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As humans, we tend to like answers a lot more than we like questions. When we believe we have found answers, re-examining what we think of as truth is inherently destabilizing.
In a relatively young field like neuroscience, paradigm shifts, misconceptions, corrections, retractions, and foundational remodels are inevitable. We already have more questions than answers, and each answer spawns a thousand more questions.
That ever-unfolding feedback loop of curiosity, seeking, and finding is beautiful. However, it also causes problems when the paradigms we’ve adopted as true turn out to be mistaken.
Do we throw out therapeutic interventions that work because the neuroscientific explanation becomes irrelevant or outdated? Or do we twist the evidence to make it fit to keep using these interventions? The former seems wasteful, the latter disingenuous.
So what do we do?
It's a daunting task, but acknowledging the vastness of what we don’t know or understand with certainty is a crucial step. This honesty and humility might just be the key to becoming better therapists.
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If you’re a therapist in 2024, odds are you have given a client a neuroscientific explanation for a symptom they’re experiencing or an intervention you’re using. You’ve probably done it sometime in the last week. So have I. Neuroscience-based language is the lingua franca of our field nowadays.
As a field, we have largely abandoned the languages of behaviorism or psychoanalysis, though there are still therapists who use those frameworks. But if you asked most therapists right now why they think what they do works, you would get an answer about the brain and nervous system.
This would be fine, except that at this moment, as our scientific knowledge rapidly grows, so do our claims about what that knowledge means, sometimes outpacing real understanding of the emerging research and its practical implications.
So when I encountered an article in The Washington Post titled “The Body Keeps the Score offers uncertain science in the name of self-help. It’s not alone” by writer and cultural critic Kristen Martin, I was intrigued by the way she shed light on some of the neuroscience that we increasingly use to justify what we do as therapists.
I invited Kristen to join me to unpack some of the all-too-common misrepresentations and over-interpretations and the wide-ranging implications for our field and the people we treat.
Kristen Martin is a writer and cultural critic. Her debut narrative nonfiction book, The Sun Won’t Come Out Tomorrow, will be published in winter 2025.
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How Emotions Are Made: The Secret Life of the Brain, Lisa Feldman Barrett
Since the last episode’s conversation with hannah baer about the Jewishness of therapy, I’ve been thinking a lot about lineage.
When I first decided to do an episode on the topic, I was primarily motivated by wanting a deep sense of admiration for the Jewish pioneers of the field. Their contributions, which, like any minority group, tend to get erased as they are absorbed into the dominant culture, are invaluable and deserve explicit recognition.
But our conversation and hannah’s original article also helped me connect to something more than claiming therapy’s Jewish roots and contributions to global culture.
The American myth of being self-made or self-determined tends to alienate us from our lineages, but we are part of them whether we consciously engage with them or not. The history and context of our field matter, even when those histories are messy, ugly, and problematic. Contending with therapy’s history opens a dialogue between ourselves and our forebears in ways that move the profession forward and bring us together in solidarity and kinship. And that is a project worth taking on.
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Raise your hand if this sounds familiar: In a group of leftie social justice therapists, someone says that therapy is a profession founded by white men. Everyone else in the room nods along and acknowledges the white male hegemonic roots of the profession, then moves on to discuss other things.
The problem with saying that white men founded therapy and is part of a white hegemonic legacy is that it just isn’t true.
If you go down a list of the founders and early theorists of therapy as theory, discipline, and practice, you’ll find that many of them were Jews. Even now, many of our theory heroes and celebrity therapists are Jewish.
And that’s not incidental or coincidental; it is consequential. Therapy is foundationally and elementally Jewish.
To dig into therapy’s Jewish roots, I invited writer and therapist hannah baer to join me. We also talk about therapy’s relationship to Jewish mysticism and esotericism and delve into the ways in which therapy follows the Jewish tradition of marking and understanding the past.
hannah baer is a writer and therapist based in New York. She is the author of the memoir trans girl suicide museum.
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Co-conspirator and friend of the podcast, Dr. K Hixson, returns to share some exciting news about a true labor of love.
We’ve joined up to create The Kiln, a comprehensive supervision and training program for pre-licensed therapists in Oregon. The Kiln will also offer continuing education to practicing clinicians.
This venture was born out of our mutual frustrations and concerns with the direction, trends, and tendencies in the current state of our field, and our deep dedication and commitment to our work.
Today, we’re going to get into why we are bringing an apprenticeship lens to postgraduate supervision, pushing back on current paradigms in trauma treatment, and how you can join our trainings or become part of our very first cohort.
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To wrap up season two of A Therapist Can’t Say That, I’m continuing my reflections on my ten years as a therapist.
I’ll be back in April with interviews on some juicy topics, but for now, here are lessons six through ten that I’ve learned over the last decade of doing this work.
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Every therapist remembers their first client.
Many look back and cringe at what a bad job they think they did. But for me, I look back and remember the magic I felt in the room with my very first client.
Which isn’t to say I’ve never done a bad job with clients. I have, just like we all have.
But after ten years of being a therapist, when the work I do has become part of the mundane fabric of my day, I still remember so clearly the magic of being so in it with my first client.
So today, I’m reflecting on ten years of being in this field.
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In the last episode with Dr. K Hixson, I said that our field is defined by the wish fulfillment fantasy of the parentified child. The parentified child wants nothing more than to get it right, manage the relationship, and have the parental figure be healed and available to you
If you are a therapist and you think that you were not, in some way, a parentified child, you’re probably wrong or in denial, or you’re one of the very, very few exceptions to this trend.
I stand by what I said that grown up, parentified children make up the bulk of this field, which means that knowing someone is a therapist means knowing something pretty significant about a dynamic that shaped them.
But when we name it, there can be a sense of residual shame that comes up.
Today, I’m digging into where that shame comes from, why so many parentified children end up in this field, and how the drives of the parentified child help and hinder us in this work.
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Immediacy may seem like a stale topic, but I truly believe that it has the capacity to be the primary tool of magic in the therapeutic relationship.
Immediacy is risky. Immediacy is counter-cultural. Immediacy is a disruption to our people-pleasing tendencies. Immediacy challenges us to stretch our tolerance for uncertainty. Immediacy is a key to unlocking difficult clients.
Immediacy invites us to do therapy by taking off the therapist mask and being seen. Immediacy is the mediator of therapeutic intimacy that can change lives.
It’s not trendy, influencers aren’t posting about it, but it is incredibly powerful and effective.
Today, my dear friend and colleague K Hixson returns for a conversation about immediacy and why we believe that it is such a potent tool.
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Inspired by my conversation in the last episode with Dr. Andrea Celenza, today I want to talk about tolerating paradoxes and about love in the context of therapy.
In our conversation and in her book, Sexual Boundary Violations, Dr. Celenza discusses the concept of the “multiple irreducible levels of reality in the therapeutic relationship.”
None of those multiple realities is more or less real than the others and it’s essential that we, as clinicians, maintain our awareness of them. Yes, it’s hard. These multiple realities evoke a whole range of relationships and power structures that often contradict each other. Of course it’s hard.
But when we try to collapse these realities, that’s where we get into trouble. I want to unpack what that means for us in our therapist-client relationships, and how it requires us to hold and tolerate those multiple realities.
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