This Code contains the standards of ethics, practice and conduct which UKCP expects of all practitioners, and which must be followed whatever your modality of practice and whether you meet clients in person, online or otherwise.
The term ‘practitioner’ means an individual UKCP registrant who practises psychotherapy or psychotherapeutic counselling.
The term ‘client’ includes individuals, couples, families or groups who engage in psychotherapy or psychotherapeutic counselling.
Should a concern arise about a practitioner’s practice, it is against these standards that it will be judged under the Complaints and Conduct Process.
In The Body Never Lies, Miller pays particular attention to the Fourth Commandment—the edict that one must honor one’s parents, no matter their conduct. For thousands of years, this commandment—in concert with our personal denial of early maltreatment—has led us toward repression, emotional detachment, illness and suicide. This Commandment, suggests the author, is a species of morality “that consigns our genuine feelings and our own personal truth to an unmarked grave.” While many of the Ten Commandments remain valid, the Fourth Commandment is diametrically opposed to the laws of psychology.
To illustrate her ideas, Miller provides brief portrayals of Fyodor Dostoevsky, Anton Chekhov, Franz Kafka, Friedrich Nietzche, Friedrich von Schiller, Virginia Woolf, Arthur Rimbaud, Yukio Mishima, Marcel Proust, James Joyce, Saddam Hussein, and Adolf Hitler.
What do these writers, dictators, serial killers and others have in common? They all lived their lives in accord with the Fourth Commandment. They honored their parents, even though and even while their parents did them harm. Each individual sacrificed their truth in the unanswered hope that they would be loved, and each died in denial and isolation, tragically unable to admit to their own personal truths. These lives and these stories lend credence to Miller’s argument that moral laws lead to repression and to emotional detachment.
And what about these unlived emotions? Emotions have a basis in reality—they are reactions to neglect, abuse, or a lack of nourishing communications. “Negative emotions” are important signals emitted by the body in attempts to make itself heard. The banished emotions reassert themselves—real needs and feelings make their return to the body.
Sadly, many of us were unloved, neglected and abused. The remedy? While there are no simple answers, we do know that the body is healed when one admits to personal truths and to real feelings. But how do we admit to such truths and to such feelings? We need to feel our pain and our powerlessness so that we can, paradoxically, become less pained and more powerful. We need to admit to our “negative” emotions and change them into meaningful feelings. And we need to see through poisonous pedagogy in order to embrace and to embody integrity, awareness, responsibility, and loyalty to oneself. Our greatest personal task is to learn the difference between love and attachment…to extend our love when it’s right, but to break off attachments when they are destructive. Our greatest therapeutic task is to locate an enlightened witness—a mature and helpful individual, who can be fully present without judging, is indispensable in this process of psychological integration and personal liberation.
Techniques of converting “negative” emotions into “positive” emotions will fail. Why? Because these manipulations reinforce denial, rather than leading to honest confrontations with one’s authentic emotions. And forgiveness, Miller reminds us, has never had a healing effect. Preaching forgiveness is hypocritical, futile, and actively harmful. Harmful because the body doesn’t understand moral precepts. One may rightly forgive their parents if they realize what they’ve done, though, if they apologize for the pain they’ve caused.
Still, Miller retains a hopeful view of the future. While society at present always sides with the parents, individual bodies are fighting against the lies. It’s possible that our collective body may rise up and lead to a future society built on conscious awareness. First, though, we must jettison our “fundamentalist faith” in genetics and, I would add, pharmaceutical “miracles.” With the help of a witness, each damaged individual needs to move through infantile fears and reject the illusion that our parents will save us. When we finally experience our real truths of being unloved, neglected and beaten; when we internally separate from our parents; when we experience love for the worthy child we once were…only then our bodies can experience rest and relief, and only then can we get on with the important business of real life.
Reading this book is a therapeutic encounter with one’s own life’s story. Dr. Alice Miller, author of such world-renowned books as the Drama of the Gifted Child and The Truth Will Set You Free, has devoted her life to empowering people who have severe symptoms from denying that they suffered physical and emotional abuse as children. Here, in Free from Lies, she tackles uncharted territory as she shows how former victims can finally heal the scars of their youth by finding the true history of their childhood instead of denying it.
