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Existential-Integrative Approaches
to Treating Adolescents
David Shumaker
Existential-Integrative
Approaches to
Treating Adolescents
David Shumaker
Mental Health Counseling Program
Suffolk University
Boston, Massachusetts, USA
ISBN 978-1-349-95210-6 ISBN 978-1-349-95211-3 (eBook)

DOI 10.1057/978-1-349-95211-3
Library of Congress Control Number: 2017940632
© The Editor(s) (if applicable) and The Author(s) 2017

This work is subject to copyright. All rights are solely and exclusively licensed by the
Publisher, whether the whole or part of the material is concerned, specifically the rights of
translation, reprinting, reuse of illustrations, recitation, broadcasting, reproduction on
microfilms or in any other physical way, and transmission or information storage and
retrieval, electronic adaptation, computer software, or by similar or dissimilar methodology
now known or hereafter developed.
The use of general descriptive names, registered names, trademarks, service marks, etc. in this
publication does not imply, even in the absence of a specific statement, that such names are
exempt from the relevant protective laws and regulations and therefore free for general use.
The publisher, the authors and the editors are safe to assume that the advice and information
in this book are believed to be true and accurate at the date of publication. Neither the
publisher nor the authors or the editors give a warranty, express or implied, with respect to
the material contained herein or for any errors or omissions that may have been made.
The publisher remains neutral with regard to jurisdictional claims in published maps and
institutional affiliations.
Cover illustration: Chronicle / Alamy Stock Photo
Printed on acid-free paper
This Palgrave Macmillan imprint is published by Springer Nature

The registered company is Nature America Inc.
The registered company address is: 1 New York Plaza, New York, NY 10004, U.S.A.
For Jonah, Mason, and Tricia
The loves of my life
PREFACE
This book is borne out of my strong belief in the power of existential therapy
to help adolescents navigate the perils of a frequently challenging period of
development in human lifespans. Kirk Schneider’s (2008) Existential-
Integrative Therapy approach seems particularly well suited to provide thera-
pists a solid grounding from which to embark on the wonderful pursuit of
trying to meet their adolescent clients on a much deeper level. Dr. Schneider,
Dr. Shawn Rubin, and many other members of APA Division 32 Society for
Humanistic Psychology have been most gracious in their support of my
specific interest in working with adolescents from an EI perspective and
this book is a logical outgrowth of their guidance and encouragement. By
no means, however, is this book intended to be the final say on how clinicians
can most effectively work with clients from this framework. The hope is that
it serves as a catalyst for clinicians and researchers to more deeply consider the
potential for EI applications to be utilized with this age group. Further, any
misinterpretations, oversimplifications, or omissions in the depiction of EI
and existential theory are solely mine and hopefully will not obscure the
power that the approach has in helping adolescents.
As footnoted in the chapters where EI case examples are shared, while
based on the lives of real people, the cases depicted in the book are
composite representations of multiple client experiences where names,
gender, and other potentially identifiable aspects of the case experience
have been changed to protect client confidentiality. The dialogue that has
been cited represent actual conversations that author has had with clients
but aspects have also been altered to protect confidentiality.
vii
ACKNOWLEDGMENTS
I would first like to thank his graduate research assistant, Ms. Julia Grimm,
for her tireless assistance in editing this book. If not for her incredible
efforts I would still be working on this book. Her star will shine brightly in
the mental health field in years to come.
I would also like to thank the incredibly supportive staff at Palgrave-
MacMillan, including but surely not limited to Rachel Krause, Elaine Fan,
and Kyra Saniewski. If it were not for Rachel, especially, who encouraged
me to write this book, I would still be toiling in the darkness.
I would like to thank Suffolk University and the Psychology
Department for supporting my research efforts. My wonderful colleagues
and students have been a great source of inspiration.
I would also like to thank his past, present, and future clients for the
privilege of working with them and their trust. While it has been said on
multiple occasions by others much more distinguished, a therapist learns a
lot more from his or her clients than what they teach.
Finally, I would like to thank my wife, Tricia, and two sons, Mason and
Jonah, for their unconditional love, patience, and support in this book
writing process. You are the hearts that keep my pulse running. This book
is dedicated to them.
ix
CONTENTS
1 An Introduction to EI Therapy with Adolescents 1
2 The Incidence, Prevalence, and Risk Factors Associated

with Debilitating Existential Anxiety in Adolescents 27
3 A Developmental Model of Existential Anxiety During

Adolescence 59
4 Core Existential Treatment Approaches with Adolescents 93
5 EI Approaches to Treating Anxiety in Adolescents 127
6 EI Approaches to Treating Depression in Adolescents 153
7 EI Approaches to Treating Substance Abuse Disorders

in Adolescents 185
8 EI Approaches to Treating Disruptive Behavior Disorders

in Adolescents 213
9 EI Approaches to Treating Trauma 241
Index 267
xi
LIST OF FIGURES
Fig. 3.1 Developmental model of existential anxiety in adolescence 72
xiii
CHAPTER 1
An Introduction to EI Therapy
with Adolescents
It should come as no surprise that existential-integrative (EI) therapy

(EI) (Schneider, 2008) may be particularly suited for adolescents. EI
endeavors to “set people free” (May, 1981) by creating conditions in
the therapy hour that allows young clients to reoccupy aspects of
themselves that may be denied. A therapeutic approach whose chief
aim is to help clients achieve “experiential liberation” – an awakening
that results in an enhanced ability to appreciate oneself and life at a
deeper level (Bugental, 1978; Tillich, 1967) – would seem ideally
suited for those progressing through a developmental stage frequently
characterized by an intense search for self-identity and a love/hate
relationship with the prospect of greater freedom and autonomy
looming on the near horizon (Erikson, 1968; Marcia & Josselson,
2013). But, as has been noted before (Fitzgerald, 2005; Shumaker,
2012), relatively little has been written on how existential concepts
and therapeutic approaches might be utilized with this age group.
This lack of research attention reflects a broader trend where many
graduate training programs have been slow to embrace EI and other
humanistic approaches (Bassett-Short & Hammel, 2008).
Why might this be the case?
Throughout much of the 1990s into the present day empirically sup-
ported treatments (ESTs) have been considered the gold standard of practice
(Chambless & Hollon, 1998). This well-intentioned emphasis on promot-
ing scientifically grounded therapies with demonstrated efficacy has had a
© The Author(s) 2017 1

D. Shumaker, Existential-Integrative Approaches to Treating
Adolescents, DOI 10.1057/978-1-349-95211-3_1
2 1 AN INTRODUCTION TO EI THERAPY WITH ADOLESCENTS
paradoxical effect on the field, limiting the variety of evidence deemed

acceptable when contemplating the usefulness of a therapeutic approach or
technique (Laska et al., 2014). Existential therapies, in particular, have been
historically reluctant to embrace the existing treatment outcome research
methodology, arguing that it fails to effectively capture many of the treat-
ment gains made with their approach (Lantz, 2004; Norcross, 1987). ESTs
and the prioritization of randomized control trials (as well as a disorder-
specific approach to treatment) have become synonymous for many with
evidence-based practice (EBP) when, in fact, they are not one and the same
(Evidence Based Practice in Psychology, 2006). EST starts with treatment
method and applies it to a particular disorder or population while EBP starts
with the client and then looks to see what research evidence might best work
with that particular individual (Evidence Based Practice in Psychology,
2006). It would seem that treatment outcomes could be improved by
integrating these approaches (Laska et al., 2014), but there remains con-
siderable resistance by many to doing so.
Examples of this resistance are numerous. The consideration of ther-
apeutic factors other than treatment method has been regarded by
advocates of the EST approach as “unscientific” (Chambless et al.,
2006). Common factors research (i.e., helpful relationship factors in
therapy that are common to all therapeutic schools of thought) has
gained some acceptance, but is viewed by some as having low potential
to contribute to a scientifically grounded approach to therapy. All ther-
apeutic modalities save cognitive-behavioral therapy (CBT) are dismissed
by these staunch adherents to the EST model despite considerable
evidence for the efficacy of a variety of approaches (Wampold, 2013).
It is little wonder therefore that, in the face of such strong resistance,
the young clinician in training (or the young assistant professor charged
with training) might simply question, “Why bother?”, when asked to
consider exploring a treatment modality that does not meet the EST
stamp of approval.
Thankfully, a rapprochement between EST, EBP, and common factors
research may be occurring. Hoffman & Barlow (2014), historically strong
adherents to the EST model of psychotherapy validation, recently noted
the shift when discussing the potential for common factors research to
integrate with EST’s. They write:
We are moving away from relatively prescriptive manuals containing slightly

different sets of procedures for each individual diagnosis and adopting a
AN INTRODUCTION TO EI THERAPY WITH ADOLESCENTS 3
unified transdiagnostic approach that culls the principal research-supported

