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Frequently Asked Questions

Starting therapy is an important and sometimes life-changing step. It's natural to have many questions or even doubts—after all, reaching out for support can feel big and unfamiliar. That's why I've prepared this short FAQ: to help you find answers to the most common questions and make your decision a little easier. If you need more information or want to discuss your unique situation, please don't hesitate to contact me. I'm here to help.

Frequently Asked Questions

Psychotherapy is a method for treating mental or somatic disorders that uses psychological means, or more specifically, the relationship between the therapist and the patient. Although considered a relatively modern term and practice, it had its counterparts in ancient healing ceremonies. Psychoanalysis is regarded as its ‘father,’ with modern psychotherapy drawing much from Freud’s methodology. When Jung developed his own theories, distinct features began to appear in the offices of analytical psychologists, but psychotherapy remains a discussion between two people. Since the psyche cannot be treated in a fragmented way—in mental disorders, everything is interconnected and concerns the whole person—it is a dialectical process between two psychic systems that respond to each other.
Psychotherapy offers numerous benefits. Research shows that most people who receive it experience symptom relief from conditions like anxiety, depression, and trauma, and are better able to function in their lives. It helps in learning healthy coping skills to manage stress, resolve conflicts, and navigate major life changes such as divorce or loss. You can gain a better understanding of yourself, your motivations, and patterns of thought and behavior, leading to improved relationships through better communication and emotional expression. Importantly, psychotherapy has been shown to improve emotional and psychological well-being and is linked with positive changes in the brain and body, sometimes similar to the effects of medication. Broader benefits can include fewer sick days, less disability, fewer medical problems, and increased work satisfaction, highlighting its impact beyond purely mental health.
You might consider therapy if you’re experiencing overwhelming or prolonged sadness, anxiety, or irritability, or if you’re having difficulty coping with daily life, work, or relationships. It can be very helpful when dealing with major life changes like divorce, job loss, or the death of a loved one, or after experiencing trauma such as abuse or an accident. If you’re struggling with addictions, unhealthy habits, or notice unhealthy reactions like excessive anger or social withdrawal, therapy can offer support. Persistent sleep problems or physical complaints without a clear medical cause can also be indicators. Importantly, therapy isn’t just for crises; it’s also for personal growth, improving self-understanding, or when you simply feel that life isn’t going as you want it to, even if you can’t precisely define the issue. Therapy can be a step forward in such situations.
No, therapy is not exclusively for individuals with serious mental illnesses. It is for anyone who wishes to improve their quality of life, understand themselves better, or cope with emotional difficulties, regardless of their severity. You do not need to feel ‘sick’ or have a diagnosed mental illness to benefit from psychotherapy. It can be a valuable tool for addressing common life challenges, fostering personal development, improving relationships, managing stress, and navigating everyday concerns. Therapy provides a supportive space for exploration and growth for a wide range of individuals seeking positive change.
Research consistently shows that psychotherapy is an effective treatment for a wide range of emotional and psychological issues. Approximately 75% of people who enter psychotherapy experience some benefit, including symptom relief, improved functioning in their lives, and enhanced emotional well-being. Positive changes in the brain and body have also been linked to psychotherapy. A crucial factor influencing effectiveness is the quality of the therapeutic relationship – the ‘fit’ between you and your therapist. This connection can often be more significant than the specific type of therapy used. Additionally, your readiness for self-reflection and willingness to implement changes discussed in therapy also play a vital role in its success. This underscores that therapy is a collaborative effort, and your active participation is key.
The first therapy session is primarily an opportunity for you and your therapist to get to know each other and assess whether working together will be a good fit. At the beginning, I may ask you about what brings you to therapy, your current concerns, important facts from your personal history, previous mental health experiences, and your therapeutic goals. If needed, I will explain my therapeutic approach, practical details such as the length and frequency of sessions, confidentiality policy, and how I can help you. Most importantly, this session is also for you to evaluate whether my style and personality suit you. Feel free to ask questions; this is not a test and there are no right or wrong answers. It may take a few sessions to fully understand your situation, but initial goals can be discussed.
The duration of therapy varies greatly depending on individual needs, the nature of the issues being addressed, and therapeutic goals. It can range from a few sessions for specific, short-term problems to several months or even years for more complex or long-standing concerns. Factors influencing duration include the severity of symptoms, how long you’ve experienced them, your rate of progress, the amount of stress you’re under, how much your concerns interfere with daily life, the support you receive from others, and practical considerations like cost and insurance coverage. Some therapeutic approaches, like Cognitive Behavioral Therapy (CBT), are often designed to be shorter-term, while others, such as psychodynamic therapy, may be longer. Sometimes, after initial goals are met, a ‘maintenance’ phase with less frequent sessions may be beneficial.
Therapy sessions are usually held once a week, especially at the beginning of treatment. Weekly sessions during the first three months are often highly recommended to build momentum, establish a strong therapeutic relationship, and achieve steady progress. The frequency can be reassessed and adjusted over time, depending on your specific needs, progress, and the therapist’s professional recommendation. Some people with more complex or severe symptoms, or those interested in deeper psychoanalytic work, may benefit from more frequent sessions, such as two or three times a week. The rationale for regular attendance is the effective processing of emotions and the integration of new insights and skills into daily life.
