Existential Analysis 29.

2: July 2018

Bugental And The Art Of Being

Ashley L. Whitaker

Abstract
This paper analyses Jim Bugental’s scholar-practitioner work as means
of guiding clients to reinvigorate their existential identities. It explores
literature spanning Bugental’s career, arguing that existential-humanistic
psychotherapy, a term he coined, is a powerful means to aid clients in
manoeuvring the course of their lives because of its focus on universal
existential concerns.
Key Words
Bugental, existential-humanistic psychotherapy, being

Introduction
Existentially-based psychotherapies assume that all human beings are
fluid, meaning-making creatures. Dias (2010: p 15) defined existential
therapy as, ‘The application of principles in existentialism psychology
in a therapeutic context to problems of living’. Existential-humanistic
psychotherapy considers problems of living – existential concerns –as
seen through a humanistic lens.
Early psychiatrists practicing the existential framework predominantly
doubted how traditional psychoanalytic techniques could substantively
ameliorate their patients’ concerns based on what May (1958: p 5) called
the Freudian ‘measuring stick’; more valuable was the patient’s self-reported
lived experience. Case studies by Bugental (1976) and Schneider and May
(1995), for example, suggest that those who seek existential-based psychotherapy
desire, on some level, to become conscious of the hidden forces guiding
their lives. Bugental’s poignant collection of case studies in The Search
for Existential Identity, particularly, exhibited that the possible struggles
with existential angst which clients often experience could be understood
and resolved using an existential approach rather than from a psychoanalytic
approach. His transparent tenor as a practicing clinician and fluidity in
writing emulated the core of existential-humanistic thought and the universal
struggle of humans to understand their natural condition.
The existential-humanistic approach to psychotherapy is foremost
philosophical; more precisely, it is existential. Colman (2015: p 264)
defined existentialism as ‘A philosophical movement inspired by
phenomenology… It stresses the existence of the individual person as a
free agent who is burdened with personal responsibility and whose existence

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 Bugental And The Art Of Being

cannot be investigated objectively’. Bugental’s simultaneously existential

and humanistic application of psychotherapy fundamentally concerned
itself with understanding the client’s position in the world and working
with him or her to clarify what it means to exist. The clinician commits
wholeheartedly to engaging the client in an exploration of existential
questions such as what it means to exist with receptivity and presence,
rather than with an attitude of dogmatism.
Two Strangers Meet
Practicing unwavering emphasis on the psychotherapeutic presence and
relationship, Bugental pre-dated contemporary interest in mindfulness
and relational approaches to psychotherapy. I explore how Bugental’s
catalogue of work sheds light that allows insight into the psychotherapeutic
encounter between client and psychotherapist, and may be viewed as a
metaphorical self-training manual on how to wrestle with existential
concerns in the client’s life. Presence, for the therapist in this relationship,
means being with, and participating with, the client in as deep a level as
possible. It requires a deep listening to one’s subjective process, as well
as simultaneously listening to the client’s subjective world and to the
intersubjective field between them. Bugental (1978: p 27) claimed this
presence initiates during the first encounter. He stated, ‘And so the two
strangers meet. They look at each other, listen to each other, sniff the air
between them. Their invisible antennae gently stretch out, tentatively
probing and gingerly assessing’.
Two strangers, ambivalent about reaching out to the other, enter an
intimate relationship unlike any other. The psychotherapist initiates an
alchemically contained protocol codified by decades of tacit knowledge,
derived partially out of previous client personal accounts in the form of
clinical case studies. Informed theoretical insight attained through many
scores of experience – Bugental a notable example – unveils the fragility
of the human condition and the sometimes profound unease in encountering
another for the first time. Sharing one’s pageantry of autobiographical
events, including fears, hopes and desires percolating outward in spite of
the inherent absurdity of life to which Camus (1942, 1955) aptly spoke.
Metaphorical sniffing, gauging authenticity, reliability and competency
occur on both ends of the couch. Clients want to know whether their well-
being and navigation through life’s proverbially torrid water deserves trust
in the therapist’s clinical training and experience, as well as the unconditional
positive regard expected to extend towards the client.
Exploring Subjectivity
In his writings on subjectivity in therapy, Bugental (1987: p 145) reflected
on many misdirected therapies: ‘Once again we have mistaken the pointing

