Feeling Safe: More Than Stepping Out of Your Shell

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Do you ever feel like you’re just scuttling through life, always on the lookout for ways to protect yourself from disappointment, criticism, disaster, or failure?

We humans have an innate desire to feel safe, says Jacob Flores-Popcak, a pastoral counselor at CatholicCounselors.com. We want to feel physically safe, of course, but we also crave a sense that, whatever life throws at us emotionally, physically, or spiritually, we’ll be able to meet—and survive—the challenge.

This desire is natural and good, but sometimes people try to secure that sense of “existential safety,” as Flores-Popcak puts it, in ways that backfire. To help clients understand the difference between healthy and unhealthy ways of coping, he asks them an amusing question: Are you living more like a hermit crab or a sea turtle?

Let’s take a closer look at what he means by that—and why it matters.

The Hermit Crab Mentality

Hermit crabs are small creatures with soft, vulnerable abdomens that protect themselves by living in discarded sea snail shells. As they grow, they must find progressively larger shells, meaning that they’re constantly on the lookout for a more suitable shell their entire lives.

Many people approach life in a similar way, Flores-Popcak says.

“We scuttle along the beach of life, searching for a shell to protect us from threats,” he says. This “shell” is a strategy or ritual that can take many different forms: obsessive behaviors, scrupulous rule-following, or withdrawing from society, for instance.

But even if we find a “shell” that calms our fear for a while, we eventually “outgrow” it and need an even bigger, more complicated behavior or habit to restore that feeling of control.

“For example, a socially anxious person might at first avoid some large gatherings to feel safe,” Flores-Popcak explains. “But over time, as the anxiety worsens, the person may widen the scope of social situations they avoid. Eventually, they may feel it is better to avoid social contact altogether.”

Similarly, someone with obsessive-compulsive tendencies might begin with small rituals, like checking the stove once before leaving the house.

“Soon,” Flores-Popcak says, “that ritual might take hours, because as the anxiety grows, the need for bigger and bigger ‘shells’ keeps growing too.”

The problem isn’t the desire for safety itself—it’s the belief that safety is something external, something we need to find or control outside of ourselves. This mindset leaves us perpetually anxious and reactive, searching for the next thing to make us feel secure.

The Freedom of the Sea Turtle

The alternative, Flores-Popcak says, is to understand that God did not make us to be hermit crabs, scuttling along the beach of life in constant search for a big enough shell.

Instead, we need to understand that God made us to be like sea turtles. Unlike the hermit crab, whose shell is external, the sea turtle’s shell is part of its body.

“Sea turtles aren’t compelled to run around in a panic, constantly looking for an adequate shell.” Flores-Popcak continues. “They sense threats, of course, but aren’t controlled by them. They can take risks. They move slowly and assuredly, knowing they’re already protected. Most importantly, their sense of safety grows with them. Likewise, our sense of safety is meant to be an integral part of who we are, not something we have to find outside ourselves. An internal grounding that leaves us open to meaningful relationships and experiences.”

Living like a sea turtle means embracing the truth that your safety comes from within. For Christians, this safety is rooted in the knowledge that God’s love and grace are always with us.

“Christ’s passion, death, and resurrection consecrated us to himself,” Popcak-Flores says. “Our safety isn’t found in external rituals or achievements—it’s found in him, dwelling within us.”

Moving Toward Emotional Safety

If you find yourself stuck in the hermit crab mentality, take heart: change is possible. The first step is to pause and ask yourself a simple question: What would I do if I already knew I was safe?

Flores-Popcak elaborates: “What would it look like for me to approach this if I already knew I was safe? How would I approach this thing I’m about to do differently if doing that thing wasn’t what made me safe, but instead I was already safe—and that safety rested within me?”

The first time you try it, you might feel uneasy because your old way feels so ingrained, he says. “That first step is always going to be the hardest, because you will be taking a risk—a gamble, as it were—on the possibility that you’re safe. You won’t believe it until after you’ve already done it.”

But, he continues, “even if you don’t fully believe it yet, imagining what it would look like to act from a place of safety – what you’d allow yourself to do if you already felt that safe feeling – can give you a vision for a different way of life.”

Start with something small, he says. “You don’t have to dive headfirst into something that feels terrifying. Take one tiny step. For instance, if you’re socially anxious, maybe you text a friend instead of avoiding contact altogether. If you’re struggling with obsessive-compulsive behaviors, try waiting a few minutes before allowing yourself to act on a ritual.”

Over time, these small risks can build confidence and reinforce the truth that your safety isn’t dependent on external circumstances.

“When you act from a place of safety, even in small ways, you start to internalize the truth that God has made you whole and capable,” Flores-Popcak says.

For those who struggle to feel this safety, seeking support can make all the difference. If you’re ready to move from anxiety and control to confidence and freedom, consider reaching out to a Catholic pastoral counselor at CatholicCounselors.com.

How To Grow Closer to God This Lent

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In my time as a pastoral counselor (and my lifetime of being Catholic) I’ve heard a lot of mixed feelings and views about Lent, and how to approach our Lenten practices. More often than not, however, I hear of a belief that Lent is a time where we simply give things up or “suffer“ enough that we somehow will heal our relationship with God and grow closer to Him. This stems from the idea that “if I was just holy enough I wouldn’t have the struggles that I do.” But more often than not, this approach leads to a feeling of fear, guilt, or anxiety, because it comes with the notion that we have to earn God’s love or that God has the intention of punishing us.

To reframe our view of Lent and what it’s meant to be, I think it’s important that we first define the difference between “suffering” and “redemptive suffering.” Suffering occurs when we undergo pain, distress, or hardship. That’s it, that’s where it ends. Redemptive suffering, however, occurs when we endure something difficult for the sake of a greater good, it is a suffering that leads to a greater healing, and works for the good of ourselves and others.