mechanisms of change contained in effective treatments across large classes
of disorders and evaluating these strategies in randomized clinical trials
compared with the single-diagnosis approach. (pg. 511)
Therein lies hope for EI. While common factors research and EI are not
the same, the growing acceptance of the former bodes well for clinicians
who value integrative therapeutic approaches. A hallmark of both com-
mon factors research and EI is the emphasis on relationship stances in
therapy and the contemplation of universal aspects of the human experi-
ence that heal (e.g., hope, empathy, alliance). Instead of asking, “What are
the common factors across therapeutic modalities that seem to help?” the
operative question for an EI therapist is framed slightly differently as,
“What are the universal challenges of existence and anxieties that all
humans face regardless of demographic status or presenting concern(s)?”
EI argues that questions of meaning, mortality, responsibility, individual-
ity, and guilt confront many, if not all, individuals. While anxiety regarding
these existential questions may not be a direct contributor to a client’s
presenting concerns (though in many cases they certainly are), an aware-
ness of existential concerns and possession of skills and a knowledge base
to address these considerations as indicated in therapy would seem to be a
critical tool for all clinicians, regardless of primary therapeutic orientation.
For certain clinicians who treat adolescents frequently walk away from
these encounters feeling that their arsenal of effective change agents is
woefully lacking. EI may very well possess the key to unlocking a young
client’s more deeply rooted anxieties and facilitating a more productive
dialogue in this fascinating age group.
There are additional reasons for optimism. Integrative approaches to
counseling and therapy are receiving more research attention and general
acceptance (Norcross and Goldfried, 2005). Doctoral training programs
in counseling psychology are also showing positive attitudes toward ther-
apy integration (Lampropoulus & Dixon, 2007). Closer to home, efforts
to integrate existential therapy with other treatment approaches are
becoming more commonplace (Shahar & Schiller, 2016). Specifically,
existential therapy has been integrated with cognitive therapy (Ottens &
Hanna, 1998), CBT (Gebler & Maercker, 2014; Hickes & Mirea, 2012;
Sotskova, Carey, & Mak, 2016), multimodal approaches (Rugula &
Waldo, 1998), and narrative therapy (Richert, 1999). The similarities
between so-called third-wave CBT (e.g., mindfulness, acceptance-based
therapy) and existential therapy have been noted as well (Bunting &
Hayes, 2008; Claessens, 2010; Masterpasqua, 2016). In fact, given its
historical resistance to adopting a rigid, technique-driven conceptualiza-
tion of the therapy experience, EI may be particularly suited for seamless
integration with other practice modalities (Hoffman et al., 2015;
Schneider, 2008). As much a subtle adjustment in philosophical stance
and increased readiness on the part of the clinician to seize openings in the
therapeutic hour is what is required to infuse EI into a treatment protocol
as opposed to a radical restructuring of what occurs between client and
therapist. This spirit of open readiness forms the basis of this book. The
intended audience is not only students and clinicians who identify primar-
ily as existentialist practitioners, but also those who subscribe to other
schools of thought yet are seeking to augment their treatment approach.
In short, this book offers a road map of sorts to facilitate the effective use
of EI with adolescents struggling with a wide range of presenting
concerns.
IS IT EFFECTIVE?
Still, as noted by Hoffman and Barlow (2014), one should be hesitant to
integrate a therapy that has no demonstrated efficacy. While the field as a
whole may be expanding the range of evidence deemed acceptable indi-
cators of therapeutic efficacy, skepticism about the effectiveness of huma-
nistic therapies still pervades. Existential therapy has not been immune to
such doubt (Norcross, 1987). In recent years, however, existential thera-
pies have received more research attention, yielding promising results.
A few of these efforts are touched upon here.
Of note, Vos et al. (2015) conducted a meta-analytic analysis of 15
randomized controlled studies of existential therapy, subjecting the treat-
ment approach to a type of outcome analysis that has fueled EST research
efforts for many years. Their analysis discriminated four types of existential
therapies: (1) meaning therapies (n = 6 studies); (2) supportive-expressive
therapies (n = 5 studies); (3) experiential-existential group therapies (n = 3);
and (4) cognitive-existential therapy (n = 1). There were several limitations
to the analysis the authors note, including the fact that many of the therapies
in the study were conducted in a group format and there were significant
differences in the clinical characteristics of the therapies studied. Despite
these limitations, the authors found significant positive effects of meaning
therapies. Individuals exposed to this particular type of existential therapy
IS IT EFFECTIVE? 5
tended to “find greater meaning or purpose in life, their level of psycho-

pathology decreases to a moderate extent, and their self-efficacy was
strengthened moderately” (Vos et al., 2015, pp. 123–124).
There were other important results reported in the Vos et al. (2015)
meta-analytic study. Specifically, the authors found some evidence sug-
gesting supportive-expressive therapies reduce levels of psychopathology.
In addition, psychoeducation about existential issues, discussions regard-
ing the meaning of life, and specific experiential exercises seemed to be
particularly helpful. It is important to note that the authors of the study
also recognized the limitations of their quantitative meta-analysis and
recommended future research combine qualitative research with quanti-
tative approaches to increase the external and ecological validity of the
findings.
Hoffman and colleagues (2015) also make a compelling argument
suggesting that EI already meets the criteria for EBP. Noting the historical
difficulties in defining existential therapy, they outlined three “pillars” of
existential psychology that appear common to all widely accepted forms of
this treatment. These pillars include a (1) relationship focus, (2) an
emphasis on emotions, and (3) a meaning-based focus. Systematically
drawing upon a wide range of psychotherapy research (including common
factors research), they ultimately conclude, “while there are places exis-
tential therapy ought strengthen its evidence-based foundation, there is
already in place a solid foundation to existential therapy” (pg. 18).
Schneider & Krug (2010) devote a chapter of their book Existential-
Humanistic Therapy to discussing the research support for existential-
humanistic (EH) therapies. They cite common factors research as well as
a little known study by Mosher (2001) on the efficacy of existential
therapy with patients diagnosed with schizophrenia. Clients in the
Mosher study treated with existential therapy achieved better outcomes
than those subjected to conventional treatment. In addition, they demon-
strate how research conducted by Greenberg (2007) on emotional reg-
ulation has implications for EI through their joint emphasis on
relationship factors in healing.
Beyond these more nomothetic research efforts, there is an abundance
of case study research documenting the effectiveness of EI across a diverse
array of clients and wide range of presenting concerns. Schneider and Krug
(2010) cite many classic existential case studies, including those reported
by Boss (1963), Bugental (1976), May (1983), Spinelli (1997), and
Yalom (1989). More recently case study methodology in Schneider’s
(2008) landmark work on EI has demonstrated the approach works well

with Latino (Comas-Diaz, 2008), African-American (Rice, 2008), Native
American (Alsup, 2008), female (Serlin, 2008), and LBGT (Monheit,
2008) clients. Case studies have also demonstrated EI can effectively
treat substance abuse (Ballinger et al., 2008), psychosis (Dorman, 2008;
Mendelowitz, 2008), and depression (Greening, 2008). Closer to home,
Chessick (1996) and Shumaker (2012) have provided case descriptions of
effective existential approaches used in the treatment of adolescents. While
clearly both quantitative and qualitative, nomothetic and idiographic
research should continue to examine the more specific questions of what
(i.e., what specific features of EI) works with who (i.e., specific client
characteristics) and when (i.e., under what specific circumstances or con-
text), there is already ample data to suggest EI is an effective treatment
approach.
EI: AN OVERVIEW
Cooper (2003) provides arguably the most comprehensive and easily
accessible account of different existential approaches to psychotherapy.
He delineates six different schools of existential therapy. These include
the following: (1) the Daseinsanalytic Approach which calls into question
many of the basic assumptions of therapy and psychoanalysis; (2) Victor
Frankl’s Logotherapy which focuses primarily on the search for meaning;
(3) R.D. Laing’s work in developing an existential model of schizophre-
nia; (4) the British School of existential therapy (including Spinelli, 2015;
van Deurzen, 2012) that emphasizes relatedness and the dynamic unfold-
ing of each client’s being; (5) time-limited approaches to existential ther-
apy; and (6) the EH approach that places particular emphasis on clients
discovering their subjective inner experience and summoning the courage
to face the challenges of human existence. While there is considerable
overlap between these approaches there are important areas of distinction
and each have made unique contributions. Though it is beyond the scope
of this book to detail the history, similarities and differences, and implica-
tions of each approach, the present work incorporates elements of all when
considering specific therapeutic stances and techniques that can be used
with adolescents when operating from an EI framework. That being said,
EI is most closely aligned with EH approaches.
The chief aim of EI is to assist clients in articulating that which is central
and vital to their humanity and, in turn, to maximize the individual’s
EI: AN OVERVIEW 7
freedom (Schneider, 2008). Any serious student of the approach certainly

should read Schneider’s (2008) Existential-Integrative Therapy in full.
What follows is a brief review of some of its fundamental concepts. The
approach rests upon three important discoveries of the human psyche.
First, humans are suspended in mystery, with certain freedoms and
limitations that are experienced by all. Second, dread of these freedoms
(e.g., choice, will, creative abilities) and limitations (e.g., death, social and
natural restraints) can promote dysfunction and extreme counter-reactions
in the individual. Third, confronting these dreads and polarities of exis-
tence (freedom versus limitation; expansion versus constriction) can lead
to a more enriched and fulfilling life experience (Schneider, 2008).
To better understand EI one must contemplate the nature of human
consciousness. Schneider (2008) believes human consciousness can be
conceptualized as six overlapping layers of increasingly deeper levels of self-
awareness and freedom. The simplest layer of consciousness, the physiologi-
cal, is impacted by ancestry, activity level, diet, substance use, genetic and
biochemical factors. The second layer, referred to as the environmental level
of consciousness, involves the basic learning theory principles of operant and
classical conditioning. A person who has obtained sufficient awareness at this
level of consciousness might appreciate the utility of rewarding oneself with a
hot bath at the end of a long, hard day. The cognitive level is the third layer of
consciousness. Here freedom pertains to one’s ability to think logically,
detect maladaptive thought patterns, and engage in what is commonly
referred to as cognitive therapeutic techniques of thought-stopping, positive
reframing, social modeling, etc.
The fourth level of consciousness in the EI framework is the psychosex-
ual level (Schneider, 2008). Not surprisingly, the challenges and content
area of this level are most responsive to traditionally psychodynamic forms
of inquiry (e.g., free association, interpretation of resistance and transfer-
ence) where the individual’s task is to strengthen the ego by increasing
one’s understanding and mastery of sexual-aggressive tendencies. The
interpersonal level is the fifth layer or human consciousness. It is yet a
step deeper in self-awareness where drives and social inhibition concerns
are largely mastered and the focus shifts to identity concerns and one’s
dependence upon, connectedness with, and separation from others. The
therapist-client relationship is a catalyst to promoting interpersonal libera-
tion, where past relationship patterns and attachment formations are
activated in the therapeutic relationship and a corrective emotional experi-
ence hopefully follows.
At the core of Schneider’s (2008) spectrum is the experiential freedom

