By Judy Harrow
Counseling is the process of helping a person who has come to you with a problem
to sort out what's happening and how they feel about it, to look at their options,
to choose a course of action that fits their values, resources and lifestyles (not
yours), to implement their decisions, and to evaluate the practical and emotional
results. Counseling is not about mental illness, except rare cases of emergency "first
aid" and referral. It is about helping normal, functional people handle the
usual problems, opportunities and choices that come up in any life. We do this primarily
by providing them with a safe time and place in which to figure out their own situation,
and secondarily by sharing our specialized knowledge and resources with them when
asked.
There are several "critical dimensions" of counseling, developed
by researchers in the field, and also described in other words by workshop members.
They may be mapped as the points of the Counselor's Pentacle. Here are some short
definitions of the critical dimensions:
Empathy is our ability to perceive
the client's feelings, and to demonstrate accurate perception to the client. When
the client feels understood, a sense of trust ("rapport") and safety develop.
As rapport develops, we may begin to perceive feelings of which the client is not
yet conscious. By cautiously and tentatively communicating that perception, we may
enable the client to understand and accept ("to own") more of his or her
complexity of feelings ("additive empathy"). Additive empathy is not adding
feelings the counselor might feel; it is adding conscious understanding of feelings
the client is already feeling. The counselor's open acceptance of all feelings permits
the client to own feelings that are not conventionally respectable. Knowing how one
feels as fully as possible is essential for making proper decisions. (note: feelings
here means emotional states, not opinions, judgements or physical sensations, although
the word is commonly used to mean all of
these.)
Warmth is also called
"unconditional positive regard." It involves accepting and caring about
the client as a person, regardless any evaluation of his behaviors or thoughts. It
is most often communicated through our non-verbal behavior.
Respect is our
belief in the client's ability to make appropriate decisions and deal appropriately
with his or her life situation, when given a safe and supportive environment in which
to do so. Often, we show respect best by what we do not do, as when we avoid facile
advice giving or cheap comfort. Our ability to sit in silence during a session while
the client works out a solution is a manifestation of respect, and so is our willingness
to provide information and resources for which the client has asked. A more familiar
term might be "empowerment." By respectful behavior, the counselor demonstrates
that s/he values the integrity of the client.
Congruence (or genuineness)
is being honest and authentic in our dealings with our clients. The minimum it requires
is that we only work with clients for whom we can have real empathy, warmth and respect,
rather than role-playing or "techniquing" those qualities. It also involves
know our limits in terms of skills, time and energy and not committing ourselves
beyond those limits. Another important component of genuineness is to be aware of
how engaging in counseling (or coven leadership) fills our own old and unmet needs
and how our own emotional agendas from other times and places can color our reactions
to our present relationships with clients and coven members.
Confidentiality
normally means that anything discussed during a counseling session is held as absolutely
private and not discussed elsewhere. This is essential to the client feeling safe
in speaking about intimate and painful matters. Secular counselors have a legal duty
to break confidentiality when there is danger that the client will harm self or others.
Legally, religious counselors may be exempt from this requirement, especially in
those states which have major Catholic political power. Our religious tradition forbids
revealing that anyone else is a Pagan or Witch, and normally requires that whatever
happens within a cast Circle is not discussed with those who were not there. So,
we
would have a thealogical basis for invoking the absolute protection of religious
confidentiality, but may not have the resources for the major test case that might
follow. Beyond that, we may not morally want to stand back and allow harm to be done.
Perhaps the Wiccan Rede mandates limited whistleblowing? Although the basic question
must remain with the individual priest/ess counselor's conscience, the counseling
dimension of genuineness requires an open discussion with the client, before receiving
their confidences, of the counselor's position regarding confidentiality.
Copyright © 1996 by Judith Harrow.
Last updated June 26, 1998