God never intends or desires for us to suffer for the sake of suffering. Jesus modeled this by enduring the greatest suffering for us to work for our good and to redeem us. Jesus’ suffering, while great, was redemptive. And he suffered in that great way so that we didn’t have to!

If we keep this perspective in mind, we can see that Lent is not simply about suffering, it’s about growing. Growing in our strengths and virtues, growing in becoming more of who God created us to be, growing in our relationships on earth, and growing in our relationship with God. This can mean giving something up, or it can mean working on something. Having difficult conversations we’ve been putting off; changing the way we talk to ourselves so that it aligns with who God created us to be rather than demeaning ourselves;  learning to set healthy boundaries with others, because allowing people to treat us badly doesn’t work for our good or theirs; and so much more. Lenten practices are about what good we are working towards, not just giving something up for the sake of suffering.

Another important reminder for us, is that when Jesus went through that tremendous redemptive suffering for us, he did not do so alone. He was not isolated and carrying his cross alone. He allowed Simon to help him carry his cross, others were there at the foot of the cross. He was not alone. And He does not want us to be alone in our suffering. He modeled to us many times the importance of asking for help. Asking God for help, asking for help from the people around us, or seeking help when it is not immediately around us. We are not alone, and often, it takes a lot of courage to ask for help. So this in and of itself could be a Lenten practice—growing in the ability to seek support and accept help when needed.

Whatever you choose to focus on this Lent, remember that God desires a relationship with you. He loves you. He does not want you to suffer for the sake of suffering, he wants you to grow closer to Him and He wants you to allow Him into your life so that He can be closer to you. Focus on growth this Lent, and remember that whatever you choose to do is intended to work for the good of yourself and others.

How to Have Healthy Conflict That Improves Your Relationships

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Conflict often gets a bad rap. Many of us grow up thinking it’s best to avoid it—especially with those we love.

But conflict—that is, a disagreement between two people about priorities, values, and goals—is an inevitable part of human relationships. And according to Mark Kolodziej, a pastoral counselor with CatholicCounselors.com, conflict doesn’t have to be something we fear. In fact, when handled well, conflict can actually strengthen relationships, fostering growth and mutual respect.

“Conflict is not a bad thing,” Kolodziej says. “It actually is beneficial and healthy for families and for couples.”

Avoiding conflict, he adds, ultimately hurts relationships, letting problems fester instead of being addressed.

 

Keys to Creative, Constructive, Respectful Conflict

How can we approach conflict in ways that help us grow and strengthen our relationships? Kolodziej suggests several strategies.

Reframe Conflict as a Team Challenge

For many people, the words “conflict” and “fight” are nearly synonymous: conflict is seen as a contest in which there is a high risk of getting hurt, and which is resolved when one person “wins” and the other “loses.”

But Kolodziej suggests seeing conflict as a challenge two people can tackle together, an exercise in teamwork. In this problem-solving approach, “the relationship is more important than being right,” he says.

 

Focus on High-Impact Problems

Choosing which conflicts to put time and energy into is also key; you don’t necessarily want to spend a lot of time on low-impact differences, like what show to watch or where to eat.

“We need to look at what is impacting our relationship the most?” Kolodziej says. He suggests prioritizing issues that are undermining the relationship or causing you to sin. Notice your emotions—if an issue causes regret, resentment, or anxiety, it’s likely a conflict worth addressing.

 

Clarify Each Person’s Wants or Needs

Conflict often arises when one or both people feel their needs aren’t met. Kolodziej suggests beginning by identifying and clearly communicating those needs on both sides.

“And then we look at the gap between what that person needs and what I need, and we try to triangulate it (to find) a way that we can both get our needs met,” Kolodziej says.

If each side’s needs or wants aren’t clearly identified, the conversation can hit a snag. Kolodziej often asks his clients to define what they need, but many struggle with this. For example, someone might say, “I need my spouse to be nice to me,” but when Kolodziej follows up to ask what “nice” looks like more specifically, they can’t say.

Clarity is essential. “You’ll never satisfy someone’s needs until they know what they need,” Kolodziej explains. But if the person is able to name what “nice” looks like, “then all of a sudden it becomes real and it becomes achievable.”

 

Avoid the Landmines of Contempt and Defensiveness

Kolodziej identifies two “landmines” that can sink constructive relationship problem-solving.

One is contempt, which Kolodziej says is “the one behavior that destroys relationships faster than anything else.” It is okay to criticize someone for what they have done (“You leave all the chores for me to do”), but attacking someone’s character (“You’re lazy and selfish”) crosses over into contempt.

If you are on the receiving end of the other person’s contempt, Kolodziej suggests responding with these powerful words: “If you’re trying to hurt me, it’s working.” 

Ideally, that will reset the conversation. But if it doesn’t, it might be time to walk away from the conversation, at least for a while.

The other landmine is being overly defensive when it would be more appropriate to take responsibility for your actions.

“Defensiveness is probably one of the greatest contributors to not resolving conflicts,” Kolodziej says. “As soon as we justify (our actions), then we’re basically saying, ‘I’m not guilty. I did it, but the devil made me do it.’ Or: ‘I did it because you did this first and I’m just getting even with you.’”

A more effective response to a legitimate complaint is to take ownership of your role: “You can say, ‘I did this part or that part, you have every right to be upset with me.’ No ‘if,’ ‘and,’ or ‘but,’ just simply, ‘Yeah, I did it.’”

Monitor Your “Emotional Temperature”

Watch your “emotional temperature” during conflict. Dr. Greg Popcak, Kolodziej’s colleague, developed an “emotional thermometer” that uses a scale of 1 to 10 to gauge emotional intensity. If your emotional temperature hits 8 or higher, Kolodziej recommends a break, with a commitment to reconvene later when emotions have cooled.