level. Schneider also refers to this as the being level or ontological freedom.
This all-encompassing level is described as a “reoccupation project” where
clients are able to get in touch with aspects of themselves that have been
denied. Experiential freedom extends beyond mere content memories and
includes kinesthetic, pre-verbal and intersituational forms of awareness
that often lead to profound insights, “aha” moments, and a humbling
sense of awe about ourselves and the world we live in. EI argues that
Yalom’s (1980) four existential givens of human existence – fears of death,
meaninglessness, freedom, and isolation – represent a mostly comprehen-
sive, yet incomplete, picture of the array of concerns that define us. Just as
fundamental is the human capacity for the aforementioned sense of “awe”
and wonder (Schneider, 2008).
More recently Schneider (2014) has used the term “enchanted agnosti-
cism” in conjunction with “awe-based consciousness” to describe these
powerful moments that combine fulfillment with mystery. The journey to
this deeper level of self-awareness is by no means easy. The client may need
to feel previously blocked pain as well as “crushing humiliation and
crippling fear” prior to making contact with a deeper sense of wonder
and amazement. But for those who can withstand this journey they are
rewarded with more vital and enriched existences. They will be more open
to taking chances and to appreciating both the profound and more
mundane aspects of our lives. Emmy van Deurzen (2015) has emphasized
this latter point, noting that “the daily routines of caring for and with
others is what lends real lustre to life.”
Not surprisingly, the moments where one functions at the experiential
level of awareness are fleeting and often quite impactful and memorable.
As previously alluded to this level of awareness is primarily affect centered
but draws upon “four intertwining and overlapping dimensions: 1) the
immediate, 2) the kinesthetic, 3) the affective, and 4) the profound or
cosmic” (Schneider, 2008, pg. 39). A sense of awe therefore resonates at
an even deeper level in humans than the more cerebral contemplation of
meaning and meaninglessness. Access to this level of consciousness calls
for a sensitive, present-oriented, and authentic therapist who gently but
persistently encourages the client to explore the constricted and expansive
parts of oneself in a safe environment.
Effective EI therapists seem to possess other important attributes.
Spinelli (2015) has written extensively on the importance of the concept
of relatedness as both a fundamental aspect of being and as a key element
EI AND PSYCHOPATHOLOGY 9
in existential therapy. A therapist who engages in other-focused listening,

who adopts an attitude of unknowing, and who pursues a descriptively
focused enquiry can assist a client in reaching these deeper levels of con-
sciousness. As a client becomes more conscious of his or her limitations
and life-limiting patterns of being with the aid of the EI therapist, the
individual will paradoxically begin a journey toward greater freedom
(Krug, 2009). Thus, the four central aims of an EI approach include
helping clients (a) become more present, (b) become aware of how they
block themselves from a fuller presence, (c) take responsibility for their
current life circumstances, and (d) face existential givens (e.g., finiteness)
in order to self-actualize (Schneider & Krug, 2010).
There are many similarities between Schneider & Krug’s (2010)
conceptualization of human consciousness and Bugental’s (1977) psy-
chotherapeutic goals of EH therapy. Bugental (1977) argues that
psychotherapeutic goals range from deficiency motivation and symp-
tom relief levels of focus to increasingly more growth-oriented and
ultimately transcendent pursuits. The EH therapist will of course
attend to the most pressing and painful client needs that often present
in the form of problems related to adjustment and coping through
interventions that co-align with EI’s focus on the physiological and
environmental levels of consciousness. But there will remain an open
invitation to clients willing to delve further into more growth-oriented,
emancipating, and transcendent levels of being and self-awareness
through techniques designed to access one’s cognitive, interpersonal,
and experiential levels of consciousness.
EI AND PSYCHOPATHOLOGY
Chapter 3 includes a section where a developmental model of adoles-
cent existential anxiety is introduced. Our current focus therefore is
limited to a brief overview of the etiology of psychopathology from an
EI perspective. Within the EI framework psychopathology is believed
to be rooted in constrictive and expansive dread emerging in the
context of three types of trauma experiences: (1) acute trauma,
(2) chronic trauma, and (3) implicit trauma. Schneider (2008) writes,
“dread of constrictive and expansive polarities promotes dysfunction,
extremism, polarization, the degree and frequency to which is generally
proportional to the degree and frequency of one’s dread” (pg. 42). An
example of an acute trauma is when a child suffers a serious illness or
injury where the threat of nonbeing and smallness jolts the child into
compensatory efforts at expansion. Chronic trauma may occur after
repeated failed efforts on the part of the child to recover from an
acute trauma through expansion. These efforts are rebuffed by the
environment resulting in a denial and overcompensation effort of the
child that takes the form of a retreat in the opposite direction toward
smallness. The final type of trauma posited in this framework is implicit
trauma. This is an “indirect, vicariously trauma of family and care-
takers” in which a caretaker’s chronic trauma coping strategies are
modeled for the child and imparted accordingly in an implicit manner.
Quite obviously we may be seeing all three forms of this trauma playing
out in the lives of the adolescents who appear before us in therapy.
While EI argues psychopathology is rooted in trauma, it is important to
remember that individuals differ in their capacity to cope with trauma and
the support systems available to them. Regarding one’s capacity, Tillich
(1952) argues that some individuals are particularly sensitive to the uni-
versal threat of nonbeing. This observation is confirmed in clinical prac-
tice. The author receives a steady stream of referrals where younger clients
between the ages of 7 and 10 years old present in therapy with acute fears
of death and life that appear to have no obvious roots in acute and/or
chronic trauma. Their attachment formation and support systems seem
solid, perhaps reducing the likelihood of implicit trauma occurring. Here
biology, temperament, and/or cognitive development may assume an
increased role in the manifestation of neurotic levels of anxiety. This
potential is explored in greater detail in our developmental model of
adolescent existential anxiety introduced in Chapter 3.
EI: PRINCIPLES AND PROCESS

Chapter 4 of this book describes some of the more common EI ther-
apeutic stances, methods, and techniques that can be used with adoles-
cents. Prior to closing this introductory chapter, however, it seems
important to include a broader overview of the process of conducting
EI and discussion of the general areas of treatment focus. Again, we
return to Schneider’s (2008) conceptualization of the therapy process
and expand from there.
EI unfolds in the context of an initial assessment by the clinician high-
lighted by particular focus regarding a client’s readiness and capacity for
change (Schneider, 2008). Conventional assessment methodology is
EI: PRINCIPLES AND PROCESS 11
certainly relied upon but EI pays special attention to a clinician’s lived

engagement with the client by adopting a sense of wonder and openness
to the therapist’s clinical intuitions. Depending upon the outcome of this
initial assessment the clinician will then tailor the treatment approach to
the level of client functioning that appears most conducive to increasingly
deeper levels of engagement. An offer of nonexperiential liberation utilizes
intervention strategies that contact clients on the physiological, beha-
vioral, and cognitive levels of consciousness. Crisis intervention and cog-
nitive-behavioral strategies such as cognitive restructuring, deep
breathing, exposure techniques, etc., are hallmarks of this level of
intervention.
Offers of semiexperiential liberation constitute intervention strategies
designed to access the psychosexual and interpersonal levels of client
functioning. These interventions incorporate but are not rooted in experi-
ential interventions. Classic psychoanalytic and psychodynamic techniques
such as attending to transference and countertransference, as well free
association are utilized. Empathy and “optimal frustration” inducing stra-
tegies may be used if the symptomatology seems to reside at the inter-
personal level of consciousness.
While offers of nonexperiential and semiexperiential liberation are cri-
tical components of an EI approach, the deepest and arguably most
unique feature of an EI intervention occurs at the experiential liberation
level of client functioning. This level of intervention meets clients who are
ready to explore trauma and hurts at a deeper kinesthetic-affective level of
being. Clients who are capable of contemplating their relative greatness/
smallness in the scheme of life, who are ready to repair ontological
wounds, and who can withstand shorter-term distress and discomfort to
achieve untapped potentials are the targets of this level of intervention.
Schneider (2008) incorporates four basic therapeutic processes in the
quest to assist clients in achieving experiential liberation. These include
the following: (1) Presence: The therapist remains open to all aspects of
the client and his or her own being at a deeper level than simply
attentive listening. (2) Invoking the actual: The therapist encourages
the client to attend to their immediate experience as well as their
particular struggles with aspects of smallness and greatness.
(3) Vivifying and confronting resistances: The therapist demonstrates
for the client how they block themselves from existential encounters
with dreaded polarities and revert to more protective stances.
(4) Rediscovering meaning and awe: The therapist assists the client in
cultivating a sense of intentionality in their approach to life that results

in stronger connections to what really matters and a sense of awe and
wonderment. Each of these processes utilizes specific therapeutic tech-
niques to achieve their ends and each will be discussed in considerably
greater detail in Chapter 4.
It is important to note that the process of EI also aligns well with
Spinelli’s (2015) three-phase process of conducting existential therapy
from a relational perspective. Recall again that Spinelli is associated with
the British School of existential therapy, so his approach to existential
therapy is not an EI approach. Yet it is helpful to briefly consider his
model when attempting to gain a deeper perspective on some of the
fundamental aspects of the existential therapy.
The first phase of Spinelli’s (2015) “Structural Model” consists of co-
creating a therapy world between the client and the clinician. The therapist
and client establish a therapeutic contract that outlines the rules and
expectations of therapy. All competent therapists, regardless of orienta-
tion, will have discussions with new clients about expected frequency of
sessions, financial obligations, limits of confidentiality, etc. This is provid-
ing informed consent. Beyond these basics, however, the existential thera-
pist will also consider the client’s journey to making the initial
appointment and will listen very attentively to the client’s initial statements
upon entering a session. The therapist will always offer an “acceptance-
focused” response to the client’s initial statements because Spinelli (2015)
believes, “this initial willingness to accept the ‘rightness’ of the client’s
worldview statements opens the way for the existential therapist to begin
to explore descriptively that which the client has chosen to bring to the
encounter” (pg. 142).
The first phase also consists of efforts to attune oneself with the
client’s worldview through a focus on being with and being for their
client. Being with consists of the therapist’s intent to respect the
client’s current worldview. Being for consists of the therapist’s attempts
to join the client’s worldview through the use of dialogue. As trust and
a sense of acceptance is established, clients during Phase One will
typically share the story of the problematic and disturbing life events
that have led them to therapy. An attitude of “unknowing” is con-
veyed by the therapist through the use of other-focused listening,
strategic questioning, and adherence to the phenomenological method
of investigation. All of these therapeutic stances and strategies are
consistent with EI.
EI: PRINCIPLES AND PROCESS 13
Phase Two of Spinelli’s (2015) model is referred to as “Co-habitating the