Most therapy sessions involve conversation. As your therapist, I will encourage you to talk about your thoughts, feelings, experiences, and what is troubling you. Active listening by the therapist is a fundamental part of the process. Therapy is a safe and confidential space where you can be honest and open, and you will not be forced to talk about anything you are not ready to discuss. Sessions can sometimes involve intense emotional discussions; you may cry, feel upset, or even angry, and the therapist is there to help you cope with these emotions.
Yes, in principle, what you discuss with your therapist is confidential and protected by law. Therapists are ethically and legally obligated to protect your privacy. Information you share will only be disclosed to others with your explicit written consent. However, there are specific, limited exceptions where a therapist may be legally required to break confidentiality. These usually include situations where there is an immediate risk of serious harm to yourself or others, suspected abuse or neglect of a child, elderly, or dependent person, or if required by a court order in a criminal case.
I generally see patients mainly in my office, but in exceptional situations I can arrange an online meeting. In such cases, we will first meet for a consultation to discuss the details and how the online collaboration will work.
Research suggests that for many common mental health conditions, online therapy can be as effective as traditional in-person therapy. Many of the same therapeutic principles, such as building a strong rapport with your therapist, honest communication, and collaborative goal-setting, apply to both formats. Online therapy offers distinct advantages like convenience, greater accessibility (especially for those in remote areas or with mobility issues), and sometimes lower costs. However, for online therapy to be effective, you’ll need a reliable internet connection, a private and quiet space where you can engage without distractions, and comfort with using the necessary technology. While effective for many, some individuals may still prefer in-person therapy for a stronger sense of direct connection or if they are dealing with severe or complex issues that might benefit more from face-to-face interaction. The best choice depends on your individual needs, preferences, and circumstances.
Jungian psychotherapy, also known as analytical psychology, is an in-depth form of talk therapy founded by the Swiss psychiatrist Carl Gustav Jung. It seeks to bring the conscious and unconscious parts of the mind into greater balance and meaningful dialogue. A core tenet is that the unconscious is not merely a repository of repressed experiences, but also a profound source of wisdom, creativity, and guidance that can promote psychological growth, healing, and self-realization. This approach is holistic, looking beyond specific symptoms to cultivate well-being in the entire personality and often focuses on the role of symbolic and spiritual experiences in human life. A primary goal is ‘individuation’ – the lifelong process of becoming a more whole, integrated, and authentic self by understanding and integrating various aspects of the psyche, including archetypes and the collective unconscious. Techniques often include dream analysis, working with symbols, and active imagination.
The main goal of Jungian psychotherapy, as with other forms of psychotherapy, is to address the sources of psychological suffering. However, the Jungian approach also sets additional goals, the foremost of which is so-called individuation. This is understood as a lifelong process of becoming a psychologically whole, distinct individual by integrating conscious and unconscious aspects of the personality. It involves achieving greater awareness of personal, collective, and archetypal factors influencing one’s life and harmonizing the conscious and unconscious parts of the mind. Another key goal is self-realization—becoming the person you are inherently meant to be and fulfilling your unique potential. Rather than focusing solely on symptom relief, Jungian therapy emphasizes personal growth and ongoing psychological development. It may also involve developing a ‘personal myth’ or a deeper understanding of the meaning and purpose of one’s life. This journey includes increasing self-awareness, especially of one’s ‘shadow’ (repressed parts) and ‘anima/animus’ (the contrasexual aspects), leading to psychological integrity, emotional maturity, and a sense of inner balance and freedom.
Carl Gustav Jung (1875-1961) was a pioneering Swiss psychiatrist and psychotherapist who founded analytical psychology, often referred to as Jungian psychology. Initially a close collaborator of Sigmund Freud, Jung eventually diverged from Freud’s theories due to significant theoretical differences, particularly concerning the nature of the libido (psychic energy) and the structure of the unconscious. Jung’s major contributions to psychology include the concepts of the collective unconscious (a shared reservoir of human experience and archetypes), archetypes (universal primordial images and patterns like the Persona, Shadow, Anima/Animus, and Self), psychological types (introversion and extraversion, and the four functions: thinking, feeling, sensation, and intuition), the lifelong developmental process of individuation, and synchronicity (meaningful coincidences). His work was deeply influenced by his extensive studies of mythology, religion, alchemy, philosophy, and his own profound personal encounters with the unconscious, notably documented in his ‘Red Book’. The first training institute for Jungian analysis was established in Zurich in 1948, solidifying his legacy.
The ‘collective unconscious’ is a cornerstone concept in Carl Jung’s analytical psychology, representing the deepest layer of the unconscious mind. Unlike the ‘personal unconscious,’ which contains an individual’s own repressed experiences, forgotten memories, and subliminal perceptions, the collective unconscious is universal and shared by all human beings. Jung proposed that it is inherited, like a psychic blueprint passed down through generations, originating in the inherited structure of the brain. Its contents are archetypes – primordial images, patterns of behavior, and universal themes found in myths, religions, fairy tales, and dreams across all cultures and throughout history. These archetypal patterns are not derived from an individual’s personal experience but are a repository of the accumulated ancestral experiences of the human species. The collective unconscious connects us to this vast, shared human heritage, suggesting that our deepest psychological structures are not solely of our own making but are part of a larger human story.