 

An Investment in Relationship

Most conflicts can be resolved when both parties respect these ground rules, Kolodziej says, although some conflicts—like one partner wanting children and the other not—may not have a win-win resolution. In these cases, couples must decide whether the relationship is more valuable than the unresolved issue. And if the other person values “winning” over the relationship, it might be time to set boundaries, Kolodziej advises: “If the person is toxic, if they keep attacking and won’t change their behaviors, maybe that’s a relationship that’s best not to continue–at least not in the same way.”

Overall, though, entering conflicts with a creative, cooperative attitude can lead to greater love and connection between two people.

“Every conflict that you have, you invest in that relationship,” he says. “People who have no conflicts and then all of a sudden have one, that might destroy them. But people who are frequently resolving conflicts respectfully are building a relationship that is very, very tight, that is indestructible.”

If you need more help with a conflict in your life, head over to the bookstore at CatholicCounselors.com, where you will find many books on this topic. Or connect with Mark Kolodziej or another pastoral counselor by reaching out to CatholicCounselors.com.

How Practicing Healthy Gratitude Can Help You Navigate Life’s Challenges

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“Just be grateful.” It seems like everyone is touting gratitude lately: Kelly Clarkson is “Thankful,” medical researchers say it’s good for you, and even the makers of home décor want us to be “Grateful,” in loopy, cursive writing. Later this month, most Catholics will undoubtedly hear a sermon on gratitude connected to the celebration of Thanksgiving.

But what if you aren’t feeling grateful? What if, in fact, you feel like you’re struggling to keep your head above the waves?

Gratitude Isn’t About Denying Real Problems

Rachael Isaac, a pastoral counselor at CatholicCounselors.com, runs into this a lot.

“One of the common misconceptions that I come across is, ‘Oh, I should just be grateful,’ meaning I should just be grateful and ignore my struggles,” Isaac explains. “But gratitude is not meant to invalidate our struggles. It’s a way to help us gain a better perspective on them.”

Rather than viewing gratitude as an either/or proposition—either we’re grateful or we’re acknowledging difficulties—Isaac advocates for a both/and approach.

“We have to acknowledge when bad things are bad,” she says. “That’s okay. We can acknowledge when hard things are hard. But then we can say, ‘Okay, what is also true? What also exists? What are the good things that are also happening in my life?’”

This balanced approach serves a practical purpose beyond mere positive thinking. As Isaac points out, “it allows me to break out of that all-or-nothing thinking, it allows me to see something other than the anxiety that I am experiencing due to the challenges that I’m facing.”

The Many Benefits of Gratitude

Humans are wired to give more of their attention to threats and challenges. That’s a useful trait if you’re battling a predator or figuring out how to stave off hunger or cold. But focusing too narrowly on your problems can actually be counterproductive: when your brain is on high alert, it may be more difficult to think through complex challenges that require a more nuanced solution than fight or flight.

Intentionally acknowledging the good as well as the challenge allows us to calm down and puts the brakes on the stress hormones flooding our brains. “And that allows us to bring that more solution-focused part of our brain online, so that we can think through our challenge,” Isaac says.

The past few decades have seen an explosion of research into the benefits of practicing gratitude, with researchers saying it can help improve sleep, cardiac health, social connections, mood, and problem-solving abilities, to name a few. The Bible recommends giving thanks to God as well, and spiritual masters have been pointing to the importance of gratitude for thousands of years.

But while the benefits of gratitude are well-attested, developing the practice takes time and intention.

“More often than not, it’s not a natural thing for people to do,” Isaac acknowledges. “At the end of our day, we kind of go through that litany of ‘didn’t get this done, I should have done this, I should have said this in that conversation.’ All these things are still on my to-do list that now I have to add on to tomorrow…

“That’s what we’re thinking about, and it requires some very conscious and intentional effort to say, ‘What went well today?’”

Practicing gratitude can be even more challenging for people who have feelings of low self-esteem or who suffer from religious scrupulosity, the sense that they can never be “good enough” to deserve God’s love and care.

The good news, Isaac says, is that the more we practice gratitude, the easier and more natural it becomes.

Three Tips for Effective Gratitude Practice

To help practice gratitude in a healthy way, Rachael Isaac offers her clients several practical tips.

First, be specific about what you are grateful for now, today. Yes, you “should” be grateful for your family, for the roof over your head, for your health. But reciting the same broad categories every day dilutes the power of gratitude. 

Second, set aside a few moments at the end of the day to practice gratitude, but also begin practicing it in the moment. For example: “You’re driving to the store, and the store is packed…and then you find a parking space really close to the door. And you take that moment to say, ‘Oh, thank you, Lord.’”

And third, write it down. Keeping a gratitude journal can actually be quite helpful. You’re more likely to stick with the practice if you have to sit down with a pen and paper, plus writing engages more areas of our brain so that our act of gratitude leaves a more lasting impression.

Here are a few questions Rachael Isaac suggests to make the above points practical and simple:

  •  What went well today?
  •  Where did I see beauty today? 
  •  What did I do well today?
  •  What blessings did I receive today (that parking spot, or kind words from a friend)?

A New View of Life

For clients who embrace this balanced approach to gratitude, the results can be profound. “People feel a lot more peaceful and a lot more hopeful,” Isaac reports. “Because again, it doesn’t make everything better, but it allows us to see that the good exists, too.”

This shift can be even more profound for people who feel they are not “good enough” to receive God’s blessings.

“It can really start to draw us into a closer and healthier relationship with God,” Isaac explains. “I’m not doubting his love for me anymore, I can see it all around me.”

