Tag: protective patterns

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Existential Moment series

The Existential Moment: An E-H Understanding of Relational Distress and Healing

Last month’s Existential Moment suggested that Existential-Humanistic (E-H) therapy, though not a formal couple’s model, naturally extends into relational work. This month begins to give fuller shape to that frame. Watch this brief scene from The Break-Up. Notice how an argument about dishes quickly becomes a disconnected, polarized argument about feeling unseen and unsupported, criticized and unappreciated.

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Existential Moment series

The Existential Moment: Toward an E-H Informed Couples Therapy

Unlike many contemporary approaches to couples therapy (e.g., Gottman), existential-humanistic work does not offer a defined, manualized model with specific techniques or stages for working with couples. Instead, it provides a way of understanding and engaging human experience that naturally extends into the relational space. This piece aims to make explicit what is often implicit in existential-humanistic practice as applied to couples, offering a brief, high-level framework that will be explored in greater depth in future Existential Moments.

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Existential Moment series

The Existential Moment: Resistance and Self-World Constructs

To understand resistance in therapy, we must look beneath activity to the deep personal belief systems that the behavior expresses. These largely unconscious meanings about self, others, and world, which the Existential-Humanistic Institute (EHI) calls self-world constructs, influence our experience, understanding, and behavior, how we feel, think, and act. Protective activity expresses those meanings. 

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Existential Moment series

The Existential Moment: New Year’s Resolutions

“Ring out, wild bells, to the wild sky…” Tennyson’s words from In Memoriam call us to a reckoning with the old year and the birth of the new. His poem pulses with the longing to discard what weighs us down personally and socially—detachment, pride, regret, etc. — and to embrace a brighter beginning. But the transformation he invokes is not simply a celebration; it is a call to action, a challenge to confront ourselves honestly toward living differently.

What do we leave behind as the bells ring out, and what new commitments do we make as they ring in? 

This moment of transition mirrors a deeper, ongoing question central to Existential-Humanistic therapy: “How am I presently living?” and “How am I willing to live?” These questions, like Tennyson’s appeal, invite us to envision change and engage with it courageously.

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