Monsters)” PsychCentral.  Access here

Nurzhynskyy, A. “What is Teraphobia: Unmasking the Fear of Monsters”. Psychology.  Access here

“How To Manage Teraphobia In Children And Adults”. (2024). Better Help.  Access here

 

Boundaries and Assertive Behavior in Mental Health

Boundaries are critical to a healthy relationship with anyone.  When someone’s boundaries are constantly broken, this leads to discontent and resentment.  Hence it is critical for emotional and mental health to preserve boundaries within relationships and to understand what one is willing and not willing to do.  With boundaries comes the art of assertiveness and knowing how to express oneself and look out for one’s own needs without portraying oneself as selfish.  In fact, boundaries and being assertive are not selfish things but important parts of self that define where one begin and end in regards to other individuals.

Please also review AIHCP’s mental and behavioral certifications and see if they meet your academic and professional goals.

BOUNDARIES

We can imprison ourselves when we do not set boundaries. Please also review AIHCP’s Stress Management Program

It is good to have boundaries and limits in one’s life.  Many times these boundaries are tested, sometimes directly, other times without malicious intent.  It is critical to assert oneself and pronounce boundaries and not feel guilty about it.  It is good to have physical boundaries, emotional boundaries, time boundaries, sexual boundaries, material boundaries and intellectual boundaries.   We have a right to physical space or the right not to want to be touched, we have a right to feel a certain way, or express an opinion or have that opinion not debated, we have a right to our time and how we choose to use it, we have a right to decide our own sexual desires and choices, we have a right to say no to the use of any of our material things and we have a right to not be solicited or debated on our philosophies and religious beliefs.

Sometimes boundaries can be difficult to set due to relationships and one’s own mental state.  Many people feel if they set boundaries, they will lose a relationship or friend. Others may feel the constant need to people please, or put others over oneself equating a boundary to being selfish or mean.  On the contrary, boundaries are healthy and need to be asserted in a healthy way to others and be respected by others.  This is especially true when broken boundaries cause distress in one’s life.  When one feels walked over or used, then it is important to break the cycle and invoke boundaries.  Whether it is about lending money, or lending a car, or giving a helping hand when one cannot, broken boundaries lead to anxiety, resentment, stress and depression.   When we constantly feel used,  feel afraid,  feel controlled, forced to adjust schedules, or change one’s values then it is time to reconsider boundaries in life.  It is hence crucial to properly communicate boundaries to others and enforce those boundaries.

When setting a boundary, be sure prior to understand the goal and aim of setting it for oneself.  Sometimes it helps to start small and gradually add new boundaries.  In addition, it is important to clearly communicate boundaries.  Many times, individuals are not clear and the boundaries become mixed.  It is important to be open and clear about what and when one is imposing without being hostile or rude.  Sometimes it is best to keep it simple than being over complex as to avoid over explanation that is not due to the other person.

When creating boundaries avoid being rude or hostile.  Avoid accusative “you” statements.  If with parents, or people of authority, maintain calmness and respect but remain strong in your boundary and conviction.  When dealing with friends avoid ghosting and gossip to escape the problem but set the tone.  With at work, set clear timetables and schedules that delineate work from home, as well as understand who to speak with in regards to problems or issues that arise.  Show mutual respect for co-workers and their own boundaries in what they do.

Being Assertive in Life

Assertiveness is crucial to establishing and keeping boundaries.   Assertiveness itself is merely the expression of one’s personal rights.  It is not aggression, or rudeness but merely standing up for oneself and applying boundaries where necessary.  It is a crucial skill in all social and professional interactions.  It protects one’s needs, but also communicates clearly what is expected within a relationship.

Many mistaken conceptions see assertiveness as being selfish and putting oneself over others.  Instead one has a right to feel a certain way, or receive mutual respect on views or philosophies.  Individuals have a right to assert their own schedule and not always be flexible.  You have a right to ask for more information, or ask for an explanation.  You have a right not to take the advice of someone else.  You have a right not to want to speak to other people or walk away.  You do not need to have a good reason for feeling a certain way all the time, but you have a right to feel without explanation.  You have a right not to make everyone’s problem your problem.  Many individuals can be very generous, caring, empathetic, and yet maintain an assertiveness to one’s own boundaries and feelings.  Self care, boundaries and being assertive are important aspects of mental and emotional health.