The practice of gratitude, when approached with balance and intention, offers more than a temporary mood boost—it provides a pathway to deeper peace, stronger faith, a more nuanced understanding of our life, and more resources for creatively tackling our troubles and challenges.

If you are struggling with anxiety or negative thinking, reach out to Rachel Isaac or the other pastoral counselors at CatholicCounselors.com. And if you are ready to begin journaling, and cultivating a new mindset, take a look at A Beautiful Life: A Year of Monthly Journal Prompts for a Happier, Healthier, Holier Mindset.

Going On A Bear Hunt–Understanding The Relationship Between Prayer and Powerful Emotions

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Whether trauma, depression, anxiety, anger, or other strong feelings are causing us problems, turning to God in prayer is always a good idea. After all, God loves us and always wants to help us become more fully alive—more fully ourselves.

But in order to really benefit from prayer, we must “also learn how to pray,” as the Catechism of the Catholic Church says (#2650). It’s no wonder the Catechism spends more than three hundred paragraphs on the topic of how to pray.

When it comes to mental health, one trap that people sometimes fall into is treating prayer as a way to avoid the strong feelings that come with a crisis, according to Jacob Flores-Popcak, a pastoral counselor with CatholicCounselors.com.

“An unhealthy relationship to prayer says, ‘Help me climb up above this thing,’” Flores-Popcak said in a recent interview. Underlying that impulse is often the assumption that “spiritual things are higher than these base, awful, physical things like feelings.”

But the view that physical things—and by extension, our emotions—are to be shunned or avoided simply isn’t Catholic, Flores-Popcak said. In fact, this attempt to detach from embodied feelings is more in line with Buddhism or, within the Christian tradition, the old dualistic heresy known as Manichaeism.

The Christian tradition says that feelings are given to us by God for a reason, Popcak said: in fact, they are invitations to go deeper.

“There is no point at which any character, any person in scripture just prays a feeling away,” Flores-Popcak explained. On the contrary, the Bible is full of people who openly embraced their feelings. Jesus wept at the tomb of Lazarus, for example, and expressed his anxiety openly to his Father in the Garden of Gethsemane.

“Feelings are meant to help us bond with other people and they’re meant to help us get certain needs met,” Flores-Popcak explained. “So to pray away a feeling is to pray away an opportunity for connection, and it’s to pray away a need.”

He continued: “God gives us our needs, and God calls us to relationships. Both of those things are, at their core, godly things. If I’m trying to just get rid of that, it’s gonna end up feeling like I’m just repressing the feeling, and it’s just going to come raging back later.”

It’s like the children’s song, “Going on a Bear Hunt,” Flores-Popcak said, in which the hunters come to an insurmountable mountain that blocks the path forward: “The refrain of that song is, ‘Can’t go around it, can’t go over it—gotta go through it.’ We’ve gotta go into that tunnel, into that bear’s den.”

Similarly, prayer is not meant to help us go “over” or “around” our feelings of anguish, anxiety, or sadness. “Prayer is supposed to help me go deeper into it, to find the truth at the center of it, or even on the other side,” Flores-Popcak said. In the Catholic mystical tradition, every challenge is “an opportunity to go deeper into my knowledge of myself, deeper into my knowledge of Christ, and deeper in relationship with other people.”

What does this look like? Instead of trying to pray away your feelings, try praying with these questions:

  1. “Lord, what do you want me to learn from this feeling?”
  2. “How do you want me to respond to the need at the center of this feeling?”
  3. “How do you want me to grow closer to you and to the people around me as a result of experiencing this feeling?”

Such questions align with the example of spiritual masters such as St. Thomas Aquinas, St. Teresa of Avila, and others, all of whom advise that instead of running away from feelings we’d rather not be experiencing, we ought to plunge deeper into their depths, accompanied by Christ and supported by friends—so that we can emerge stronger and more connected to God, ourselves, and the people around us.

If you need help managing your mental health and want to do so in a way that draws on your Catholic faith, reach out to Jacob Flores-Popcak or any of the other Pastoral Counselors at CatholicCounselors.com.

Don’t Reject Your Anxiety; Nurture a Better Relationship With It Instead

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You think you want to get rid of your anxiety—after all, it takes over your brain and floods your body with stress hormones that don’t do much but make you miserable.

But do you really want to get rid of it? When push comes to shove, the idea of getting rid of your anxiety might just…well, make you anxious.

Jacob Flores-Popcak, a pastoral counselor with CatholicCounselors.com, often runs into this problem with new clients.

“Despite the fact that they are ostensibly coming to me for help decreasing their anxiety, they’ll often be very, very resistant to switching anything up,” Flores-Popcak said in a recent interview. The reason they often give? They can’t imagine how they could get along without their anxiety to keep them going.

“And so there becomes this horrible Catch-22 that people live with where they would really, really like to not be anxious anymore,” Flores-Popcak continued. “But when it comes right down to it, they don’t know how they’d get anything done, how they’d be in relationship with anybody, or how they’d keep themselves safe without anxiety to motivate them.”

When clients run into this roadblock, Flores-Popcak often invites them to reframe their thinking with a little help from the 2001 children’s movie Shrek.

Anxiety, the Overworked Sidekick

In the movie, an ogre named Shrek sets out on a quest, begrudgingly accompanied by an annoyingly talkative, overly helpful Donkey.

Anxiety, Jacob says, is like Donkey—or any number of other over-eager sidekicks from popular animated movies: “These sidekicks are always depicted as being very loving; they want what is best for the hero,” Flores-Popcak said. “But often, the ways that they attempt to help are kind of destructive. They mean well, but they are fallible and can get messy.”