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Ashley L. Whitaker

finger for the moon. The products of subjectivity are not the subjectivity’.
He then asked, ‘What then is our subjectivity? Here we can speculate,
propound dogma, wax poetic or philosophic, but we cannot specify …
To specify is to objectify; to objectify subjectivity is to destroy its very
nature’. Humans do not derive meaning from what they do, what they
achieve, what titles they hold or what others think about them. They only
become alive in the inner awareness that is grounded in subjectivity
(Bugental, 1976).
Existential Identity
Bugental repeatedly underlined the subjective experience of the client in
the present moment, inviting him or her to utilize introspection and somatic
awareness to amplify the existential encounter; this is the first step of
what Bugental (1999) referenced as the art of searching or a search process
that all clients eventually undergo if grappling with existential themes in
psychotherapy. Dow (2009) noted that searching involves deliberate
calling forth of one’s awareness of what is alive inside of us at any given
moment. He reinforced that by focusing on potentially unsettling existential
themes including death, self and isolation can drive one away from his
or her comprehension of reality:
The self ’s vitality is hampered by suppressing awareness of death
and associated existential angst, but the very notion of self, and
especially the centrality of that notion to our awareness, is itself
seen as symptomatic of a reflexive contraction away from reality.
(p 234)
If one takes adequate measures of the radii that extend non-stop outward
from themselves into his or her external world, the psychic suppression
discussed by Dow become clearer. Like the spider whose filaments construct
a web-world, so are human beings enmeshed in a world within and beyond
themselves, including emotions like love, hate, desire, dependence, nurturance
or even curiosity. In today’s globally connected, digital culture, the extent
of humanity’s connectedness can feel outright dizzying while simultaneously
be taken for granted. Humans, by welcoming themselves into and being
embraced by a host culture, open up floodgates that metaphorically drown
out the self at its most naked state. Bugental iterated how external influences
can propel one towards self-objectification and attribution of his or her
identity on all that is interpersonal and beyond the intrapsychic; the outcome
can result in existential anxiety in some form:
If I allow my identity to become bound up with objective thing-
ness, then I am exceedingly vulnerable to external circumstances
and contingencies. Identity based on what I have done, how I

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 Bugental And The Art Of Being

have been seen, what others think of me, is past-bound identity.

(1976: p 54)
Dwelling on one’s past is a recurring theme that once again arises in
Bugental’s work. If one fixates on past-bound events and affiliations, the
opportunity to nurture his or her identity in the now, in the present moment,
is lost. Furthermore, if one grows attached to external forces or outwards
signs of existing, a character is created as a fabrication.
Unconsciously, humans may well know when they are subliminally
degraded based on external contingencies as Bugental (ibid) referred to
them. However, in the absence of the stability of self that binds one’s core
in an aurora of objective thing-ness, her or his feeling of ambiguity can
flare up into existential angst as there is no deliberation regarding identity.
Bugental’s analogy of identity and objectivity indicate that guilt could
come out of discovering that, for many years or even decades of life, one’s
exposure to and influence by external events dramatically influenced the
experience one has of him or herself with consequences based on those
external contingencies. Eventually, one can report a neurotic experience
of not knowing who she or he is if the outside world is allowed to do the
defining instead of the individual. Neuroses, in this context, are neither
irrational nor psychotic but reflect one’s feelings of obsessiveness over
awareness of ambiguity associated with her or his identity. One’s psychological
troubles are primarily traceable to one overarching problem – the human
suspension of participating in the choice regarding immersing oneself in
the fundamental mystery of existence. People are anxious because there
are no means to absolve this groundlessness; that is, people are intrinsically
groundless. Therefore, it behooves humans to simmer with this realization
and allow it to percolate inside their core. In other words, groundlessness
lays the metaphorical foundation for choice. The inevitability of having
to choose one’s sense of self can initiate existential angst. However, only
with choice are social constructs and docile fictions of oneself seen as
they are and, potentially, able to be dissolved. Dissolution of social constructs
is a choice; therefore, choice need not lead necessarily to existential angst;
neither does realization of one’s groundlessness need to lead there. Many,
if not most human joys, breakthroughs and liberations trace to this very
same condition. Whether one experiences a breakthrough depends on if
existential angst is experienced authentically, to the point that that angst
becomes a metaphorical mirror to a deeper understanding of him or herself
impenetrable by external forces such as social constructs or fleeting events.
Music Between the Notes
Simplifying how one examines life is almost always infinitely complicated.
Accessing enough data to make a decision at a given moment is impossible,