Being assertive is not aggression but defending one’s rights and boundaries. It is essential to good mental health

Hence being assertive is not being rude or aggressive or selfish, but neither is it being passive, or overlooked and trodden upon, instead it is a golden mean between these two extremes that illustrates healthy reactions to people without allowing oneself to fall victim to stress, anxiety, or abuse.  When applying boundaries or promoting an assertive nature, one is clear to express one’s thoughts, feelings and wants in a direct fashion.  There is no sugar coating or word play, but clear and concise language to how one thinks, feels and wants a particular situation. It is void of name calling, or “you” statements, blaming, or denials, or insults, but is a clear and assertive language that defines the situation clearly and expresses one’s stance.  It is not over stepping other boundaries, or disrespecting others, but is a thorough expression of self to avoid future violations of one’s beliefs and space, as well as one’s ability to freely and correctly express needs, desires, thoughts, emotions and wants.  Unfortunately, how many times, do we treat assertiveness as a sign of aggression?  It is important to understand the differences between these and properly execute assertiveness when setting boundaries or for that matter when being assertive in relationships, interactions, work, or school.

Applying Assertive Behavior

Applying assertive behavior in life is not about being that person who always speaks out about every discomfort, or that obnoxious person who cannot be polite or quiet when things go wrong, but instead is knowing when something is truly wrong and someone needs to speak up due to something important.  Most importantly, it is how one also conveys the assertive thought, emotion and need without being rude, overbearing, or trivial.

In application of assertive behavior, a person should not feel shy about expressing something that is wrong, but instead feel the necessity to stand up and speak when necessary or act if something needs done.  There obviously is a fine line between aggression, rudeness and being a displeasing person, as opposed to a truly assertive person.  Ultimately it comes down to one’s inner feelings and how certain situations present a clear and present need to say, discuss or act something.  When applying, we have spoken about avoiding rude comments, blaming, name calling, and aggressive behavior, but instead truly speaking in a neutral language that does not look to challenge or upset but instead invoke one’s concern or need.  In doing, so controlling emotions, politely listening, staying on track and acknowledging the other person is key.  Being assertive is not a personal attack on someone else but is a tool in resolving an issue.  Hence good communication skills are essential.

It is important to also maintain good physical posture when assertively speaking.  Maintain eye contact, body posture, speak clearly, do not whine or consistently apologize, but speak the reality of the situation.  Express if necessary with hands and facial expression to emphasize when needed.  If one’s body language or voice quivers, then the message becomes lost.

How we apply our thoughts, emotions and needs is important. We need to be clear and concise, but also exhibit calmness and control

While an assertive discussion is going on, be careful to avoid traps and manipulations of others who may try to still break your boundary or belittle your concern, thought, emotion, want or need.  Instead of getting angry, maintain a calm and logical disposition.  Many times, you may need to repeat the opening premise over and over throughout the conversation to keep the other person from deviating from the issue.  Many times, individuals will deviate from the conversation by changing topics, insulting characters, playing self pity, threatening, denying, or blaming.  In these instances it is important to know how to shift back to topic, defuse other’s emotions, acknowledge at times criticism of self, or partial criticisms, but ultimately, the key is to stay on track, express one’s needs and to know how to diffuse and shift back to topic without elevating the conversation into an argument.  Sometimes, this involves preparing oneself prior to the conversation or even walking away if it does become heated.

Ultimately, the boundary or discussion about one’s thoughts, emotions or needs is important to you and cannot be laughed to the side or minimized.  It is crucial to apply one’s needs and preserve one’s boundaries.

Conclusion

Boundaries are important for personal and emotional health.  They are not selfish and rigid borders that make us selfish and rude to the needs of others but they protect ourselves from unneeded abuse of our skills, body, time and materials.  Being assertive is a key ability to advocate for our rights.  It is not aggression or being petty about things but truly being able to implement one’s thoughts, emotions and needs so that they are properly addressed.  Asserting oneself is not about trampling upon others but defending oneself in a clear and concise manner.

Please also review AIHCP’s Mental and Behavioral Health Certifications

Many individuals suffer in numerous aspects of life due to an inability to form boundaries and be assertive.  Learning how one’s life is violated and becoming aware of the unhappy state is instrumental to overall mental health.  One needs to be able to apply these skills to find peace and less stress and anxiety in one’s life

Please also review AIHCP’s Stress Management Consulting Program and see if it meets your academic and professional goals.

Additional Blog

Stop Worrying.  Access here

Resource

Davis, M, et al. (2000). “The Relaxation and Stress Reduction Workbook (5th)”. New  Harbinger Publications, Inc.