On one hand, people suffering from constant anxiety may loathe this sidekick (much like Shrek trying to shake off Donkey in the early part of the movie). On the other hand, they rely on it for so much—getting out of bed in the morning, getting kids ready for school, managing household finances—that it can be difficult to imagine another mode for getting those things done. In this way, they can end up responding to their anxiety the way Shrek does later in the film, doing whatever Donkey tells him without questioning and suffering hijinks as a result.

“We often swing back and forth between treating anxiety as an antagonist in our story and then, on the other hand, doing whatever it tells us,” Flores-Popcak said. “But that attitude is really unfair to anxiety, poor little sidekick that he is, because guess what? He’s not a bad guy. He’s actually just like any of these other parts of me—another sidekick that’s trying to help me out. He has a job within me. For instance, if a bear is chasing me, anxiety can be a very helpful and effective survival mechanism. So anxiety certainly has its due place. But he can get overburdened.”

To put it in the language of faith, God gave us anxiety and all the physiological responses that come with it to help us out in certain situations. But habitually deploying anxiety to handle even the ordinary tasks of everyday life isn’t healthy, Flores-Popcak said.

The solution isn’t to fear and loathe our anxiety, he said, because when we do that, we’re really rejecting an essential, God-given part of ourselves. Rather, the better approach is to begin “re-assigning” the jobs that we habitually give to anxiety.

“To make progress in our experience of anxiety, we need to recognize that anxiety does not need to be my exclusive motivation for all those things,” he said. “I can wake up in the morning, and sure, I can feel anxious, and that can get me out of bed—or, I can wake up in the morning and I can challenge myself, ‘What would be a love-based reason for getting out of bed?’ And instead of just immediately giving into the kind of knee-jerk instinctual anxiety that hits me the second I open my eyes, let me take a deep breath and challenge myself to imagine a love-based reason to get out of bed in the morning.”

Similarly, when anxiety begins to assert its annoying self throughout the day (like Donkey’s constant chatter), consider pausing to take a deep breath, asking yourself: “Hey, what if I didn’t outsource this thing I’m worried about to my anxiety sidekick? What if I gave this concern to another part of me to handle? How would that feel different?”

Breaking the Habit of Anxiety

When people are reluctant to give up their anxiety because it’s the only way they know to get things done, reframing the situation in the way Flores-Popcak suggests can help overcome that mental roadblock.

But it’s no magic bullet, he said: “Just realizing, ‘Oh, huh, I can do all the things that I’m already doing, but for a love reason as opposed to a fear reason, and I won’t be anxious anymore’—no one’s going to hear that and just magically change.”

Instead, it takes time to build a new, healthier habit: slowing down enough to question the automatic anxiety response, then intentionally choosing a different response instead, and then actually carrying out that choice as an act of one’s will.

Someone has to make that choice over and over many times before it becomes habitual, Flores-Popcak said—a process that is often supported with other approaches during therapy.

But the effort is always worth it, he said, because it allows people to enter into a healthier relationship with themselves (including their “anxiety sidekick”) and with others. “It allows the actions that I take in regard to my co-workers, my friends, my kids, and my spouse to be more effective because they no longer feel that I’m coming at them with a giant fear gun,” he said. “Instead, I’m coming at them with a loving spirit.”

In the end, this allows us to arrive at the same point with our anxiety that Shrek arrives at in regards to Donkey: no longer resenting or repressing our “sidekick” as an unwanted intruder or antagonist, nor letting him control everything for us, but instead welcoming him as a well-intentioned sidekick who can be taken with a grain of salt.

For more about tackling anxiety, check out Unworried: A Life without Anxiety by Dr. Gregory Popcak. And for one-on-one pastoral counseling help from Jacob Flores-Popcak or another Catholic counselor, reach out at CatholicCounselors.com.

How ‘Virtue Discovery’ Can Change Your Life

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When a client first meets with Grant Freeman, LMHC, they’re usually very focused on the problem for which they sought counseling. After an initial assessment, though, Freeman pivots the conversation in a surprising direction: “Tell me about some things you think you do well.”

His clients often resist this new direction—they keep wanting to circle back to the problem, but Freeman keeps redirecting them toward developing a list of things they do “well.” Not perfectly, necessarily, but passably—things like getting up in the morning, getting dressed, helping someone out.

Ultimately, the goal is to discover the virtues that the client already possesses, even if they are only as small as a seed, so that he or she can use those virtues to help solve their problem.

“You don’t talk about your problems, and they go away,” Freeman said in a recent interview. “You have to do something different.” Virtues are, in a nutshell, “behaving effectively” in a given situation, he said. “And if we behave effectively, then we solve our problems.”

For example, let’s say that you are at your wits’ end with your thirteen-year-old child; she doesn’t follow through on what you ask her to do, she’s argumentative and sassy, and lately, you’ve been getting in lots of fights.

Freeman might help you develop a plan for improving your child’s behavior, but in order to implement that plan, you are going to need to change your own behavior—namely, the way you typically respond to her provocations.

The virtue discovery process might help you identify virtues you’re already practicing in other contexts that would be useful to apply to this particular problem: restraint, perseverance, and gentle-firmness, for example.

But virtues do much more than help people solve problems, Freeman said; they are also the key to living a joyful, fulfilled life.

 

A Life Devoted to Virtue

You might call Freeman a “virtue evangelist.” Shortly after graduating from college, he gave up a promising career in an import/export business so that he could devote his life to sharing the joys of the virtuous life.

It was the all-boys Catholic boarding school that he attended in high school that first introduced him to that way of life. He and his classmates didn’t have CD players, television, or even radio—but they had lots of fun.

“They let us play very wildly and run rambunctiously,” he said. “We got to have a lot of fun, but it was governed. You didn’t have too many opportunities for getting way off the rails.”

