Cultic Studies Review, Vol. 5, No. 2, 2006, Page 75
made between philosophical and methodological naturalism. The former is a metaphysical
position that all of reality, including consciousness, can be explained as material events, as
―atoms and the void.‖ The latter is an epistemological principle of investigation that even
deeply religious scientists can follow to learn more about natural phenomena.
I believe that an epistemological principle of methodological self-doubt lies at the heart of
the ―deep communication‖ that enables two people to understand each other at a
fundamental, worldview level. ―Deep communication‖ refers to the nonjudgmental sharing
of fundamental, close-to-the-heart perceptions, beliefs, values, goals, and feelings. Deep
communication is perhaps most conspicuous in the psychotherapeutic process, in which
therapists place their own fundamentals in ―suspend mode‖ and nonjudgmentally open
themselves up to their clients‘ inner selves. Therapists show an interest in and willingness to
learn from clients through the clients’ words and actions within the therapeutic relationship.
Therapists do not allow their ―theories‖ to force clients‘ into categories that are inconsistent
with the clients‘ view of the world. Nevertheless, therapists do more than help clients see
themselves in a psychological mirror. Therapists use their own understanding of the world—
their own worldviews, which change constantly as a result of dialogue with their clients—to
help clients learn about themselves. Thus, the methodological self-doubt of psychotherapy
is not linear, as is methodological naturalism. Psychotherapy is an oscillation. Therapists
temporarily suspend their own worldview to try to enter the worldview of clients, but then
therapists return to their own worldview, enriched by their encounter with clients, to figure
out how to help clients address the issues that generated enough conflict to bring them into
therapy in the first place. During this back-and-forth process, therapists engage clients in a
dialogue that opens up both to other perspectives, and gives clients the confidence to try
new behaviors. In short-term psychotherapy, this process is a form of mutual problem-
solving. In long-term psychotherapy, it can, for all intents and purposes, result in a
conversion, a worldview shift of the client that enables him or her to lead a more rewarding
life.
A successful psychotherapeutic endeavor rests on respect (Langone, 1992), which honors
the client‘s
mind, the capacity to reason.
autonomy, the right to run one‘s own life.
identity, however dysfunctional that identity may be.
dignity, the need to feel worthwhile.
A psychotherapist cannot penetrate a client‘s worldview unless the client permits the
therapist to enter the client‘s inner sanctum. During successful therapy, clients slowly
disclose beliefs, sometimes beliefs that have been ―secrets‖ or beliefs of which clients have
been previously unaware, as the therapist earns their trust over time. This trust is not likely
to develop except in a context of respect. If a therapist were to demean clients‘ minds,
disregard their autonomy, assault their identity, and trample on their dignity, clients would
not trust the therapist enough to engage in any deep communication (although there are
cultic scenarios in which unscrupulous therapists can persuade vulnerable people to put up
with abuse that would not normally be tolerated).
Respect is even more important to deep communication in nontherapeutic settings, for the
other person is not coming to an expert for help. For example, a clergyman, a teacher, a
police officer, or a parent who wants to ―get through‖ to a youngster who is troubled or is
flirting with a cultic or extremist organization must begin with respect, which, as I tried to
explain above, is not the same as merely having ―good intentions‖ toward the person. These
well-intentioned people should be more ready to listen and to ask questions than to lecture
and offer opinions. They should be patient and earn the right to be admitted to the youth‘s
made between philosophical and methodological naturalism. The former is a metaphysical
position that all of reality, including consciousness, can be explained as material events, as
―atoms and the void.‖ The latter is an epistemological principle of investigation that even
deeply religious scientists can follow to learn more about natural phenomena.
I believe that an epistemological principle of methodological self-doubt lies at the heart of
the ―deep communication‖ that enables two people to understand each other at a
fundamental, worldview level. ―Deep communication‖ refers to the nonjudgmental sharing
of fundamental, close-to-the-heart perceptions, beliefs, values, goals, and feelings. Deep
communication is perhaps most conspicuous in the psychotherapeutic process, in which
therapists place their own fundamentals in ―suspend mode‖ and nonjudgmentally open
themselves up to their clients‘ inner selves. Therapists show an interest in and willingness to
learn from clients through the clients’ words and actions within the therapeutic relationship.
Therapists do not allow their ―theories‖ to force clients‘ into categories that are inconsistent
with the clients‘ view of the world. Nevertheless, therapists do more than help clients see
themselves in a psychological mirror. Therapists use their own understanding of the world—
their own worldviews, which change constantly as a result of dialogue with their clients—to
help clients learn about themselves. Thus, the methodological self-doubt of psychotherapy
is not linear, as is methodological naturalism. Psychotherapy is an oscillation. Therapists
temporarily suspend their own worldview to try to enter the worldview of clients, but then
therapists return to their own worldview, enriched by their encounter with clients, to figure
out how to help clients address the issues that generated enough conflict to bring them into
therapy in the first place. During this back-and-forth process, therapists engage clients in a
dialogue that opens up both to other perspectives, and gives clients the confidence to try
new behaviors. In short-term psychotherapy, this process is a form of mutual problem-
solving. In long-term psychotherapy, it can, for all intents and purposes, result in a
conversion, a worldview shift of the client that enables him or her to lead a more rewarding
life.
A successful psychotherapeutic endeavor rests on respect (Langone, 1992), which honors
the client‘s
mind, the capacity to reason.
autonomy, the right to run one‘s own life.
identity, however dysfunctional that identity may be.
dignity, the need to feel worthwhile.
A psychotherapist cannot penetrate a client‘s worldview unless the client permits the
therapist to enter the client‘s inner sanctum. During successful therapy, clients slowly
disclose beliefs, sometimes beliefs that have been ―secrets‖ or beliefs of which clients have
been previously unaware, as the therapist earns their trust over time. This trust is not likely
to develop except in a context of respect. If a therapist were to demean clients‘ minds,
disregard their autonomy, assault their identity, and trample on their dignity, clients would
not trust the therapist enough to engage in any deep communication (although there are
cultic scenarios in which unscrupulous therapists can persuade vulnerable people to put up
with abuse that would not normally be tolerated).
Respect is even more important to deep communication in nontherapeutic settings, for the
other person is not coming to an expert for help. For example, a clergyman, a teacher, a
police officer, or a parent who wants to ―get through‖ to a youngster who is troubled or is
flirting with a cultic or extremist organization must begin with respect, which, as I tried to
explain above, is not the same as merely having ―good intentions‖ toward the person. These
well-intentioned people should be more ready to listen and to ask questions than to lecture
and offer opinions. They should be patient and earn the right to be admitted to the youth‘s