Additional Resources

Brooten-Brooks, M. (2025). “How to Set Boundaries for Better Relationships”.  Very Well Health.  Access here

“Map it out: Setting boundaries for your well-being” (2023). Mayo Clinic Health.  Access here

Boundaries. Psychology Today.  Access here

Earnshaw, E. (2023). “6 Types Of Boundaries You Deserve To Have (And How To Maintain Them)”. Mind Body Green. Access here

 

 

 

 

 

A Counseling Approach to Alien Abduction Syndrome

Alien abduction stories have moved more into main stream acceptance since the 1950s.  No longer are many of these accounts swept under the rug as psychosis, or shared with bedtime stories of vampires or big foot sightings.  Instead, many professionals have come to some conclusion that these experiences may be real.  While there has been a shift in possible acceptance of these accounts due to more credible witnesses, discovery of possible inhabitable earth like planets, as well as official military releases and congressional investigations, there still exists plenty of mental health professionals who would deem the encounters as naturally explainable or misconstrued.

Alien Abduction Syndrome exhibits common traits in individuals who report it

I think we need to have a possible open mind but until empirical data emerges, these stories and accounts are hard to prove as gospel proof of an event.  Modern psychology, tends to drift away from un-explained phenomenon and seeks to find the rational explanations.  In this blog, we will with an open mind look at Alien Abduction Syndrome, its manifestations, psychological and rational explanations, as well as possible counter arguments that show these events as plausible.  We will also look most importantly look at the traumatic effects these events have on individuals as well as how to help them through it.

Please also review AIHCP’s many counseling based certifications for behavioral health care professionals.  Please click here.

Reality or Psychosis?

When unexplained events occur, many times psychosis, repressed memories, past trauma, cognitive distortions, or natural explanations can explain the incident.  However, many scientists as well as counselors understand that not everything in reality must be confined to the empirical code.  With this creates a sharp divide between academic professionals who adhere to strict empiricism in practice or for those who feel the world is larger than observation via the senses.

Those who adhere to strict empiricism will rule out all stories of experiences of alien abduction, as well as demonic possession, while others may have an open mind to such experiences in human behavior.  Strict empiricists would include aliens and demons in the same chapter with bigfoot, vampires and various monsters, while counselors who hold strong to spiritual ideals, are open to other options when mental illness or natural explanations are eliminated as possible solutions.

When to comes to the demonic, testimonies, unnatural events yet to be explained, and third party testimony has led many to believe that not all cases are psychosis or mental illness.  The same has held true for accounts of UFO sightings and alien abductions with many events from credible sources.  These resources have shifted possible UFO existence into the mainstream and something modern psychology cannot prove but may not be so quick to dismiss always as a psychosis event.  I think while it is important to adhere to psychological standards, it is a very atheistic and proud view to dismiss everything as explainable to our current paradigm.  While bias can play a strong motivator in evaluating cases of wanting to believe a story, sometimes, a story or testimony goes well pass any diagnosis of psychosis.

Alien abduction or psychosis? Please also review AIHCP’s Behavioral Health Certifications

So I feel counselors need to be very cautious in dismissing a story told to them by a client without first showing a strong sensitivity to the trauma level of the person, as well as reviewing all naturally explainable ingredients of the story to see what fits and what does not fit from a psychological science based view.  Some metaphysical experiences, as well as UFO or abduction stories are indeed psychosis, or misinterpreted, or naturally explainable, but sometimes, we cannot sweep under the rug every disturbing story we hear as merely explainable.   So, there is a very mixed reaction to alien abduction within the scientific community and will continue to be so until empirical evidence can support a universal claim.  Until then, it is important to shift through the variety of possible explanations within the realm of science and psychology for any demonic or alien type encounter–and only after an exhaustive search and diagnosis is completed, to come to a conclusion that the person’s story is reliable or not–and if reliable, then the even scarier attempt to understand what happened and how to help the person with this trauma.

It is important to remember that whether something occurred or did not occur, the trauma that manifested is real.

Psychological Explanations for Alien Abduction/UFO Sightings or Demonic Attack

Whether you believe in aliens or demons or UFO sightings from a spiritual belief or strong and reliable testimony, one must admit that not all alien or demonic occurrences are real.  Many people have mental trauma, psychosis, distorted memories, or misconstrued what they saw.  If every single sighting or metaphysical event was taken as truth, we would be doing our clients a disservice and playing into their own dangerous psychosis and not treating the malignant ailment causing these issues.  So it is important to investigate the more probable causes of these manifestations but to review these in such a way as to be sensitive and not demeaning to the client expressing trauma and fear in the account of the story itself.