After a few twists and turns in his life, he eventually decided to make it his life mission to share the “gift” he had received from his boarding school. That’s when he traded his role at the import/export company for a new role as a religion teacher at a Catholic high school.

To his delight, his students were very receptive to his message “that the good life, the beautiful life, is the life that is the most ethical, and that any fun that wasn’t virtuous was missing the mark of genuine fun.”

Eventually, he wound up at the Pastoral Solutions Institute, where he leads clients through the virtue discovery process—not only to help solve their problems, but to help them live a more joyful, satisfying life.

 

Discovering and Nurturing Your Virtues

The virtue discovery process isn’t difficult or complicated, Freeman said.

A good place to start is to realize that, as someone made in the image of God, you already possess the seed of all the virtues. All you need to grow them is the light of the Holy Spirit and some good soil—preferably, some rich rotted manure, which Freeman equates with the challenges and hardships we face on a daily basis.

“The virtues are all in there, because we’re made in the image and likeness of God,” Freeman said. “And they grow because of God’s grace, but also because they’re demanded of us. Whatever situations we’re in, we’re invited to grow in them. Now, to begin with, we perform poorly, and we will need to do some corrective work, but by hook or by crook, virtues can take root.”

To help identify and reinforce those virtues, Freeman advises clients to engage in a daily virtue inventory. The process resembles a simplified version of the Ignatian Examen. Here are the steps:

  1. Ask for the Help of the Holy Spirit: “This is not a ‘pull-yourself-up-by-your-own-bootstraps’ sort of process,” Freeman said. “We can’t do anything without grace.”

Your prayer may be very simple: “Lord, show me myself. When you look at me, what do you see? Tell me about myself. You know me better than I know me, so reveal me to myself.”

  1. Review the Day: Take a few minutes at the end of each day to reflect on what went well. Ideally, write it down in a journal. If you can’t think of anything, ask your spouse or children or a friend who has your best interests at heart.

 “Your children might say, ‘You made us a sandwich,’ or your spouse might say, ‘I’m really grateful that you went to work today and came home on time ready for dinner.’ It’s as simple as that.”

  1. Identify the Virtue: Name the virtue that enabled you to do well in those situations. For example, if you helped a colleague with a difficult task, recognize the virtue of generosity or friendliness. It’s not crucial that you identify the traditional name of the virtue, Freeman said. 
  2. Look Ahead: Consider the challenges you might face the next day and determine which virtues you will need to employ to navigate those challenges effectively.

    “Once you’ve identified the virtues, then you take a little look into tomorrow and see where you might intentionally use one of those virtues in a particular place, with a particular person, in a small way, so as to become more and more familiar with that virtue,” Freeman said. “So, I exercised restraint with my kids when they were annoying me today. Now, where am I going to use that tomorrow?”

Practicing this daily virtue discovery process helps to make you familiar with the tools at your disposal to best navigate life’s challenges and opportunities.

In college, Freeman wrestled with how hard it can be to live a virtuous life, and he is still working on it. While acknowledging that reality, he advises clients that it is well worth the effort.

“The Lord tells us that if you found a sturdy friend, if you found a treasure, do everything within your power to preserve it or possess it,” Freeman said. “And virtue— your own possession of the image and likeness of God—is the greatest treasure you could possibly ever fathom. So take care of it, strengthen it, shine it up, work it out. You know, don’t leave it in the garage; take it out for a spin.”

For personalized help with the virtue discovery process, reach out to Freeman or another pastoral counselor at CatholicCounselors.com.

How to Cope as Kids Leave the Nest

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As any new parent quickly learns (usually in the middle of the night), raising kids can be both joyful and really challenging. And while it may be hard to believe during those 2 a.m. feedings, saying goodbye to young adult children as they head off for a new life can be one of the tougher moments.

Anne Brunette, M.S.W., L.C.S.W., had a rough few weeks after dropping her oldest child off at a university five hours away.

“I cried the whole way home,” she said in a recent interview. “I called a friend, I talked to my husband. I wrote her a couple of letters and we talked a lot in the beginning, and it gradually kept getting better.”

Since seeing off that first child, she has gone through the same process with two sons as well. “And I will have to tell you next year at this time how it goes with the youngest,” she said, laughing. “That’s going to be its own challenge.”

In the meantime, as a pastoral counselor with CatholicCounselors.com, she has helped plenty of other parents navigate the transition from childhood to young adulthood.

Most parents experience a whirlwind of feelings, with joy, pride, and excitement living right alongside worry, anxiety, regret, and sadness. Like Brunette herself, most parents find their way through this mini-crisis to a new, richer relationship with their child.

Still, some people have a particularly tough time due to confounding circumstances. Even when that’s not the case, there are practices that help make the transition easier. Here’s Brunette’s advice.

Prepare for a Smooth Transition in Advance

In general, the more prepared you are for this transition, the better it is likely to go, Brunette said. Investing in the relationship throughout your child’s life by prioritizing family time and creating family rituals that help you connect with one another will go a long way.

But if you haven’t had an ideal relationship with your child, don’t spend a lot of time on regret, she said. Instead, look forward to what you can do to build the relationship now. “I’ve seen it many times where the relationship wasn’t necessarily as close as anyone would have wanted it, but with vulnerability, with humility, relationships can grow at almost any age.”

In the months running up to your child’s departure, have conversations about what the relationship will look like after he leaves. Be open with your emotions; share your hopes and expectations with one another.

“Not in a ‘Okay, this is what we expect of you’ way,” Brunette said, “but just a sharing of emotions about the leaving and a sharing of hopes for what the relationship can look like in the future with this change.”

Be concrete: How will you communicate, and how often? As your child gets her footing in young adult life, how much help from Mom or Dad is enough—and how much is too much?