Abandoning traditional concepts of psychoanalysis that often – like society on the whole – protect the parents and accuse the child, Dr. Miller explains why a therapist should become a partial, empathic witness to the survivor of obvious cruelty rather than a neutral analyst. She further provides a guide to help patients find the right therapist who will always and unconditionally stay on the side of the wounded child. Dr. Miller explains as well how to identify the causes of the unconscious pain that manifests itself later as depression, self-mutilation, primal inadequacy, and loneliness.
The journey “from victims to destroyer” explores the dynamic that turns once-abused children into abusive parents. Dr. Miller’s revolutionary analysis of this cycle of destruction helps us understand what occurs when the abusive behavior reaches beyond the family unit to threaten the whole society. Abusers are able to deny the most obvious and absolutely undeniable facts without the slightest hesitation. They imitate their parents, who were teaching them to lie by telling their children that they were beaten “out of love.” As Free from Lies makes clear, this cycle of suppression and repression of truth originates in a cultural mindset that accepts, and even condones, child abuse by calling it “the right upbringing.” Excerpts from Dr. Miller’s answers to the startling readers’ letters sent to her Web site show that a wide variety of abuse is inflicted daily on children throughout the world.
The media’s attention is only captured by extreme cases, but the plight of children who are regularly subjected to ordinary abuse in their “upbringing,” like spanking, kicking, and others forms of humiliation, remains silenced or even highly encouraged by many.
Held hostage by anger, guilt, and denial, survivors of child abuse will find in Free from Lies the tools necessary to break the cycle, because Dr. Miller’s compassion, experience, and guidance provide a much-needed liberation from the crippling lies transferred to us for millennia.
The Truth Will Set You Free Overcoming Emotional Blindness and Finding Your True Adult Self
Drawing on the latest research on brain development, Miller speaks out against the increasing popularity of childhood corporal punishment and demonstrates how spanking and other disciplinary traumas are encoded in the brain, stunting our ability to overcome them. Our bodies retain memories of humiliation, causing panoply of physical ills and dangerous levels of denial. This denial, necessary for the child’s survival, leads to emotional blindness and finally to mental barriers that cut off awareness and the ability to learn new ways of acting. If this cycle repeats itself, the grown child will perpetrate the same abuse on later generations, warns Miller.
In this stunning new contribution to her life’s work, Miller not only invites us to confront our own pasts, but reveals how each of us can liberate our present as adults and as parents.
Rimbaud’s mother maintained total control over her children and called this control motherly love. Her acutely perceptive son saw through this lie. He realized that her constant concern for outward appearances had nothing to do with love. But he was unable to admit to this observation without reserve, because as a child he needed love, or at least the illusion of it. He could not hate his mother, particularly as she was so obviously concerned for him. So he hated himself instead, unconsciously convinced that in some obscure way he must have deserved such mendacity and coldness. Plagued by an ill-defined sense of disgust, he projected it onto the provincial town where he lived, onto the hypocrisy of the system of morality he grew up in (much like Nietzsche in this respect), and onto himself. All his life he strove to escape these feelings, resorting in the process to alcohol, hashish, absinth, opium, and extensive travels to faraway places. In his youth he made two attempts to run away from home but was caught and restored to his mother’s “care” on both occasions.
His poetry reflects not only his self-hatred but also his quest for the love so completely denied him in the early stages of his life. Later, at school, he was fortunate enough to encounter a kindly teacher who gave him the companionship and support he so desperately needed in the decisive years of puberty. His teacher’s affection and confidence enabled him to write and to develop his philosophical ideas. But his childhood retained its stifling grip on him. He attempted to combat his despair at the absence of love in his life by transforming it into philosophical observations on the nature of true love. But these ideas were no more than abstractions because despite his intellectual rejection of conventional morality, his emotional allegiance to the code of conduct it prescribed was unswerving. Self-disgust was legitimate, but detestation for his mother was unthinkable. He could not pay heed to the painful messages of his childhood memories without destroying the hopes that had helped him to survive as a child. Time and again, Rimbaud tells us that he had no one to rely on except himself. This was surely the fruit of his experience with a mother who had nothing to offer him but her own derangement and hypocrisy, rather than true love. His entire life was a magnificent but vain attempt to save himself from destruction at the hands of his mother, with all the means at his disposal.
While examining everything from parental spanking to sexual abuse and emotional blackmail, Miller exposes the societal pressures that converge to harm children. She explains that we have so many societal mechanisms to prevent us from feeling anger or rage against our parents that we tend never to confront our own feelings. To combat the debilitating effects of such jarring and often contradictory emotions, Miller explores the benefits of using a therapist as an “Enlightened Witness” to reaffirm the patient’s repressed reactions to a forgotten childhood experience.