Archetypes, in Jungian psychology, are universal, primordial images, patterns of behavior, and themes that reside in the collective unconscious. They are inherited predispositions that shape how we experience and respond to the world, acting as ‘inherited modes of functioning’ rather than specific, fixed ideas. These dynamic forces manifest in our dreams, myths, art, religious beliefs, and significantly influence our personalities and interactions. Jung identified many archetypes, but four are particularly central:

  1. The Persona: This is the social mask or role we present to the world, our ‘public face.’ It helps us navigate social interactions but can lead to inauthenticity if we over-identify with it, losing touch with our true self.
  2. The Shadow: This represents the unconscious, often repressed or disowned parts of our personality. It contains traits we might see as negative or unacceptable, but also potentially positive, undeveloped qualities and creative energies. Integrating the Shadow is crucial for achieving psychological wholeness.
  3. The Anima (in men) / Animus (in women): The Anima is the unconscious feminine aspect in a man’s psyche, and the Animus is the unconscious masculine aspect in a woman’s psyche. They represent the ‘other’ gender within us and significantly influence our relationships and perceptions of the opposite sex.
  4. The Self: This is the central archetype, representing wholeness, unity, and the totality of the psyche (both conscious and unconscious). It is the psyche’s organizing principle and the ultimate goal of the individuation process. Archetypes are often complex and ‘bi-polar,’ meaning they can embody opposing qualities (e.g., the Mother archetype can be both nurturing and devouring), reflecting the rich complexity of human nature.
Individuation is the central and lifelong psychological process in Jungian analysis, describing the journey towards becoming one’s true, whole, and unique self. It involves the progressive integration of the conscious and unconscious parts of the personality, including aspects that may have been disowned or repressed, such as the Shadow (unacknowledged traits) and the Anima/Animus (contrasexual aspects). The ultimate aim of individuation is the realization of the Self, which Jung considered the archetype of wholeness and the psyche’s central organizing principle. This means divesting oneself from the ‘false wrappings of the persona’ (social masks and roles) and becoming less driven by the unconscious ‘suggestive power of primordial images’ (archetypal influences), thereby becoming a more authentic ‘in-dividual’ – an indivisible, complete unit. This transformative process often gains particular prominence in the second half of life, typically involving a turn inward towards deeper self-understanding, meaning, and purpose. Importantly, individuation is not about achieving a state of isolated perfection or eliminating all conflict, but about becoming more conscious of, and harmonizing, the various, often contradictory, parts of oneself, leading to a more robust and authentic connection with both oneself and the wider world.
Jungian analysis views dreams as natural, spontaneous expressions of the unconscious mind, offering crucial insights for personal growth and the process of individuation. Unlike Freudian theory, which often sees dreams primarily as wish fulfillment or disguised expressions of repressed (often sexual) desires, Jungian psychology considers dreams as a form of communication from the unconscious that often compensates for one-sided conscious attitudes. Dreams symbolically reveal the dreamer’s inner situation and can point towards future possibilities and psychological development. The interpretation is collaborative, exploring both personal meanings and collective, archetypal themes. A key technique is amplification. Instead of ‘free associating’ away from the dream image (as in Freudian analysis), amplification involves enriching and expanding the meaning of a dream image by exploring its parallels in mythology, folklore, religion, cultural symbols, and the dreamer’s personal associations. This connects the personal dream content to universal human patterns. Dreams are also interpreted on two levels: the objective level, where dream figures and events relate to actual people and situations in the dreamer’s external life, and the subjective level, where all dream elements are seen as representing aspects of the dreamer’s own psyche. Keeping a dream journal is often encouraged to aid this exploratory process.
Active imagination is a therapeutic technique developed by Carl Jung for directly engaging with the contents of the unconscious mind while awake. Its purpose is to build a bridge between the conscious and unconscious parts of the psyche, giving voice to inner figures (such as aspects of the Shadow or Anima/Animus), supporting dialogue with these contents, and thus facilitating the process of individuation. Active imagination usually begins by focusing on a specific dream image, strong mood, spontaneous fantasy, or inner image. The person then consciously allows this starting point to develop, observing how images or figures take on a life of their own, while actively participating and interacting with them as if they were real. This can be done through various forms of expression, such as visualization, writing down dialogue or narrative, drawing, painting, sculpting, or even dance and movement. Active imagination is very different from passive daydreaming or fantasizing, as it is an intentional and conscious engagement with unconscious material, not passive participation. It is linked to Jung’s concept of the ’transcendent function,’ which describes the psyche’s ability to synthesize opposing conscious and unconscious elements, leading to new attitudes, perspectives, and psychological development.