Rituals can help ease the transition, too. Some families have a special meal or sending-off gathering. A family blessing can be powerful, too, Brunette said.

“It provides a ritual that is memorable and where everyone is able to share perhaps what they will miss about that person, but also their hopes for that person,” she said. “It gives that person a sense of ‘sending forth,’ but also that sense of, ‘you can still find support here.’ Even though you’re going out, you have our love, you have our support.”

Remind your child, too, that by virtue of her baptism, she has been commissioned to bring the Gospel out into the world. This is a new phase of that ongoing, lifelong mission.

 

Embrace a New Relationship

One strategy that can help to blunt the sense of loss you might feel when a child leaves home is to very intentionally focus on what gifts will emerge from the change.

“There’s a joy that often happens when that child comes back a semester later, a year later, and you witness so much growth,” Brunette said. “And you’re able to have a different kind of relationship with that adult child that just can be so special.”

At the same time, the transition to independent young adulthood—whatever it looks like—puts both you and your child on new ground, and it can take a while to find your footing.

“You have to recognize what you can control and what you can’t,” Brunette said.

Don’t make the mistake of demanding, lecturing, or guilt-tripping your young adult child. Not only do such strategies not work, but they can push her away. “The most influential thing is to have a good relationship.”

She regularly recommends Having Meaningful (Sometimes Difficult) Conversations with Your Adult Sons and Daughters by Dr. Greg and Lisa Popcak (also of the Pastoral Solutions Institute). The book explains how to nurture your relationship with your adult child, and how to support him or her without endorsing choices you don’t agree with.

“We all make mistakes; we all go through ups and downs with our faith life. Your adult children are going to make mistakes, too,” Brunette said. “And that’s okay. That’s how we learn. So try not to push what you think they should do, unless they ask. If they invite your advice, that’s fine. But if they don’t, don’t give it; just focus on the relationship.”

 

What If It Doesn’t Get Better?

It’s normal to feel sad, lonely, or blue for a few days or weeks after your child leaves home. But sometimes, the transition can trigger bigger issues, Brunette said. She named a few examples:

  •  Loss of identity. If your own identity has revolved around your role as a parent, or if you have an especially close relationship with your child, you might be thrown into an identity crisis, wondering, “What am I going to do with myself now?”
  • Marital problems. Without kids in the house, long-simmering marital problems can suddenly come into focus.
  • Dealing with past trauma. If you experienced past trauma, especially neglect or abuse, the departure of your child might bring all of those issues to the surface again. “if you’re really feeling strong emotions about being left or being alone, that perhaps could connect to some past experience that was really difficult,” Brunette said.

If you are dealing with any of these issues or experiencing symptoms of significant depression—for instance, you’re struggling to get up and get through the ordinary tasks of the day—then you may need to reach out for professional help.

But whether the transition is easy or fraught, Brunette always encourages parents to turn to God in prayer.

“Just trust that God is with you and with your child,” she said. “You can let go of that burden of feeling like you have to take care of that child like you used to. After all, this is what we raised them for.”

To connect with Brunette or more than a dozen other Pastoral Counselors about this or other life events, visit CatholicCounselors.org.

After Trauma, EMDR Therapy Offers Hope for Healing

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“Lucy” is 62 years old, but she is still haunted by the physical and psychological abuse she experienced as a child. Although decades have passed, Lucy continues to experience anxiety, periods of deep depression, panic attacks, and other symptoms.

Most of us will experience a traumatic event at some point in our lives. The U.S. Center for PTSD defines trauma as “a shocking and dangerous event that you see or that happens to you” in which “you think that your life or others’ lives are in danger.” Anyone can experience trauma at any age, and for a wide variety of reasons: bullying at school, a car accident, or conflict with a spouse or acquaintance, for example.

Often, people are able to heal following traumatic events. But in some cases, for reasons that aren’t entirely understood, the traumatic memory gets “walled off,” making it difficult to process—and heal. In this case, the trauma can persist for years or even decades.

God Wants Our Healing

But that isn’t what God wants for us, says Dr. Mark Kolodziej, a certified traumatologist with the Pastoral Solutions Institute.

“God wants us all to enjoy our lives,” he said in a recent interview. He tells new patients who suffer from past traumas that whatever happened to them was not their fault, nor was it a punishment from God, nor do they need to carry the pain to be “good” Christians. “God doesn’t want us to be stuck in this negative place in our lives.”

With God’s help and a cooperative attitude, most individuals suffering from trauma do get better. But it doesn’t “just happen,” Kolodziej said. “Time doesn’t heal anything,” he said. “It’s what you do in that time that’s going to heal things.”

And with the advent of a relatively new type of therapy, healing can be achieved fairly quickly—sometimes, in just a few sessions, he said.

EMDR Therapy: Breaking Down Walls

Eye Movement Desensitization and Reprocessing (EMDR) is a specialized form of cognitive behavior therapy (CBT) designed to help individuals process and heal from traumatic memories. Developed by Dr. Francine Shapiro in 1989, EMDR emerged from a theory that the brain processes and stores traumatic memories differently from normal memories. This difference can cause these memories to become walled off from the rest of the brain, leading to ongoing psychological and emotional distress.

During a traumatic event, the brain’s usual networking of memories and sensory experiences can go “offline,” leaving these memories unprocessed. This unprocessed trauma can manifest in various forms, such as anxiety, depression, PTSD, and other trauma-related conditions. The goal of EMDR is to help the brain reprocess these traumatic memories so that they no longer exert a harmful influence on a person’s life.

EMDR therapy does not require the patient to discuss the traumatic event in detail. Instead, the therapy leverages the brain’s capacity to reprocess memories through bilateral stimulation, most commonly achieved through guided eye movements, though other methods like tapping or auditory stimuli—first on one side of the body, then on the other—can also be used.