Cognitive perceptions and beliefs can distort reality in how one experiences an event or recalls and remembers the actual event itself.  Memories themselves of the initial event can also be effected due to secondary events since the event, as well as possible recalling during hypnosis.  During intense emotion, the recalled event sometimes can be different than the initial event or how it was initially experienced.  Those who also experience PTSD can also exhibit flashbacks, vivid dreams, or dissociation from reality.  It is no secret that many who report abduction also have a case history of childhood trauma and other events in their life.

What are some psychological explanations for alien abduction?

Psychodynamic theories postulate that events or memories can stem from unconscious psychological projections due to universal human ideas regarding cultural fears and anxieties that manifest in these encounters. Karl Jung theorized that UFO sightings were a cultural manifestation of archetypal symbols that reside in humanity’s collective consciousness.  In addition, during times of historical uncertainty, fear, anxiety and war, many of these symbols manifest in a person’s life.  In addition, many of the feelings of fear, helplessness, and anxiety are closely related to repressed trauma.  Trauma can resurface after digesting various stories about other events, as UFOs, and resurface in dreams, sleep paralysis, and other manifestations.  According to Freud, many terrible events in life are repressed from the conscious mind that later resurface in this way through symbols of demons, monsters or aliens.

For the sane mind, many times, objects or events are simply misinterpreted due to lack of clear sight, weather conditions, or disorientation.  Many things in reality turn out to be merely a shadow, or object in the room, or if in the sky, merely an object that is unidentified but completely explainable.  Instead, due to media perceptions, bias, spiritual beliefs, the mind looks to fill in the gap of the story. Anomalous perception as a concept illustrates how the brain seeks to find answers and fill in gaps when the complete sensory picture evades it.

There are also numerous pathological issues that need to be addressed when someone recalls a story of alien abduction.  First, is the experience delusional due to mental psychosis or Schizophrenia?  Is the person on medication that causes psychosis?   Are the hallucinations due to drugs, or mental pathology?  Did the person exhibit sleep paralysis which is a dreamlike state where the person becomes conscious and unable to move but feels in the process traumatized, terrified and helpless?   Many of these hallucinations or perceptions can be tied to media, imagination, as well as research on a topic.

Hence without dismissing immediately and upsetting a client, a thorough case history of the person is needed, as well as a diagnosis that eliminates cognitive distortions, psychodynamic manifestations, trauma, pathological issues, drugs and sociocultural influences that may reflect in these encounters.

The Alien Abduction Syndrome Story

The alien abduction story has similarities.  This can both account to a universal disorder, that finds itself retold by study of previous accounts, or a general human psychodynamic response in the modern cultural world, but it can also account for a general theme shared by different unassociated people.  So, while the account may be consistent with other stories, one cannot assume it is a valid encounter merely based on common themes.  Within this traumatic recalling of an event or perceived event, the individual displays these common traits of the encounter.

There are numerous common threads that are universally found in alien abduction stories. Please also review AIHCP’s Behavioral Health Certifications

In these events, the first aspect relates to the capture event.  Whether in bed, or on the road, taken, or beamed, the capture event illustrates how the alien entity was able to capture the person.  Following this step, includes the second aspect of experimentation and examining which can purely medical, or even sexual in nature.  Following the experimentation, the third part of the account relates to some type of communication, followed fourth by a tour of the vessel,   The fifth element is the universal experience of loss of time.  Following the sixth part of return, most experience a seventh theophany event of some type of emotional or philosophical or metaphysical change or outlook on life.  Some may experience a high or love, while others may be filled with a complete dread.  Finally, the eighth phase includes the aftermath where the person attempts to understand the experience.

Within this account, what can we conclude?

For many, this may very well be explained by science or psychology from cognitive distortions, psychodynamic explanations, cultural biased views, unresolved trauma, drugs or some type of mental pathology.

For others,  some studies have equally shown individuals of sane mind recounting these events and sharing a common narrative.  Some of these stories come from reputable sources as well.  The same can stem from stories of exorcism where individuals all account the same phenomenon or relate events that defy logic or scientific explanation.

Some from Christian perspectives hold that alien encounters are demonic manifestations.

Others from New Age perspectives share stories of collective alien alliances and different species of aliens with different intentions.  Others claim to communicate with these entities.

With such a mixed results and theories based in bias, belief, and no true empirical universal proof, it can be very difficult to sift through what is really happening but one thing that can be agreed on is that the experience creates trauma and dread for many.  Some may walk away with curiosity or hope, while others walk away with extreme dread.  If a person illustrates no pathological or rational explanations, it is best to help the person face that trauma and not so much try to prove or disprove the event.

