Thirteen adults in long-term individual psychotherapy were interviewed regarding their internal representations (denned as bringing to awareness the internalized "image") of thentherapists. Results indicated that in the context of a good therapeutic relationship, clients' internal representations combined auditory, visual, and kinesthetic (i.e., felt presence) modalities; were triggered when clients thought about past or future sessions, or when distressed; occurred in diverse locations; and varied in frequency, duration, and intensity. Clients felt positively about their representations and used them to introspect or influence therapy within sessions, beyond sessions, or both. The frequency of, comfort with, and use of clients' internal representations increased over the course of therapy, and the representations benefited the therapy and therapeutic relationship. Therapists tended not to take a deliberate role in creating clients' internal representations, and few clients discussed their internal representations with their therapists.Clients' internal representations of their therapists can be defined as clients bringing to awareness the internalized "image" (occurring in visual, auditory, felt presence, or combined forms) of their therapists when not actually with them in session. In these internal representations, clients have an image of the living presence of their therapist as a person. Despite its apparent significance, the phenomenon of clients' internal representations of their therapists has not received a great deal of attention in the literature.
The authors tested whether a focus on dreams added something specific to the therapy process beyond the structure of a 3-stage approach. Fourteen distressed clients with troubling dreams and recent loss of a loved one participated in brief structured therapy focused on dreams or loss. After therapy, clients in both conditions reported being satisfied with therapy, having lowered impact of the loss, gaining new insights about themselves, and having made changes. In addition, clients in the dream condition rated the process of therapy higher, became involved in the therapeutic process more quickly, gained more understanding of their dreams, liked the structure of therapy more, and kept fewer secrets from their therapists than clients in the loss condition. In contrast, clients in the loss condition gained more insight about the effects of the past and their loss and liked therapist guidance more than clients in the dream condition.Although dream interpretation has been practiced widely in psychoanalytic and humanistic therapies, only recently have researchers begun investigating it empirically. Most of the research on dream interpretation has investigated Hill's (1996) cognitive-experiential model. In several studies of single sessions, working with dreams using the Hill model of dream interpretation led to high levels of insight and depth (perceived quality), typically more than a standard deviation higher than those found for regular therapy (Heaton, Hill,
The purpose of this study was to examine the contributions of attachment, separation, and Jewish identity to psychological well‐being in a sample of 115 late adolescent Jewish women. Results from multiple regression analyses demonstrated that attachment to parents, separation from parents, and Jewish identity collectively accounted for variance in psychological distress, as measured by anxiety, depression, self‐esteem problems, and interpersonal problems. Thus, late adolescent Jewish women's psychological functioning may be fostered by therapeutic interventions addressing their relationships with parents and Jewish identity.
Although in recent years there have been efforts to include diversity in the psychology curriculum, taking into account factors such as gender, race, sexual identity, socioeconomic status, age, and physical (dis)ability, Jewish identity as a marker of difference has continued to be ignored or made invisible altogether-a fact that is particularly striking given the large number of Jews working in the field (Beck, 1991a; Siege1 & Cole, 1991). This omission is a reflection of a pervasive attitude within the larger society, that Jewish identity and anti-Jewish oppression are nonissues in the world today.Jews represent only one third of 1% of the world's population and less than 3% within the United States (American Jewish Committee, 2000).Ashkenazi Jews (Jews of European descent), who comprise the great majority within the United States, have been so identified with the White Christian majority that U.S. society as a whole has tended to trivialize and dismiss as insignificant the effects of centuries of historical and current anti-Semitism on Jews today and to ignore the importance of Jewish identity as a foundation for Jews' psychological well-being. Such issues are even more pronounced for Sephardic Jews, whose ancestors lived in Spain or Portugal 237
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