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Ashley L. Whitaker

as the number of variables one might consider could be endless. One can
never know all the details of his or her lived experience; they are immeasurable
and the process to access it all, in the face of the infinite nature of the
self in the experience is impossible. One can, however, know the simple
big picture of life, particularly his or her life. Bugental attempted to
accomplish simplicity with clients, iterating the interludes of phenomenological
encounter:
We are flames, not buildings – nor are we pigeons, rats or
monkeys. We are changing, not constant. We are not marble
statues but alive beings growing – it is to be hoped –toward
maturity. We are the despair of those who want sure predictions.
We are music that must be played in its own pattern.
(1999: p 61)
Musical notes act alone, not aiming for a final point at the end of a
song. Interludes cascade in unbroken silence, bringing depth to each
note. Conjoined by these interludes, notes in union produce melody and
resonance for the listener. Bugental stressed in the above quotation that
real therapeutic breakthrough occurs by attentiveness to the interludes, or
words unspoken. In other words, what the client states is not necessary;
how he or she says words and when are crucial. Marble statues cannot
grow, only decay. Human perception in its ever-changing form increases
if presented in the context of fertile soil for the organic sprouting of previously
unconsidered projections of one’s self and the world to emerge. The
existential-humanistic trained psychotherapist understands how malleable,
unique and existentially unfinished is each client. All clients are ontological
works in progress never fully realized. As a fellow traveler and
zealous advocate for the client’s livelihood and existential sustenance, the
psychotherapist closely monitors the ever-changing self that is presented
in the therapy room.

Existential Psychotherapies and Our Homeland

The existential-humanistic therapist constantly checks for patterns of
resistance preventing clients from participating in full, authentic immersion
in life and interactions with others. According to Bugental:
The amazing fact is that our homeland is that same mysterious
world of something more [subjectivity]. Ultimately, we take what
happens in the outer world back to the caves of our innerness –
there to taste it, chew on it, reject some parts, digest others, and
try to make it all fit together.
(1992: p 19)

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 Bugental And The Art Of Being

Stewing with lived experience implies that memories determine who

and what one is. Bugental disagreed, recalling how vividly clients re-
encountered experiences as if these experiences lived embedded underneath
their skin as part of the body. Subjectivity links the inner and outer worlds
together, providing an opportunity to dispose of collected fragments of
one’s past. The distinction of subjective or objective does not exist.
Interpretation allows the world of mystery that Bugental referenced to
merge with the world of sensory empirical experience. Observation is not
devoid of evoked psychological response. One’s inner home lies at the
intersection of the encountered and encountering of events, making
the narrative explanation of life a matter an utmost existential
imperative, noted Seachris (2010: p 65), adding, ‘The request for a narrative
that narrates across those elements and accompanying questions of life
[are] of greatest existential import to human beings’. Existentialism is
heavily ingrained in narrative theory, all too apparently whenever one
questions his or her actions in life or feels repulsed by a non-reflective
self-narrative.
The human propensity to search for an explanation, context and narrative
was all too apparent in Bugental’s therapy room. Schneider’s (2004) work
would have found snug placement in this subsection. So would McAdams,
Josselson and Lieblich’s (2006) and Krippner, Bova, Grey and Kay’s (2007)
research on life narratives. Meaning comes from the mind’s ingenuity to
polarize events. The problem of life is not embedded in external circumstances
but in mind, to the chagrin of many non-existential-humanistic psychotherapists,
but it was an idea Bugental firmly understood.
Life and Reality
Bugental (1964: p 274), as a psychotherapist and human, fervently cherished
sharing the art of living with his clients, as reflective of what he stated,
‘To the psychotherapist is offered the opportunity to participate with
unique immediacy in the business of life itself. In psychotherapeutic
practice, one deals daily with the life and death of human personality and
potential’. Life and death unveil as antipodal, interdependent processes.
Neither may occur in the absence of the other. That is, life necessitates
death and vice versa. Every fraction of a second in all forms of life entails
constant decay and renewal of bodily or microbic systems (depending on
primitiveness of life form) engendering existence to continue. Human
cells concurrently shed and generate at all times, requiring no conscious
effort on the part of the human. Watts (1989) iterated, in full Bugentalean
spirit, that humans primarily disassociate with unconscious workings in
the body, identifying instead with deliberate action equally intrinsic to
one’s entire lived experience. To use his metaphor, working one’s thyroid
gland is as much a part of human nature as a deliberate action. Reality