Therapy-World.” The client’s worldview and conceptualization of his or her
concerns are presumably well understood by the therapist at the time this
phase commences. The listening stance of the therapist begins to shift from
one of unknowing and uncritical acceptance of the validity of all client
statements and stances, to a more pointed and focused effort to, “clarify the
implicit or covert existential insecurities that maintain the explicit or overt
tensions and disturbances being presented by the client” (pg. 125). Put more
simply, the therapist begins to challenge the client’s narrative strategically to
increase the client’s awareness of the stances and attitudes that contribute to
their distress. The therapist focuses closely on the client’s struggles with
various existential polarities, such as those pertaining to attachment
versus separation, control versus letting go, power versus impotence, and
self-centeredness versus other-focused attention. There are a wider range of
therapist techniques utilized during this stage designed to draw out the client’s
inner struggles, including therapist disclosure, dream work, and discussions
about the client’s inner daimonic. It is beyond the scope of the present chapter
to describe these techniques in detail. Each will be discussed in Chapter 4. For
now it is important to note again the close similarities between this phase and
Schneider’s (2008) focus on the polarities of a client’s existence.
The third phase of Spinelli’s (2015) model is referred to as the “Closing
Down of the Therapy-World” phase. It includes the more obvious focus of
ensuring the therapeutic contract has been satisfied. Beyond that, how-
ever, is a discussion of how and to what extent will the gains made within
the therapeutic hour impact the client’s world outside of the therapy
setting. Spinelli, citing the work of Leslie Farber (1966), is cognizant of
“more complex and disquieting” implications of change that occurs in
clients. A client who develops new ideas about freedom, choice, and
responsibility may impart these attitudinal shifts upon those around him
or her with potentially enriching or devastating consequences. This shift in
attention is referred to as “They-focus.” In the author’s opinion this last
phase remains one of the most critical yet overlooked aspects of a mean-
ingful and impactful therapy experience. For certain, therapy has the
potential to facilitate important changes in the lives of our clients. These
gains, however, do not occur in a vacuum. A client, for example, who
reaches the conclusion that they have drifted too far in the direction of
“others” on the self- versus other-focused continuum of existence, may
accordingly decide that they want to pursue more individual interests that
will reduce their focus and time spent with an intimate partner, a child, or
a close friend. In more extreme cases they may decide to pursue a divorce
or career change that radically impacts his or her family’s financial status.
While the client may experience these changes positively, is it truly a
positive gain if those significant others in the client’s life do not experience
these changes as positives? While most existential therapists do not offer
opinions on these major life choices or provide answers to these hard
questions, they at least ask the client to consider them closely during this
closing phase of therapy and will challenge a client who is painting an
unrealistic representation of how matters will likely play out.
Finally, the third phase of existential therapy within Spinelli’s Structural
Framework also includes a consideration of the ending of the therapeutic
relationship. Here Spinelli argues that, above all, the critical question for a
therapist to ask at the time an ending occurs is, “What is it about a
particular ending that permits or prevents me from embracing it as appro-
priate to this particular relationship?” Spinelli notes that, while planned
therapeutic endings are the norm and often times most appropriate way to
conclude a therapy relationship, unexpected and more abrupt endings as
times may also be appropriate.
In closing, Spinelli’s three-phase model of existential therapy is
included here in an effort to provide the reader with greater insight into
the major components of most existential therapy experiences. There are
important differences among the various schools of thought that fall under
the umbrella of existential therapy, but the author believes the similarities
are greater and it is helpful to consider all schools of thought when work-
ing with adolescents. To that end, the author believes it is also helpful to
consider the work of Adams (2014), Craig (2008), and Leontiev (2015)
to further enrich one’s understanding of existential therapeutic process,
principles, and focal points. As previously stated, a common criticism of
existential therapy approaches is a lack of clarity on how it unfolds and
what it focuses on. Each of the authors considered below provide addi-
tional scaffolding and direction for clinicians who aspire to engage ado-
lescents from an EI perspective. Again, however, what is shared below are
more general existential approaches to counseling.
ADAMS’S (2014) ON EXISTENTIAL COUNSELING

Martin Adams (2014) perhaps best describes the challenge of incorporat-
ing existential theory into a coherent and practical therapy approach with
clients. He writes,
ADAMS’S (2014) ON EXISTENTIAL COUNSELING 15
The overall aim of the existential counselling psychologist is to make this

philosophical questioning practical and to work with the client in their
search for their own truth throughout their life with an open mind and an
attitude of wonder, rather than fitting the client overtly or covertly into
established frameworks of interpretation. (pg. 34)
Practical application of existential theory would seem to be a priority for an

age group that is still developing the patience, self-regulation, and higher-
order cognitive skills to contemplate life at deeper levels. To achieve this
aim Adams (2014) draws upon Warnock’s (1970) work entitled
Existentialism. Both argue a clinician should remain mindful of the three
essential elements of all existential theories. First, they believe it is incum-
bent upon an existential therapist to remember that a key aspect of our
humanity and consciousness is an appreciation for the “throwness” of our
lives. What is referenced here is Sartre’s (1975) point that “existence
comes before essence.” That is, we come into this world not of our
choosing and strong arguments can be made that our existence is filled
with absurdities. Thus, it remains each individual’s challenge in life to
search for and discover that which has meaning to him or her. A clinician
who can convey this concept to adolescents who are struggling with a
sense of meaninglessness and/or identity concerns will be on good
footing.
The second principle is one of personal responsibility. Here Adams
(2014) writes,
When Sartre wrote (2003, p.129) that “To be free is to be condemned to be

free”, he meant that we have responsibility for our lives, whether we like it or
not. Existentially, our autonomy is this fundamental. We are born into it.
We are obviously not free to be anything we like, we are constrained by
circumstance and context – what existentialists call facticity – but our stance
to this is ours and ours alone. (pg. 36)
This principle ties in very closely with Schneider’s (2008) discussion of

vivifying and confronting resistances. It is tempting to abdicate one’s
responsibility for one’s actions and the life which we are given. We did
not ask to be here. We know we will die. The world can be an absurd,
unjust, and unforgiving place. Those charged with power and/or our care
can break promises and ooze hypocrisy. Adolescents have a wonderful
capacity to ferret out all of these disappointments and the failures of the
world they inhabit. The EI therapist accepts these observations and

mourns the loss of innocence with the adolescent – but for a time only.
A challenge is eventually laid out to the adolescent (presumably when the
therapeutic relationship is strong enough) where the young person is
offered the support to find the courage within themselves to forge ahead
with his or her life, find their own meaning, and perhaps even dare to try
and leave this world a better place than that which they were born into.
Adams (2014) points out the paradox that, by shouldering one’s respon-
sibility for one’s choices in life, the individual actually frees themselves
from feeling stuck or adrift in a world filled with chaos. A life endowed
with purpose and meaning is freeing. Thus, when an adolescent asks,
“What’s the use?” or shrugs “It just doesn’t matter” or “Whatever . . . ”
these can be golden opportunities for the EI therapist to engage those toss
away questions and comments on a deeper level.
The third and final principle of existential theory that Adams (2014)
and Warnock (1970) speak of is phenomenology. They remind us that we,
as clinicians, are “participant observers” in the lives of our clients as
opposed to objective scientists in possession of ultimate truths. There
should be a humility and openness in a clinician’s work as well as a healthy
appreciation for the limitations and biases associated with our investiga-
tions into our client’s lives. A mindful therapist, regardless of therapeutic
orientation, constantly tries to shrink his or her blind spots but simulta-
neously knows that no matter how hard one’s tries there will always be
some blindness. Adolescents appreciate clinicians who are candid regard-
ing their limitations as therapists and who do not come across as authority
figures or experts on living a singular way. The phenomenological per-
spective fits this spirit of inquiry nicely.
CRAIG’S (2008) EXISTENTIAL COMMITMENTS

While attention to the process and immediately felt experience of EI is
critical, there is the not so small matter of the content of what one says
and areas of client experience that are explored. Here a cursory review
of an EI transcript might result in one reaching the conclusion that
the approach closely resembles client-centered, psychodynamic, and
even aspects of cognitive-behavioral therapies. One would be correct
in this assessment to a certain extent. Clients in EI discuss their
anxieties and fears, their losses and traumas, things that anger, sadden,
and excite them, as well as their most cherished and challenging
CRAIG’S (2008) EXISTENTIAL COMMITMENTS 17
interpersonal relations. Distant memories, present circumstances, and

future aspirations are all subject to examination. Schneider (2008)
acknowledges that a good deal of therapy focus and intervention
occur at the nonexperiential (physiological, behavioral, cognitive)
and semiexperiential (psychosexual, interpersonal) levels of conscious-
ness which respond well to behavioral, cognitive-behavioral, and psy-
chodynamic approaches. Thus, when the therapist speaks in therapy he
or she may sound at times very much like cognitive-behavioral, client-
centered, and psychodynamic clinicians. So what is the focus of ther-
apy and/or content of discussion that distinguishes an existential
approach from other treatment modalities?
Most clinicians who are posed with this question – even those less
familiar with existential therapy – possess a general understanding that
Yalom’s (1980) questions of meaning, life, death, and identity are the
main course of an existential approach. Without a doubt these four ques-
tions certainly represent a great starting point for existential discussions
with clients. For those seeking additional guidance and greater breadth,
Craig (2008) has identified several “existential commitments” that he
believes “all if not close to all” existential therapists agree upon when
considering the focus of existential therapy. His review of these shared
commitments can help anchor the content of a clinician’s discussions with
adolescent clients who appear ready to work at the experiential level of
consciousness. Each commitment is listed briefly in bullet points here:
• The question of what it means to be a human being: What makes an