While both Jungian analytical psychology and Freudian psychoanalysis explore the unconscious mind, they differ significantly:

  1. The Unconscious: Freud focused on the personal unconscious as a reservoir of repressed memories and desires, largely sexual or aggressive. Jung expanded this with the concept of the collective unconscious, a deeper layer shared by all humans, containing universal archetypes and a source of creativity and spirituality.
  2. Libido (Psychic Energy): For Freud, libido was primarily sexual energy. Jung viewed libido as a more generalized life force, encompassing motivations like creativity, spirituality, and intellectual pursuits, not limited to sexuality.
  3. Human Motivation: Freud emphasized sexual and aggressive drives and the resolution of early childhood conflicts (e.g., Oedipus complex) as primary motivators. Jung proposed broader motivations, including the drive towards individuation, self-realization, and spiritual development.
  4. Dream Interpretation: Freud saw dreams mainly as wish fulfillment, a disguised expression of repressed desires, with symbols often having sexual connotations. Jung viewed dreams as more complex messages from the unconscious, serving a compensatory function, guiding growth, exploring archetypal meanings, and pointing to future possibilities.
  5. Causes of Neurosis: Freud attributed neurosis largely to unresolved childhood psychosexual conflicts and trauma. Jung saw causes more broadly, including disconnection from the collective unconscious, unlived life, failure in the individuation process, or spiritual emptiness.
  6. Therapeutic Setting & Approach: Freudian analysis often involves the patient on a couch with the analyst out of sight, using free association to uncover repressed material. Jungian therapy typically involves a face-to-face dialogue, focusing on integrating different aspects of the psyche through dream amplification, active imagination, and exploring symbols.
  7. Spirituality and Religion: Freud generally viewed religion as an illusion or a form of neurosis. Jung, however, considered spiritual and religious experiences and symbols as vital for psychological health and the individuation process.
Although Jungian therapy can address a range of issues, including anxiety, depression, relationship problems, and trauma from a depth perspective, it may be particularly suitable for individuals seeking deeper self-understanding, personal growth, and a sense of meaning in life—often going beyond mere symptom relief. It resonates well with those interested in exploring their inner world through dreams, symbols, myths, and creative expression as pathways to the unconscious. People experiencing midlife transitions, existential questions, or wishing to connect with a more authentic self (the individuation process) may find this approach very helpful. It is also beneficial for those who feel a sense of spiritual emptiness or want to integrate spiritual experiences into their psychological framework. Individuals struggling with issues related to creativity, identity, or feeling stuck in repetitive life patterns can gain valuable insights. Additionally, it may appeal to those who have found other therapies too focused on symptoms or behavior, without addressing deeper, underlying dynamics.