Counseling AAS

Whether real or imaginary, there are real traumas associated with Alien Abduction Syndrome

So from what we have concluded,  whether someone enters a counseling sessions, speaking of seeing a demon, bigfoot or an alien, the counselor must approach the story carefully as not to prove or disprove and challenge the person at first.  This can cause more trauma, especially for a person already suffering from psychosis, much less anger an individual who may have no mental issues but also strong spiritual beliefs.  The purpose of the counseling is to help the person discover on their own if what they have experienced is real or not and how to heal from that trauma.  If indeed, case study and psycho therapy or natural explanations emerge that present evidence of not a real event, the counselor as part of the healing process should help the person come to grips with that it was not real, but if such evidence is not presented, then the role of the counselor is to help the person heal from the trauma and in a healthy way come to some type of conclusion of what occurred, as unexplainable but plausible.  The client should not be labeled as crazy or insane, but instead aided in reconciling the disturbing and unexplained event, as something that may have occurred, or yet to be determined.  An individual who suffers from no true pathology,  should not be made to feel superstitious or insane if a counselor has a different view on a unexplained religious experience or alien encounter.  The goal again of the counselor is to help the client come to grips with the experience and to move forward from it.

In many of these cases,  the experience itself can cause trauma, fear, dread and anxiety.  One can develop insomnia and other sleep disturbances.  Others may become hyper vigilant and become extra cautious of their surroundings or when they go certain places.  Many exhibit what victims express during rape or assault and will share the same reactions.  Some may experience intrusive thoughts, or due to PTSD of the event manifest flashbacks, nightmares, or even dissociate.  Some may fall into depression, or social withdraw.  The fears and also frustrations of not being believed, or considered crazy can have multiple emotional reactions with the person.

Counselors can help individuals through the trauma and fear tied to these events and better understand themselves in relationship to it.

Helping individuals with PTSD usually involves grounding, EMDR, hypnosis, and meditation and breathing techniques.  For many, cognitive behavioral therapy can help individuals understand why something like this happened to them and how to learn to cope through the loss and pain associated with it.  Other emotional based Rogerian therapies may help the person express the pain and emotion of the event and the post ridicule and shame following the event.  Others may find coping with support peer groups who share similar stories, or others my reinterpret the event as something tied to their role and spirituality with God.  Those who experience demonic attack, or abductions, or even near death experiences, usually are able to tie to a deeper spiritual message that translates to a closer union with God and understanding of life.  Whether traumatic or good experience, whether real or imaginary, it is important for the counselor to help the person come to grips what was experienced and to heal and grow from the trauma of the event.

Conclusion

While alien abduction, near death experience, or demonic attack has many explanations within psychology, not all cases fit the subjective credentials of someone being cognitively distorted, pathological or experiencing past trauma, but instead present real issues to the objective nature of the event.  Many credible accounts in these experiences as well as recent investigations by the congressional house into UFO sightings have raised the bar to go beyond merely dismissing all accounts.  While the status of these accounts are separating from folklore and myth, counselors need to discern that their client is not subjectively compromised to delusion, but after such investigation is thoroughly dismissed in an individual case, the counselor needs to help the client come to grips with the event and trauma.  The trauma not the event should be the main concern in these cases for the counselor and the primary purpose to heal the client despite the counselor’s personal beliefs about it.  The client needs to be freed from dangerous labels.  In treating trauma, the counselor will need to address the issue from multiple therapies and ways to help the person again find resolution with the experience as to move forward in life.

Please also review AIHCP’s numerous behavioral health certifications

Please also review AIHCP’s Behavioral Health Certifications and see if they meet one’s professional and academic needs.  The programs are online and independent study and open to qualified professionals working within the scope of their non-clinical or clinical practice.  Obviously treatment of alien abduction and the therapies fall under a clinical scope beyond the basic disucussion.

Additional Blogs

Christian Counseling: Aliens and Christian Theology. Click here

Additional Resources

Transpersonal Psychology.  Access here

“The American UFO Encounter: Therapy and Coping Strategies for Post-Event Resilience”. Vetted.  Access here

Lehmiller, J. (2023). “Why Some People Believe They’ve Been Abducted by Aliens”. Psychology Today.  Access here

Alien Abduction. Wikipedia.  Access here

Davey, G. (2012). “Five Traits That Could Get You “Abducted by Aliens”. Psychology Today.  Access here