individual human and how humans differ from other beings is per-
haps the most fundamental question of existence explored in exis-
tential therapy. Existential therapists are not alone in asking this
question, but the way in which they seek answers is unique. The
search itself can remind us of what truly has meaning and value. It
can cause us to redirect our psychic resources, instill a sense of
purpose and intentionality, and inject meaning into our daily exis-
tence. The questions that follow give a better sense of the existential
search process.
• The question of mineness: This query reminds us that the aforemen-
tioned question of what it means to be a human being is one that
belongs to, and ultimately can only be answered by, the individual.
The meaning of what it is to be human is a personal search. There are
aspects of our humanity that we may share with others, but our
humanity is unique unto ourselves. The existential therapist does not

impose their reality onto the client but aids the client in defining
their humanity.
• The question of existence: Existential therapists are concerned not
just with understanding a person’s individual psyche, but his or
her “being in the world.” One’s total existence is not confined to
one’s physical body. It includes his or her relations with the
world. The existential therapist tries to understand a client holi-
stically and dynamically. We are each constantly emerging and
unfolding within, interacting with, and impacting the world
around us. One cannot be understood in isolation.
• The question of grounding: In the quest to better understand exis-
tence no priority is given to the experience of one individual over
another, or one aspect of an individual’s experience over another
aspect of that same individual’s experience. An existentialist is con-
cerned with “the whole of human existing as it is actually lived,
experienced, and endured.” Any and all first-person descriptions of
humans by humans are given equal weight.
• The question of method: As was noted by Adams (2014), the phenom-
enological method of inquiry is preferred by existential therapists.
Every effort is made to avoid turning a client’s experience into an
abstract conceptual or diagnostic experience. A client’s lived experi-
ence is respected on its own terms, described with minimal jargon or
diagnostic labeling, and studied with an understanding that the
search process is limited and biased.
• The question of wholeness: Existential therapists attempt to view the
client as a whole and avoid reducing our understanding of another
to drives or a series of singular motivations. Clients are complex
and therapists strive to capture their complexity in a holistic
manner.
• The question of truth and authenticity: Craig points out that existen-
tial therapists strive to be “midwives” of the real, authentic, and true.
They believe that humans may need to renounce aspects of their true
selves in order to survive in society. An existential therapist helps a
client come to terms with aspects of their existence that we have an
ambivalent relationship with or avoid.
Several important questions seem to naturally flow from these commit-

ments. Who are we? What defines us? What has meaning? What is truly
LEONTIEV’S (2015) TARGETS OF LIFE ENHANCEMENT WORK 19
important? How is our meaning different and similar to other humans?

What is our relation to the world in which we exist? Where lies the
separation between us and the world? What have we disowned, avoided,
and/or ignored in ourselves in our struggle to survive and get along?
Questions like these strike at the heart of existential thinking.
In practice it is common for adolescents to experience high levels of
anxiety about the future as it pertains to their occupation and chances for
success and security. “What will I do?”, “Where will I live?”, “Will I be a
success?”, “What will others think of me?”, “Will I be accepted?”, and
“Will I find love?” are frequent concerns voiced by adolescents in therapy.
These questions should be attended to with vigilance and sensitivity by a
therapist. But they are not the same questions that stem from Craig’s
existential commitments. Doing and being are related but different.
Recognition, acceptance, achievement can feel wonderful and may have
some bearing upon our survival, but are they our essence? An EI therapist
who works with adolescents is able to strategically introduce concepts and
questions that facilitate self-examination of a deeper kind. The search may
not produce easy answers or any answers at all. In the shorter term posing
deeper existential questions can actually increase an adolescent’s contact
with anxiety and uncertainty. So care must be taken by the therapist to not
introduce them prematurely to a client who is too vulnerable. But when
existential questions are posed at a proper pace and with sufficient ther-
apeutic support, the end result of rigorous discourse and individual con-
templation may be a young person emerging from a therapeutic encounter
in possession of a deeper sense of intentionality, will, and purpose in life.
People who achieve experiential liberation are more likely to become
powerful forces of positive change in the world that we all inhabit. Most
would agree the world is in desperate need of as many positive forces for
change as can be nurtured.
LEONTIEV’S (2015) TARGETS OF LIFE ENHANCEMENT WORK

Dimitry Leontiev (2015) recently outlined an existential methodology of
life enhancement therapy that can be utilized in individual psychotherapy
sessions or small-group work. It is based in part upon Bugental’s (1965)
two-stage description of existential psychotherapy where an analytical
analysis of resistances and blockages (that resembles psychoanalysis and
is more cure-oriented) gives way to a more growth-oriented phase where
the client is assisted in understanding themselves at a deeper level in order
to reach his or her fullest potential. Questions pertaining to meaning form

the basis of the life enhancement approach. There are certainly similarities
between Leontiev’s (2015) life enhancement targets and Craig’s (2008)
commitments, but there are enough differences to merit the complete
listing of the former reported below:
• The curiosity and courage to know and understand: This is a very