At the beginning of an EMDR session, Dr. Kolodziej asks the individual to identify a negative thought or emotion that is bothering them, such as anxiety or shame. Then he asks the person to complete a sentence associated with that negative feeling: “I am….”

“And the person will often say, ‘I am a loser,’ ‘I am afraid,’ ‘I am worthless.’ So that is your negative thought,” he said.

Then he asks the person to “float back” in their memory to the point in their life when those negative thoughts started, or to their worst instances. That’s the starting point for reprocessing the traumatic memory.

Next, he asks the person to identify a positive thought they would rather have associated with that feeling. “So right now your negative cognition is ‘I’m not worthwhile.’ ‘I’m a loser,’ right? So what would you like to change that to?” he said. “And they might say, ‘I have a lot to offer’ or ‘I am valuable’ or ‘I am strong.’ Okay, so that’s what you’d like to get to…. So now let’s let your brain work.”

This is where the “bilateral stimulation” comes in. For 20 to 30 seconds, the person follows Kolodziej’s finger without moving their head as he moves it across their field of vision, from left to right and back again several times. This stimulates the right side of the brain, then the left side of the brain, allowing it to more effectively reprocess the traumatic memory—breaking through the protective wall.

During bilateral stimulation, the person lets their thoughts flow in whatever direction seems best. The person might go into more detail about their trauma, or they might go to a completely different place. In either case, by bringing in new thoughts, “they’re reprocessing what happened and coming up with ways of being able to deal with it and cope with it,” Kolodziej said.

At the end of the bilateral stimulation, he asks the person what they are thinking or feeling. Then the whole process starts over again: naming the negative thought, the positive “replacement” thought, and the bilateral stimulation.

“They come up with another thought, and another thought, and another thought,” Kolodziej said. “I’ll have no idea where the thought process is gonna go, but what’s happening as they’re going from one thought to the next thought to the next thought, is they’re no longer stuck.”

‘Healing Can Absolutely Happen’

Over time, as the person’s brain continues to reprocess the memory, the emotional intensity associated with it diminishes. Kolodziej describes this as moving from the stage of having a “wound” to having a “scar”—a memory that no longer hijacks the present and is instead a part of the past.

EMDR is not the only way to address trauma; in certain situations, it may not even be the most appropriate method. But EMDR therapy has been widely embraced by mainstream health organizations, including the American Psychiatric Association (APA), the U.S. Department of Veterans Affairs, and the World Health Organization (WHO).

Whatever approach people take, Kolodziej said the most important step is to have hope that healing is possible. For those who doubt, Kolodziej offers a message of encouragement: “What if you could heal? What would that look like for you? There are so many people who have suffered like you and have found peace. With God at the helm, healing can absolutely happen.”

If you are dealing with the aftermath of a traumatic event, you can connect with Dr. Mark Kolodziej or Anne Brunette–who are both certified in EMDR–or another one of the licensed Catholic therapists at CatholicCounselors.com.

How To Raise The Dead

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Guest post by Jacob Francisco M.A., LMHC, Pastoral Counselor at CatholicCounselors.com


There is an emotion that can kill, and that emotion is called shame. Shame is the sense that deep down inside, at the very core of who we are, we are unlovable, unworthy, broken beyond repair, or otherwise bad. This feeling is something we are all familiar with going all the way back to the garden of Eden. For some of us, this shame seems to kill a part of us. We may describe ourselves as feeling “dead inside” or talk about the skeletons in our closet. Another common description is feeling numb all the time. 

Shame feels repulsive or ugly, like something dead, and we do not want to think about it or anyone else to know about it. It’s a natural impulse to bury something that is dead. We do this in the physical world and we do this emotionally. So we toss it in a hole and throw heavy stones on top to keep it buried. We medicate our self-loathing or despair with things that make us feel better in the moment; food, TV, social media, substances, pornography or other sexual behaviors, oversleeping, overworking. The list is endless. Sometimes the thing we use to bury the shame is even more of what we are ashamed of, and so the cycle continues around and around. Oftentimes we are able to numb out the shame to the point that we rarely consider it consciously anymore. We may deny that we have any shame at all. This dead part of us that we have now buried is a festering, rotting, thing that poisons the other parts of us. It spreads like a plague into many areas of our life, warping our thoughts and emotions into twisted half-truths that trap us in despair or suffering. 

Christ came to raise the dead in all senses of that phrase. He came that you may have life, and have it to the full. When Lazarus had died and Jesus went to Bethany, Martha and Mary asked Jesus for a miracle. In response to this request He says, “Take away the stone.” In other words, Jesus requires an act of faith. He requires that they work for what they pray for. Jesus is the only one who can do this and He requires that we clear the way.

 Here are a few steps to do just that:

  1. Identify the stone. What are the stones I have piled up over my shame? What sinful or unhealthy behaviors do I feel stuck in or powerless to change?
  2. Work for the miracle. I must do what is in my power to grow and become more healthy. I must act before I feel better. I need to cut away sinful behavior from my life. I must act contrary to my unhealthy urges and desires.
  3. Seek help. Big stones rolled in front of tombs are heavy! You will need help from someone trustworthy, mature, and/or professional. Start asking the Lord for the faith you need to believe He can raise the dead.
  4. Tell your story. Shame is like mold. It grows where it is dark and cool and hidden. Share your story with a trusted person. Let the light and the heat into that tomb. 
  5. Have faith and courage. Do what is within your power, and God will do what is within His. Your faith can raise the dead.

If you would like more resources or support to work through shame or other difficult emotions, reach out to a Pastoral Counselor at CatholicCounselors.com.