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Ashley L. Whitaker

incurs inner and outer action; to Bugental (1965), all life occurs in a
dichotomy of relationship. One is alone as well as connected to others:
What is reality? Reality, existentially, is being thrown into a
world we cannot comprehend with the task of creating ourselves
even as we discover ourselves and our world … Reality is
endlessly coming up against the walls of our aloneness.
(p 41)
Reality relies on the observed and observer; most critically, as Bugental
inferred, an observing must occur. Observing is static, not stagnant. One’s
phenomenological experience by default revises in each moment, initiating
an existential imperative to choose his or her present actions to the exclusion
of incalculable others. No personal narrative remains as is; exposure to
stimuli invariably influences one’s current self-schema. New therapy clients
seeking assistance by a mental health practitioner trained in the existential-
humanistic perspective, about which Bugental prolifically wrote and intensely
implemented, face a peculiar chagrin. Rarely do analytic approaches of
the cognitive-behavioural devote – indeed demand – strident fixated attention
to one’s central most core, her or his fabric of being-in-the-world as Heidegger
(1927/2008) accounted. Searching for the client’s lost existential identity
is not simplistic or easy, despite a therapist’s concerns targeted at fundamentals
of the human condition.
Central to existential-humanistic psychotherapy are the conceptualization
of, and clinical techniques for, dealing with client resistance. Clients are not
viewed as resistant to the therapy itself or the psychotherapist but quite
literally to sustaining full presence with themselves and their world. In
Psychotherapy Isn’t What You Think, Bugental (1999a) coined the
phrase self-and-world-construct to describe the pattern of resistances and
coping mechanisms humans use. His metaphor of a space suit depicts
this: an astronaut’s space suit is necessary for survival and, at the same time,
is limiting.
Authentic Endings
As a paragon of the art and expression of inner sensing and relational
candour, Bugental’s (2009) influence proves far-reaching in the field of
existential-humanistic psychology. Empowering clients to explore authentic
presence with their world and his intuitive understanding of the integral
element of interpersonal interaction in psychotherapy and their practice
of self-inquiry, he stressed the search for authenticity (Bugental, 1965).
The search for authenticity is one’s welcome clasp to the existential
provocation to fully accepting oneself as is, beyond pretences, defences
or self-limitations.

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 Bugental And The Art Of Being

Elizabeth Bugental represented her husband’s heartfelt respecting for

authenticity as a cherished part of one’s humanity, which is not teachable
but only discovered and expressed by each person who opens to it. Reflecting
on Bugental’s final days, she commented:
Most of the time he [seemed] content: daily living has settled into
simple needs with simple responses. ‘Here and Now’ is all there
is. The cliché settles into mundane reality. One might almost call
it existential living. No Sartrean drama, little Kierkegaardian
angst or Proustian ruminations. Heidegger and Marcel are mute.
Just us and the caregivers who come and go…
(2009: p 306)
During the 2015 Bugental Conference held at the California Institute of
Integral Studies, a pupil reminisced on a poignant moment of direct presence
examining Bugental front row amidst a clinical training seminar. Bugental
sporadically realized his fading memory succumbed to cognitive deterioration
exasperated and primarily encumbered by the onset of a stroke. Immediately
after that, he somberly reported, ‘I’ve always wanted to live in the now,
and now I get to.’ (L. Hoffman, November 14, 2015, personal communication).
Expressing instantaneous transparent vulnerability, he sobbed, emotionally
exposed before the entire cohort.
When one seems to be metaphorically not at home, as in a deep
slumber, vegetative state or experiencing dementia, an action is still there.
Unnoticeable and uninspiring any given action may be, to be means to act.
How little or significant the given action does not matter. Bugental’s ease
and intelligibility (conscious or not) of embracing every moment of life,
what his wife labelled mundane reality, was a testament to the human
spirit, a vouch for savoring the present, wholeheartedly. Simple needs, for
Bugental, received equal importance, as complex needs fulfilled a more
complex need to be aware in the now. For Bugental, the now was all that
existed; his ending involved cascading transience and deep presence in
spite of constant forgetfulness.
Termination and Transience
Transience indicates action and not just facts. Seasoned existentialists
may be inclined to explain to the uninitiated that any action is impossible.
Convincing the layperson of this truth is difficult, at best. One may not
always feel captain of her or his life’s trajectory, feeling pulled by the
sails of external forces beyond control. Indeed, this may be true in various
circumstances like taxation or the occasional bout of sickness. Opting
for inaction is not a viable recourse because non-action is not a law of
nature. If one has a pulse, one is acting.