important target pertaining to breadth of knowledge and exposure
to the world around us. It echoes Craig’s (2008) commitment to
truth and authenticity. While the existential therapist recognizes
there can be valid reasons for shielding young people from too
much knowledge too soon, the basic stance of life enhancement
work is that “one is taught not to be afraid of knowledge.” What
matters is what one does with this knowledge. The life enhancement
or EI therapist who works with adolescents does not believe shield-
ing or escaping knowledge is a healthy pursuit.
• Coherence of the world: Attention is paid to how the individual makes
sense of the world and connects the dots of what happens both to
them and around them. If the world seems fragmented to the
adolescent, attention is paid to why this may be the case and what
are the structural links and meaning they are chaining together to
provide a sense of coherence to their lives.
• Reflective awareness: This includes not only awareness of the world
around us but self-awareness and how we relate to the world around
us. The closest parallel to Craig (2008) here would perhaps be the
commitment to understanding existence. Existential therapists
encourage clients to take a moment to deliberately detach themselves
from their typical stimulus-response action patterns and, instead,
really contemplate the choices they make and alternatives that exist.
• Involvement: Authentic individuals are truly involved with and com-
mitted to their choices, actions, and lives. Clients are encouraged not
to let things go or to let life simply happen to them, but to remain
engaged, controlled, and challenged. A committed person retains
the ability to self-regulate and remain goal-directed even in under
heavy duress.
• The scale of the life world: Attention is paid to helping the client
differentiate that which is truly important to them from that which
is less important or unimportant. False values are discarded in favor
of what really matters.
Another random document with
no related content on Scribd:
After this we begin the second stasis in tone v, in which at the end
of a verse we say,
Have mercy upon thy servant.
The choir beginneth, Thy commandments....
Have mercy upon thy servant.
And again the same choir, Thy hands have made me....
After the iind stasis, deacon, Again and again.... Page 142.
And again they begin the third stasis in tone iii.
Thy name, alleluia.
And again the same choir singeth,
Look upon me, and have mercy upon me....
After the iiird stasis, and after the troparia of the undefiled, deacon,
Again and again.... Page 142.
Then troparia, tone v.
Our Saviour rest thy servant with the just, and place him in thy
courts, as it is written, as being good, despising his iniquities, both
willing ones and those unwilling, and all those done in knowledge
and in ignorance, O lover of mankind.
Glory. Both now.
Christ God, who from the Virgin, shinest to the world, who hast
through her made manifest the sons of light, have mercy thou on us.
Then graduals, tone vi.
Unto heaven have I lifted up mine eyes, unto thee, O Word; have
compassion upon me, that I may live to thee.
Have mercy upon us who have been set at nought, appointing us,
O Word, to be vessels acceptable unto thee.
Glory.
To the Holy Ghost belongs every all-saving cause: on whomsoever
he, through worthiness, doth breathe, he quickly taketh him from
earthly things, gives wings, exalteth and appoints his place on high.
Both now, the same.
Then prokimenon, tone vi.
Blessed is the way wherein thou goest to-day, O soul, because a
place of rest hath been prepared for thee.
Verse. Return O my soul, unto thy rest, for the Lord hath wrought a
good thing for thee.
The message of the holy apostle Paul to the Thessalonians,
section cclxx.
Brethren, I would not have you to be ignorant.... ending, be ever
with the Lord.[35]
Priest. Peace to thee.
Reader. And to thy spirit.
Reader. A psalm of David. Alleluia, tone viii.
Blessed is he whom thou hast chosen and received, O Lord.
Deacon. Wisdom, standing, let us hear the holy gospel.
Priest. The reading of the holy gospel from John, section xvi.
The Lord said unto the Jews that came unto him, Verily, verily, I
say.... ending, the Father which hath sent me.[36]
Then the deacon. Let us pray to the Lord.
Choir. Lord, have mercy.
And the priest the prayer.
Master, Lord our God, who only hast immortality, who dwellest in
unapproachable light, who killest and makest alive, who wentest
down into hades and didst arise therefrom; thou didst in wisdom
create man, and didst turn him again to earth, exacting payment of
his spiritual debt. Thee we beseech, Accept the soul of thy servant,
and rest him in the bosom of Abraham, and Isaac, and Jacob; and
give unto him the crown of thy righteousness, the portion of the
saved, in the glory of thine elect; that in whatsoever he hath laboured
in this world for thy name’s sake, he may receive a plenteous reward
in the habitations of thy saints; through the grace, and compassions,
and love to man of thine only-begotten Son, our Lord Jesus Christ.
Amen.
Kathisma, tone ii.
To-day I from my kinsfolk sever’d am, and unto thee betake
myself, thou only sinless one: O rest me in the tabernacles of the just
with thine elect.
Then we say psalm xxii.
The Lord tendeth me, and there is nothing lacking to me.
Alleluia, thrice, repeating alleluia to every verse of the rest of the
psalm.
Then the present troparion, tone ii.
Since to the same abiding-place we all are urg’d, and under the
same stone shall come, and in a little time in self same dust shall be,
let us ask Christ for rest for him removed hence. For such our life is,
brethren, this on earth, a toy: that which is not it abides, and that that
doth abide it perisheth. We are a dream that stayeth not, a breath
that is not held, a flight of passing birds, a ship upon a trackless sea.
Then let us cry to the immortal King, O Lord, vouchsafe to him thine
endless blessedness.
Prokimenon, tone vi.
Verse. To thee is due a song, O God, in Sion.
The epistle to the Romans, section lxxxix.
Brethren, as by one man sin.... ending, Jesus Christ our Lord.[37]
Alleluia, tone vi.
Verse. Blessed is he whom thou hast chosen and received, O
Lord.
The gospel from John, section xv.
The Lord saith unto the Jews that came unto him, My Father
worketh.... ending, but is passed from death unto life.[38]
And the priest.
We give thanks unto thee, O Lord our God, for thine alone it is to
have immortal life, and inaccessible glory, and unspeakable love to
man, and an uninheritable kingdom, and there is no respect of
persons with thee; for thou hast appointed unto all men a common
limit of life, when life hath been fulfilled. Therefore we beseech thee,
O Lord, Rest thy servant, and our fellow minister, name, who hath
fallen asleep in hope of the resurrection of eternal life, in the bosom
of Abraham, and Isaac, and Jacob. And as on earth thou hast
appointed him a minister of thy church, so also declare him at thy
heavenly altar, O Lord; and like as thou hast adorned him with
spiritual honour among men, so accept him uncondemned in angelic
glory. Thou thyself hast glorified his life on earth, and do thou thyself
appoint the outgoing of his life to be the ingoing to thy holy righteous
ones; and number his soul among all them that from ages have been
acceptable unto thee.
For thou art the resurrection and the life, and the repose of thy
servant, name, who hath fallen asleep, O Christ our God, and to thee
we ascribe glory, with thine unbeginning Father, and with thy most
holy, and good, and life-creating Spirit, now and ever, and to ages of
ages. Amen.
Antiphon ii.
Were not the Lord with us, we none could have withstood the foe’s
attack; for they that overcome are thence lift up.
As a small bird be not my soul caught in their teeth, O Word: woe
unto me! how from the foe shall I be freed, who am a lover of sin.
Glory.
Through the Holy Ghost divinity comes to all, goodwill and
understanding, peace and blessing; for he is like-effective with the
Father and the Word.
Both now, the same.
The earth is the Lord’s, and the fulness thereof.[39]
Alleluia, thrice, repeating alleluia to every verse of the rest of the
psalm. Glory, alleluia. Both now, alleluia.
Troparion, tone ii.
In faith, and hope, and love, and meekness, and in chastity, and in
the priestly dignity thou piously hast liv’d, thou aye remember’d one.
Therefore the eternal God, whom thou hast served, in a bright and
pleasant place, where rest the just, thy soul hath plac’d; and, at the
judgment-seat of Christ, thou shalt forgiveness gain, and mercy
great.
Kathisma, tone v.
Thou knowest, O our God, that we were born in sin. Therefore we
thee beseech, Rest him who is remov’d from us, o’erlooking, as the
good one, the iniquities, which he, as mortal man, hath done in life,
through the God-bearing one’s entreaties, thou sole lover of
mankind.
Verse. His remembrance is to generation and generation.
The epistle to the Corinthians, section clviii.
Brethren, I declare unto you.... ending, so ye believed.[40]
Alleluia. Blessed is he whom thou hast chosen and received, O
Lord.
The gospel from John, section xxi.
The Lord spake unto the Jews that came unto him, I am the
bread.... ending, at the last day.[41]
And the priest this prayer.
O Lord of hosts, who art the joy of the afflicted, the consolation of
mourners, and the aid of all them that are faint-hearted; do thou in
thy tenderness console them that are constrained with grief for him
that hath fallen asleep, and heal every distress that lieth in their
hearts, and rest thy servant, name, who hath fallen asleep in hope of
the resurrection of eternal life, in the bosom of Abraham.
For thou art the resurrection, the life, and the repose of thy
servant, name, O Christ our God, and to thee we ascribe glory, with
thine unbeginning Father, and with thy most holy, and good, and life-
creating Spirit, now and ever, and to ages of ages. Amen.
Antiphon iii.
They that trust in the Lord are terrible to enemies, and wonderful
to all; for they look on high.
Let not the inheritance of the righteous, having thee, O Saviour, as
a helper, stretch forth their hands unto transgression.
Glory.
Of the Holy Ghost is the might in all things: him the hosts above
worship, and everything that hath breath below.
Both now, the same.
How amiable are thy tabernacles, O Lord of hosts....[42]
Alleluia, thrice, repeating also in order the rest of the Psalm.
Then troparion, tone vi.
O my beloved brethren, do ye forget me not, when ye sing unto
the Lord; but remember ye the brotherhood, and beseech ye God
that the Lord may rest me with the just.
Troparion, tone vi.
On me death suddenly hath come, and parted me to day from that
which was mine own; but me, translating, do thou rest, O Christ, in
places of refreshment.
Have mercy upon us, O Lord, have mercy upon us; for, destitute of
all defence, we sinners offer unto thee, as Master, this prayer, Have
mercy upon us.
Glory.
O Lord, have mercy upon us; for we have put our trust in thee. Be
not exceedingly wroth against us, neither remember our
transgressions; but, as being loving-kind, look now upon us, and
deliver us from our enemies; for thou art our God, and we are thy
people, we are all the work of thy hand, and we call upon thy name.
Both now. Theotokion.
Open unto us the gates of loving-kindness, O blessed God-
bearing one, that we perish not who put our trust in thee, but through
thee may we be delivered from calamities; for thou art the salvation
of the christian race.
His soul shall dwell in good things.
Verse. Unto thee, O Lord, have I cried....
The epistle to the Corinthians, section clx.
Brethren, Christ is risen ... ending, God may be all in all.[43]
Alleluia.
Blessed is the man that feareth the Lord.
Verse. His seed shall be mighty upon earth.
The gospel from John, section xxii.
The Lord spake unto the Jews that came unto him, This is the
will.... ending, at the last day.[44]
Then the beatitudes in tone ii.
In thy kingdom remember us, O Lord, when thou comest in thy
kingdom.
Blessed are the poor in spirit, for theirs is the kingdom of heaven.
Blessed are they that mourn, for they shall be comforted.
Blessed are the meek, for they shall inherit the earth.
Blessed are they which do hunger and thirst after righteousness,
for they shall be filled.
Blessed are the merciful, for they shall obtain mercy.
For tasting the tree’s fruit of old Adam from paradise was driven;
but for thee owning to be God, when on the cross he hung, the thief
was plac’d in paradise. And, saved by thy passion, Lord, we imitate
the thief, crying in faith, Remember us, when in thy kingdom thou
shalt come.
Blessed are the pure in heart, for they shall see God.
My maker, taking clay from earth, by will divine my body form’d,
but by a holy ordinance he plac’d a soul therein, by breathing breath
that beareth life. And when to sin’s corruption I in evil wise was
bound, me thou recalledst, lover of mankind, by tenderness extreme.
But rest, O God, among thy Saints, him whom thou hast receiv’d.
Blessed are the peacemakers, for they shall be called the children
of God.
When soul and body parted are, fearful and dread the mystery is
to all: then wailing goeth forth the soul, and hid the body is, consign’d
to earth. Therefore let us, knowing the final going hence, before the
Saviour come with tears, and cry, When in thy kingdom thou shalt
come, do thou remember us.
Blessed are they that are persecuted for righteousness’ sake, for
theirs is the kingdom of heaven.
Why bitterly do ye lament, O men, for me? and why in vain do ye a
murmuring make? he that is gone to all exclaims; for unto all a rest is
death. Then let us hear the voice of Job who saith, Death is the rest
of man. But rest, O God, among thy Saints him whom thou hast
receiv’d.
Blessed are ye when they shall revile you, and persecute you, and
shall say all manner of evil against you falsely for my name’s sake.
The all-wise Paul hath clearly fore-announc’d the change,
instructing all that uncorrupt the dead shall rise, and we be chang’d
by God’s command. Then shall that trumpet sound in fearful wise,
and they that have from ages slept shall rise from sleep. But rest, O
God, among thy Saints him whom thou hast receiv’d.
Rejoice and be exceeding glad, for great is your reward in heaven.
He that is gone and in the grave lies dead, being reconcil’d, to all
exclaims, Come unto me, ye sons of earth, see ye the body’s beauty
render’d dark. Then, brethren, knowing his departure hence, let us
before the Saviour come, and cry with tears, Rest thou, O God,
among thy Saints him whom thou hast receiv’d.
Glory. Both now. Theotokion.
Thou, Queen, didst seedlessly within thy womb in supernatural
wise conceive the God who ere the ages was, and bring him forth in
flesh unchangedly and unconfusedly, himself being God and man.
Therefore we ever owning thee God-bearing one in faith exclaim to
God brought forth from thee, Remember in thy kingdom also us.
Verse. His soul shall dwell in good things.
The epistle to the Romans, section cxiii.
Brethren, he that regardeth the day.... ending, the dead and living.
[45]
Alleluia, tone vi.

