Page 161 - EMCAPP-Journal No. 3

Comment

to “Symbols in restoring moral
self-awareness in trauma

psychotherapy“

Phil Monroe

With the use of fairy-tales, Tatiana Grigorieva, Yulia So-
lomonik, and Maria Joubert put forth an intriguing tech-
nique for the treatment of dissociation resulting from
psychological trauma. The authors argue that, “dissoci-
ation destroys symbolic thinking as a special, creative
interpretation of reality…” In order to return victims of
trauma to healthy self and spiritual awareness, the au- Philip G. Monroe, PsyD is Professor of
thors describe a group intervention method whereby Counseling & Psychology at Biblical
participants engage in discussions of their own common Seminary, Hatfield, PA, USA. He di-
“skins” (defense mechanisms or habitual survival reac- rects the MA in Counseling program
tions) and desired “shifts”—coverings (healthy, virtuous as well as the Global Trauma Recove-
survival mechanisms). Rather than leave the intervention ry Institute. He maintains a part-time
just in the realm of thinking about change, participants private practice with Diane Langberg
are invited to create symbols of skins and shifts using art & Associates.
materials.
I am delighted to see such tangible forms of intervention
as described in this article. Far too often we treat counse-
ling as only talk therapy. The act of creating symbolic re-
presentations of skins and shifts provide trauma victims
with visual and tactile reminders of their recovery pro- would seem to me that before such a fairy-tale could be
cess. Some of the latest neuroscientific research suggests used, the participants would need to have a more neutral
that trauma causes overactivity in the emotion centers of description of common trauma reactions that does not
the brain while decreasing activity in the left prefrontal encourage anxious/depressive self-evaluation. This point
cortex (an area used to engage in self-observation and to leads to my final question.
plan action steps). It may well be that this intervention At what point in the therapeutic process would a the-
encourages increased prefront cortex activity! rapist use this particular method? In the United States,
I do have three questions as I read this essay. None of there are two popular Christian books written to sexual
these questions negates the value of this intervention but abuse victims. One of these books does an excellent job
may help clarify how the authors would situate the tech- pointing out the common abuse reactions and the variety
nique in the larger treatment of trauma. of sins of self-protection. While accurate in description,
Do dissociating trauma victims always lose their capacity readers are left with the impression that their sin is the
to engage in symbolic thinking? It is true that dissociati- only thing that matters. Grief work and having patience
on disengages a person from their present reality, making with oneself is less emphasized (though not absent). The
them more prone to unthinking reactionary responses. second book spends very little time pointing out sin pat-
However, many of my trauma clients appear to be quite terns, choosing instead to focus on basic techniques to
capable of engaging the symbolic thinking—but of the ground oneself and connect to the comfort and protec-
self-negating kind. Might it be more accurate to say that tion of God. I would argue that early on in treatment, the
dissociating clients struggle to identify how their self im- second book provides a better treatment strategy. Most
pacts others? Many exhibit inflexible symbolic thinking treatments of trauma move through a three phase process
about their own self and their influence on others. (i.e., safety/stabilization, memory processing, and recon-
Do skins always express themselves in such an active or nection to the world). I would think the skin/shift inter-
aggressive manner? While I would agree that fallen hu- vention fits best in the later portion of phase two. It might
man beings are prone to acting in self-serving and sinful be helpful for the authors to articulate how, when, and
ways, I do not think all dissociation leads to the kinds where this intervention would be used and to identify in
of outwardly aggressive responses depicted in the actions what situations it would be contraindicated.
of Prince Lindworm. I could well imagine many trauma Kudos to the authors for giving this creative and spiritu-
victims either (a) struggling to accept and connect to ally engaged intervention. I look forward to reading more
such evil representation, or (b) becoming discouraged of their ideas in the future as they advance the practice of
due to overidentification with the grotesque character. It our field of Christian Psychology.

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