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Ashley L. Whitaker

Clients need to recognize the aborting [ending] of the

[therapeutic] work as arbitrary and something they may want to
address. Similarly, clients may gain from the confrontation with
their finitude that this ending demonstrates and the way it
reflects the limit to life itself.
(Bugental, 2011: p 168)
Transience implies death but also new life. Terminating the therapist-client
relationship can be emotionally taxing for both individuals. Immense
psychological investment goes into cultivating and nurturing a presumably
mutually cherished relationship. Neither individual remains unaltered by
the potentially intimate and revealing exchanges in sessions. Being professional
secret keepers, psychotherapists are confidantes. The existential-humanistic
psychotherapist is a warm, attuned springboard helping the client unravel
his or her inner mysteries. Endings often suggest loss. In ceasing their working
relationship, a state of transience ensues, bringing it to a negotiated close.
The Oxford English Dictionary (2015) defines transience as, ‘1. The
action or fact of soon passing away; also, the condition or state of being
transient, transiency’. Circular as this definition is, the words bear significance.
Typically they are used during times of bereavement of a loved one that
has recently undergone physical death. What was once alive is now the
opposite; non-life when death replaces a life. Something, an essence of
sorts, has left the world and is now gone or missing. Transience, thus,
implies a temporary manifestation. To be transient mean to be in flux,
short for fluctuation. Fluctuation, of course, means instability, a state in
which that which exists now will not exist in the next moment.
Conclusion
Thrownness, which encompasses the Heideggerian (1927/2008) idea that
the human-being-in-the-world is directed by a natural thrust into an
abysmal world out of the womb, is markedly relevant to Bugental’s (1965,
1976, 1987/1992, 1999) inquiry. Barren creatures exposed to a cacophony
of sensory input, neonates grow indoctrinated to an existence that is
coloured by uncertainty and absurdity. Acknowledging and simmering
with potentially unsettling facets of one’s humanity is, to Bugental, the
art of being human. A human being is precisely that; being in human
form. To be is to exist. The disposition of one’s existence relies on an
interpretation of existential concerns almost inevitably to arise sooner or
later in life. The Bugental couple practiced with an in-depth focus on
concurrent psychotherapist – client presence, pre-dating the current interest
in mindfulness in psychotherapeutic practice. Saybrook University’s
(2009) consideration of a commencement speech by Elizabeth Bugental
summarizes the core of the Bugentals’ examination of the human situation:

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 Bugental And The Art Of Being

In the commencement address that Elizabeth [Bugental] gave to

Saybrook graduates in 2006, she encouraged our students to
‘Bear daily witness to the glory of the human spirit, the power of
determination, the joy of connection and the endurance of love’.
Spirit, determination and love demand more than guiding the client to
remain attuned to her or his present feelings. Integrating somatic principles
adds a further dimension to Bugental’s philosophy to psychotherapy. Genuine
bio-psychological exploration is not as easy as it may seem. Client and
psychotherapist alike participate in the human experience and, therefore by
default, struggle too often to initiate the art of searching, as Bugental (1976,
1999a) described. Thus, he advised explicitly on needing to instruct clients
on how to search, an ordinarily unnatural and, at times, uncomfortable process.
He presented the search, including the cultivation of presence, which is
needed to complete the search, as a learned skill sharpened by repetition.
As the name implies, Bugental’s (1978) approach incorporated an
existential-humanistic orientation, with a particular focus on clients’
immediate experience of their existence. It also includes a humanistic
outlook epitomized by thinkers including Maslow and Rogers (1961/1995),
holding the conviction that all humans innately possess a strong reservoir
of resources and potentiality to partake in life more richly than might be
immediately apparent to them. Many of Bugental’s texts analyzed in this
literature review capitalized on the very human tendency to develop self-
defeating heuristics and relate one’s domesticity, or smallness, with his or
her domiciles, or expansiveness, and use an existential-humanistic approach
to maximum advantage to key into the client’s fears and fascination regarding
their creation and destruction.

Ashley L. Whitaker is pursuing a Masters of Business Administration at

Department of Business and Public Policy, 3211 Providence Drive, RH-
306, Anchorage, Alaska 99508, University of Alaska Anchorage. Correspondence
concerning this article should be addressed to Ashley Whitaker.
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