Verse. His soul shall dwell in good things.
The gospel from John, section xxiii.
The Lord spake unto the Jews that came unto him, I am the bread
of life.... ending, at the last day.[46]
Then psalm l. And the canon, tone vi.
Ode i. Irmos.
Him that beneath the surges of the sea....
Refrain. Rest, O Lord, thy sleeping servant’s soul.
To thee, O benefactor, Christ, and Lord of all, we cast us down
with fervent tears, and wailing cry this funeral song, Thy faithful
servant rest, thou that art loving-kind.
Him that is dead in hope of resurrection grant the holy standing,
Word, at thy right hand with thine elect, prolongedly with voice of
praise we pray, O lover of mankind.
Thy chosen servant from the earth remov’d, O lover of mankind,
count worthy brightly to rejoice within thy kingdom heavenly and
rever’d; and overlook, as loving-kind, his soul’s iniquities.
Glory.
Alas! life’s glory grew as grass, and straightway was dried up.
Where in the grave is honour? and where form or beauty there?
Then spare thy servant, Lord, as being loving-kind.
With love, as it behoves, we thee all praise, O Mary, Mother of
God, Virgin most pure; for thou hast ever sleepless eyes—thy
prayers—to save us now from sins, and from the doom of death.
Ode iii. Irmos.
There is none holy like to thee, O Lord my God....
There is no man on earth that hath not sinn’d, O Word. Therefore
accept a prayer from us, the lowly ones: and, Saviour, pardon and
forgive thy servant all iniquities.
And who, O lover of mankind, as thou, Lord merciful, forgivest sins
of quick and dead with great authority? Therefore thy servant do
thou save by this.
Glory.
Of calling from on high, O Saviour, him heritor declare, even him
gone hence in faith, accepting his last tearful prayer, thou only
sinless one.
O thou that art our Queen, all holy Virgin, cease not beseeching
God, whom thou didst bear, to count him worthy of his kingdom,
even him who hence in faith hath gone.
Kathisma, tone vi.
Verily everything is vain, and life a shadow is, a dream; for vainly
every earth-born one disquieteth himself, as saith the scripture.
When we have gain’d the world, then dwell we in the grave, where
kings and beggars are as one. Therefore, O Christ, thy servant rest
in tract of living ones, and in the dwellings of the just.
Ode iv. Irmos.
Thy divine exhaustion on the cross....
Since importable is the terrible threatening of that day, let us
unceasingly beseech of Christ forgiveness of all sins for him that
hath in faith and hope of resurrection hither gone.
Since, through penitence, he, thy servant, unto thee a lamp
enkindled brightly ere his death, O Master, Saviour loving-kind,
vouchsafe to him in brightly wise thy bridal-room.
Glory.
When all things hid thou dost reveal, and prove our sins, O Christ,
him whom thou hast receiv’d do thou then spare, remembering his
confession, Lord.
Holy God-bearing one, forget not all that cry to thee with ceaseless
wail; and find him rest, thou blessed one, even him, thy faithful
servant, who is gone from us.
Ode v. Irmos.
Of thy divine epiphany, O Christ....
In the elect ones’ choir, and in the joy of paradise, O thou
compassionate one, give rest to him whom thou from us in faith
removed hast; for thou, our Saviour, hast divine repentance laid on
all men who have sinn’d; and him, as Master, of thy kingdom worthy
count.
According to thy might as God, thou art, in lordly wise, unto thy
creature merciful, whom thou subjected hast to human law, O Lord,
sole lover of mankind. Therefore remit, forgive the sins of him gone
hence in faith, and him, O Saviour, of thy kingdom worthy count.
Glory.
None there escape the fearful sentence of thy judgment-seat:
kings, mighty ones with servants all together stand, and them, the
people who have sinn’d, the judge’s fearful voice bids to gehenna’s
doom; but save from this thy servant, Christ.
In supernatural wise from thee was born, according unto human
nature, him that Redeemer is; and him, O thou unwedded Virgin,
ceaselessly beseech to free from torment all, and from the fierce and
fearful hades’ pains; and save him who is now in faith remov’d from
us.
Ode vi. Irmos.
The lowest depth....
Death and the grave and judgment us await, impressing all our
works; and out of these thy servant save, O lover of mankind, even
him who thou removed hast.
Open, my Saviour, I beseech thee, unto him gone hence thy
mercy’s door, that he, O Christ, in glory may in chorus sing,
partaking of the gladness of thy mightiness.
Glory.
Deliver, Saviour, from iniquities thy servant for thy mercy’s sake,
him whom thou now removed hast in faith; for none is justified by
human works, O lover of mankind.
The slayer of death and looser of the curse in flesh thou
broughtest forth, God-bearing one, and all that die in faith he saves,
as being good and lover of mankind.
Then the customary ectenia.
Again and again.... Page 142.
And the prayer, O God of spirits.... Page 139.
Condakion, tone viii.
Rest with the Saints, O Christ, thy servant’s soul, where is no pain,
nor grief, nor sighing, but life that endeth not.
Icos.
Thyself alone immortal art, who madest and didst fashion man, for
out of earth we mortals fashion’d were, and unto that same earth
shall go, as thou who madest me hast given command, and sayest
unto me, Earth thou art, and unto earth shalt thou return. And thither
all we mortals go, making the funeral wail, even the song, the
Alleluia.
Hearken in thoughtful wise, I pray; for I with pain these words
announce; yea, for your sake I make the wail: it may for profit be to
some. But when ye have to sing these words, remember me who
once was known; for ofttimes we together went, and in God’s house
together sang the Alleluia.
Arise ye then, and gather ye together all, and, sitting down, hear
ye a word, Brethren, the judgment-seat is dread, where we have
every one to stand. There none is slave, and none is free; there
none is little, none is great; but all in nakedness shall stand: for this
cause it is well to sing ofttimes the psalm, the Alleluia.
Bewail we all with tears as we behold the relics lie, and all
approaching them to kiss let us in equal wise exclaim, Lo, thou hast
left them who thee lov’d: wilt thou not speak with us again? Why dost
thou speak not, friend, as thou wast wont to speak to us? But so
thou silent art, even to say with us the Alleluia.
What, brethren, are the dying’s bitter words, which, when they go,
they say? I from the brethren parted am, I quit and leave you all, O
friends. Then where I go I do not know, and how I shall be there
know not: God only knows, who calleth me. But make ye my
memorial with the song, the Alleluia.
Then where now go the souls? then how now fare they there? I
long to learn the mystery; but none sufficient is to tell. Do they
remember their own things, as we remember them? or have they us
forgotten who are left, who them lament and make the song, the
Alleluia.
Accompany the dead, O friends, and to the grave with heed hie
ye, and muse ye there in thoughtful wise, and your own feet prepare:
all youthfulness is cast therein, all vigour fadeth there: there dust and
ashes are, and worms: there all is silence, and none saying Alleluia.
Lo, now we see him lying, but to us no presence is of him: behold,
the tongue now silent is, and, lo, already cease the lips. Farewell, O
friends, O children; be ye saved, O ye brethren, O acquaintance, be
ye sav’d; for I depart my way. But make ye my memorial with the
song, the Alleluia.
Not one of those who there hath gone doth live again to tell to us
how they, our brethren once and kinsfolk, fare who there have come
before the Lord. Therefore, we oft, yea, ever say, Do they each other
there behold? do they a brother see? do they together say the
psalm, the Alleluia?
We go the everlasting way in mien as them that are condemn’d,
with faces all cast down. Then where is beauty? where is wealth?
then where the glory of this life? Nothing of these shall help us there,
even to say ofttimes the psalm, the Alleluia.
Why in untimely wise disquietest thou thyself, O man? one hour,
and all is gone; for there in hades no repentance is, nor any further
pardon there: the never-dying worm is there, all there is dark and
gloomy land, where I must come to be condemn’d. For I have not
ofttimes made speed to say the psalm, the Alleluia.
Nothing so soon forgotten is by man as man when he is gone; for,
if we do remember for a time, we straightway death forget, when
absent is the dead. And parents even every child forget, that, of the
womb begot, they nourish’d have, and have with tears accompanied
with the song, the Alleluia.
I remind you, O my brethren, and my children, and my friends, that
ye forget me not when ye beseech the Lord. I pray, I ask, I make
entreaty that ye keep these words in memory, and bewail me day
and night. I speak to you as Job did to his friends, O sit ye down to
say again the Alleluia.
Forsaking all things we depart, and naked and abhorrent we
become; for comeliness doth fade away as grass, but only do we
men delude ourselves. Thou naked, wretched one, wast born, and
altogether naked there shalt stand! Then be not prodigal in life, O
man; but only always sigh with wailing, Alleluia.
If thou, O man, art merciful to man, he there shall mercy have to
show to thee; and if to any orphan hast been kind, he there shall
thee deliver out of need; if thou in life the naked clothed hast, he
there shall clothing have to put on thee, and sing the psalm, the
Alleluia.
The way is evil whereby I depart, and therein so I never went; that
country also is unknown, where me none recognize at all. ’Tis fearful
them to see who dreadfully are led, and him who me hath call’d, who
ruleth life and death, and there us biddeth when he willeth. Alleluia.
If from some country we depart, we of some guides have need.
What shall we do, and whither go, that country in, where we are
quite unknown? To thee will then be needful many guides, and many
prayers to go with thee to save thy wretched soul, ere it attain to
Christ, and say to him, the Alleluia.
They that to lusts material subject are, in nowise have forgiveness
there: there terrible accusers are, and there too opened are the
books. Then where, O man, wilt thou glance round? or who will there
then thee assist? save thou in life hast wrought some good, or done
some kindness to the poor, singing the Alleluia.
Both youth and bodily beauty fade away in time of death, and then
in painful wise is parch’d the tongue, and, dried up, is scorch’d the
throat, then quenched is the beauty of the eyes, all chang’d the
beauty of the face, the beauty of the neck is spoil’d, and what
remaineth silent is to say ofttimes the Alleluia.
Keep silence then, keep silence: O ye survivors, be ye still before
him lying there, and contemplate the mystery great; for fearful is the
hour. Hush, that the soul may go in peace; for it endureth anguish
great, and in much fear beseecheth God with Alleluia.
I have seen an infant dying, and for my life have wept; for it was
altogether scar’d, and, when its hour came, trembling cried, O father,
help me; mother, save me! and none sufficient was to help it then:
they only griev’d beholding, and in the grave bewail’d it. Alleluia.
How many on a sudden have been taken from their bridal to the
grave, betroth’d been with an everlasting troth, have costless made
the dirge, and from the chamber have not risen; but together there
was marriage and the grave, together troth and parting, together
laughter and the wail, yea, and the psalm, the Alleluia.
We are enflam’d when only hearing that everlasting light is there,
there our life’s fount, and there eternal joy: the paradise is there
where every soul rejoiceth with the just. We all in Christ shall
gather’d be, that so to God we all may cry the Alleluia.
All-holy Virgin, thou unwedded one, who didst bring forth th’
approachless light, I pray, entreaty make, and beg, Cease not to
pray the Lord concerning him, thy sleeping servant, thou most pure,
that in the day of judgment he may find forgiveness there; for thou,
as Queen all pure, to pray thy Son hast always boldness. Alleluia.
Then again the condakion.
Rest with the Saints, O Christ.... Page 188.
Ode vii. Irmos.
Narrateless wonder....
As being pitiful, O Christ, deliver him, thy servant, whom thou in
faith received hast, from fearful doom, and from gehenna’s fire, and
to thy servant grant to sing to thee, Blessed art thou, redeemer, God.
Within the land of gentle ones, and in delights of paradise, in
glory’s wondrous dwelling-place, thy servant faithfully asleep
esteeming worthy, God, do thou grant him to sing to thee, Blessed
art thou, redeemer, God.
Glory.
Great is the doom and undescribable the need, O brethren, in
gehenna; for the souls of sinners there are burned with their bodies,
and in anguish weep, unable to exclaim, Blessed art thou, redeemer,
God.
Both now.
Them that undoubtingly thee praise, O Mother of God, thou
altogether undefil’d God-bearing one, when living by thy prayers for
ever guard, and when departed free from bitter torment, that they
with thee to Christ may say, Blessed art thou, redeemer, God.
Ode viii. Irmos.
Fearingly quake, O heaven....
O what dread hour awaiteth sinners, brethren! O what terror then!
gehenna’s fire consumes, and shall eternally torment. Therefore, O
Christ, compassionate Lord, deliver him departed now from us from
fearful threatening, and snatch him from gehenna’s pains eternally.
Oh, of the just the joy which they receive when comes the judge!
for them the bridal-chamber is prepar’d, and paradise, and all
Christ’s kingdom; and there thy servant, Christ, make manifest
rejoicing with the Saints eternally.
Glory.
Who shall endure the fearful menace of thy presence, Christ? the
heavens thereat roll’d up shall be as is a scroll in fearful wise, the
stars shall fall, and all creation shake with fear, and changed be the
light; but then, O Word, spare him whom thou removed hast from us.
Him whom thou gavest flesh in supernatural wise, O pure, even
the Son, he is the judge of living and of dead, and judgeth all the
earth, and saves from torment whom he wills, and them especially
who in types adore him lovingly, and thee, God-bearing one, extol
eternally.
Ode ix. Irmos.
Weep not for me, O mother....
O weep ye not, all ye who die in faith; for Christ for us bore flesh,
the cross, and sepulture, and made all them immortal sons that sing
to him, O into judgment with thy servant enter not.
Let us, ye faithful, from the heart pray Christ to stablish in the
dwellings of the saints the brother who in faith and hope of
resurrection sleeps; for there is judgment stern and trial dread, and
none can help himself without good works, and common prayer of
faithful ones; and let us cry, Lord, into judgment with thy servant
enter not.
Glory.
In, Blessed One, thy glory that becomes not old, and in delights of
paradise, place him who now is gone from us, and in the right-belief
and penitence betaketh him to thee in faith; and of thy kingdom him
a chosen partner make.
God-bearing Virgin, we reverently, we, faithful ones, extol thee
who art mother of life in supernatural wise; for we, aforetime dead,
being made immortal, life have found; and, lo, to thee the song we
end.
Deacon. Again and again.... Page 142.
And the prayer, O God of spirits.... Page 139.
Exapostilarion.
Now am I at rest, and much forgiveness have receiv’d; for I have
passed from corruption, and am translated unto life: glory to thee, O
Lord.
And the people the same.
Verse i. Man is as grass, his day is as a flower of the field.
Verse ii. For his spirit goeth through in him, and he shall not be.
Verse iii. And the mercy of the Lord shall endure to ages.
And to each verse the exapostilarion.
Then, Glory. Both now.
Now have I chosen the maiden Mother of God, for Christ,
redeemer of all, was born of her: glory to thee, O Lord.
And straightway, Praise the Lord from the heavens....[47]
Then stichera, tone vi.
Like, Having despair’d....
Thy godly minister is gone to thee, now deified in the translation by
thy quickening mystery, Christ: take as a bird his soul into thy hand,
and range him in thy courts and in the angelic choirs, and rest him
whom thou hast received by thy command, O Lord, for thy great
mercy’s sake.
Strange is the mystery of death; for unacceptably it comes to all,
nature by force is spoil’d; it taketh elders, abbots, scribes, teachers
who vainly strive, bishops, and pastors too. Then let us cry with
tears, Him, whom thou hast receiv’d, O Lord, by thy command, O
rest, for thy great mercy’s sake.
He that in piety hath liv’d, and was thy decorated priest, O Christ,
the celebrant and offerer of thy mysteries divine, is gone, by thy
divine command, from life’s alarms to thee; and him, accepting as a
priest, O Saviour, save, and with the righteous rest, even him whom
thou received hast, for thy great mercy’s sake.
God-bearing Virgin, we have understood the God made flesh from
thee, whom do thou pray to save our souls.
Then they say, Glory to God in the highest....
And after the Vouchsafe, O Lord....
the following stichera idiomela are said,
of Damascene, tone i.
What sweet of life abideth unaccompanied with grief? what glory
stayeth upon earth unchang’d? All is the feeblest shade, all the most
cheating dream: one moment, and death taketh all these things. But
in thy face’s light, O Christ, and in the sweetness of thy beauty, grant
rest to him whom thou hast call’d, as lover of mankind.
Verse. The Lord tendeth me, and there is nothing lacking to me.
By deed, my Saviour, thou hast shewn that thou the resurrection
art of all, who didst, O Word, by word raise Lazarus from the dead.
Then were the fetters burst, and shatter’d hades’ gates; then human
death declared was a sleep. Thou, therefore, who didst come thy
creature, not to judge, but save, rest him whom thou received hast,
as lover of mankind.
Thou art made manifest, O Bringer-forth of God, a fervent
advocate for all, for all a shelter, and a might of God for them that hie
to thee, an aid for them that are in need, a quick deliverance for the
bound. For thee against barbarians Christ hath placed as a fence,
and barrier, and assailless wall; and for the weak a strength
unovercome; and for our souls the arbitress of peace.
Stichera, tone ii.
Woe unto me, what agony hath the soul when it is from the body
torn! alas, then how it weeps, and none is merciful to it! To Angels
lifting eyes, without effect it prays; to men extending hands, it findeth
none to help. Therefore, my brethren lov’d, musing on our brief life,
let us for the departed ask for rest from Christ, and for great mercy
for our souls.
Verse. When I was in affliction I cried unto the Lord, and he heard
me.
Come, let us all a wonder passing thought behold: he who but
yesterday abode with us now lieth dead. Come, let us know that