Miller also discusses how institutionalized religion itself can contribute to the crushing guilt that prevents us from being healthy and conscious adults. She urges society to realize that the Fourth Commandment -“Honor thy father and thy mother”- offers immunity to abusive parents. Indeed, she argues, it is healthier not to extend forgiveness to parents whose tyrannical childrearing methods have resulted in unhappy, and often ruined, adult lives.
In a stirring rejection of the “Poisonous Pedagogy” that pardons even the most brutal parenting, Miller examines the cyclical nature of violence and abuse. Parents and guardians who abuse their children, both physically and mentally, leave them embarrassed and hurt. The inability of most children to properly express such feelings causes them to perpetuate the cycle by lashing out at their family, friends, and, above al1, their own children, who will inevitably do the same.
Throughout The Body Never Lies, Miller offers a calm and encouraging voice. Indeed, The Body Never Lies, through its illuminating and provocative insight, affords us a unique understanding of the immense healing powers of the adult self and the body.
Miller extended the trauma model to include all forms of child abuse, including those that were commonly accepted (such as spanking), which she called poisonous pedagogy, a non-literal translation of Katharina Rutschky‘s Schwarze Pädagogik (black or dark pedagogy/imprinting).[5][23]
The introduction of Miller’s first book, The Drama of the Gifted Child, first published in 1979, contains a line that summarizes her core views:
“
Experience has taught us that we have only one enduring weapon in our struggle against mental illness: the emotional discovery and emotional acceptance of the truth in the individual and unique history of our childhood.[25]
”
In the 1990s, Miller strongly supported a new method developed by Konrad Stettbacher, who himself was later charged with incidents of sexual abuse.[26] Miller came to know about Stettbacher and his method from a book by Mariella Mehr titled Steinzeit (Stone Age). Having been strongly impressed by the book, Miller contacted Mehr in order to get the name of the therapist. From that time forward, Miller refused to make therapist or method recommendations. In open letters, Miller explained her decision and how she originally became Stettbacher’s disciple, but in the end she distanced herself from him and his regressive therapies.[27][28]
In her writings, Miller is careful to clarify that by “abuse” she does not only mean physical violence or sexual abuse, she is also concerned with psychological abuse perpetrated by one or both parents on their child; this is difficult to identify and deal with because the abused person is likely to conceal it from themselves and may not be aware of it until some event, or the onset of depression, requires it to be treated. Miller blamed psychologically abusive parents for the majority of neuroses and psychoses. She maintained that all instances of mental illness, addiction, crime and cultism were ultimately caused by suppressed rage and pain as a result of subconscious childhood trauma that was not resolved emotionally, assisted by a helper, which she came to term an “enlightened witness.” In all cultures, “sparing the parents is our supreme law,” wrote Miller. Even psychiatrists, psychoanalysts and clinical psychologists were unconsciously afraid to blame parents for the mental disorders of their clients, she contended. According to Miller, mental health professionals were also creatures of the poisonous pedagogy internalized in their own childhood. This explained why the Commandment “Honor thy parents” was one of the main targets in Miller’s school of psychology.[29]
Miller called electroconvulsive therapy “a campaign against the act of remembering.” In her book Abbruch der Schweigemauer (The Demolition of Silence), she also criticized psychotherapists‘ advice to clients to forgive their abusive parents, arguing that this could only hinder recovery through remembering and feeling childhood pain. It was her contention that the majority of therapists fear this truth and that they work under the influence of interpretations culled from both Western and Oriental religions, which preach forgiveness by the once-mistreated child. She believed that forgiveness did not resolve hatred, but covered it in a dangerous way in the grown adult: displacement on scapegoats, as she discussed in her psycho-biographies of Adolf Hitler and Jürgen Bartsch, both of whom she described as having suffered severe parental abuse.[30]
A common denominator in Miller’s writings is her explanation of why human beings prefer not to know about their own victimization during childhood: to avoid unbearable pain. She believed that the unconscious command of the individual, not to be aware of how he or she was treated in childhood, led to displacement: the irresistible drive to repeat abusive parenting in the next generation of children or direct unconsciously the unresolved trauma against others (war, terrorism, delinquency).,[31][32] or against him or herself (eating disorders, drug addiction, depression). Continue reading “Alice Miller (psychologist)”
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