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Existential-Integrative Approaches to

Treating Adolescents 1st Edition Dr.

Existential Psychotherapy: A Genetic-Phenomenological

Diagnosing and Treating Children and Adolescents A

Abnormal Psychology An Integrative Approach Eighth

Agro ecological Approaches to Pest Management for

Approaches to Peace: A Reader in Peace Studies David

Mass Spectrometry-Based Approaches for Treating Human

A Life Cycle Approach to Treating Couples From Dating

Young Children’s Existential Encounters Zoi Simopoulou

ISBN 978-1-349-95210-6 ISBN 978-1-349-95211-3 (eBook)

Library of Congress Control Number: 2017940632

© The Editor(s) (if applicable) and The Author(s) 2017

Cover illustration: Chronicle / Alamy Stock Photo

Printed on acid-free paper

This Palgrave Macmillan imprint is published by Springer Nature

1 An Introduction to EI Therapy with Adolescents 1

2 The Incidence, Prevalence, and Risk Factors Associated

3 A Developmental Model of Existential Anxiety During

4 Core Existential Treatment Approaches with Adolescents 93

5 EI Approaches to Treating Anxiety in Adolescents 127

6 EI Approaches to Treating Depression in Adolescents 153

7 EI Approaches to Treating Substance Abuse Disorders

8 EI Approaches to Treating Disruptive Behavior Disorders

9 EI Approaches to Treating Trauma 241

Fig. 3.1 Developmental model of existential anxiety in adolescence 72

It should come as no surprise that existential-integrative (EI) therapy

© The Author(s) 2017 1

paradoxical effect on the ﬁeld, limiting the variety of evidence deemed

We are moving away from relatively prescriptive manuals containing slightly

uniﬁed transdiagnostic approach that culls the principal research-supported

tended to “ﬁnd greater meaning or purpose in life, their level of psycho-

(2008) landmark work on EI has demonstrated the approach works well

freedom (Schneider, 2008). Any serious student of the approach certainly

At the core of Schneider’s (2008) spectrum is the experiential freedom

in existential therapy. A therapist who engages in other-focused listening,

EI: PRINCIPLES AND PROCESS

certainly relied upon but EI pays special attention to a clinician’s lived

cultivating a sense of intentionality in their approach to life that results

Phase Two of Spinelli’s (2015) model is referred to as “Co-habitating the

ADAMS’S (2014) ON EXISTENTIAL COUNSELING

The overall aim of the existential counselling psychologist is to make this

Practical application of existential theory would seem to be a priority for an

When Sartre wrote (2003, p.129) that “To be free is to be condemned to be

This principle ties in very closely with Schneider’s (2008) discussion of

world they inhabit. The EI therapist accepts these observations and

CRAIG’S (2008) EXISTENTIAL COMMITMENTS

interpersonal relations. Distant memories, present circumstances, and

• The question of what it means to be a human being: What makes an

humanity is unique unto ourselves. The existential therapist does not

Several important questions seem to naturally ﬂow from these commit-

important? How is our meaning different and similar to other humans?

LEONTIEV’S (2015) TARGETS OF LIFE ENHANCEMENT WORK

to reach his or her fullest potential. Questions pertaining to meaning form

• The curiosity and courage to know and understand: This is a very

Alleluia, tone vi.

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