To adopt any other stance which emphasises a directive or manipulative change in the client’s way of being, no matter how benevolent or concerned to ameliorate the client’s distress, will only serve to allow the client to continue to avoid reflecting upon, and perhaps eventually owning, his or her way of being as it is rather than as he or she might want it to be. In adopting this stance, existential psychotherapists avoid adopting the role of superior, objective instructor who distinguishes for the client those beliefs, attitudes and behaviors that are assumed to be "unreal", "false" and/or "irrational" and who attempts to replace them with "real", "true" and/or "rational" ones. Similarly, rather than present themselves as "symptom-removers", "treatment-providers", "directive educators" or "professional helpers", existential psychotherapists return psychotherapy to its original meaning: the attempt to “stay with”, “stand beside” and “accept the otherness of being who is present” (Evans, 1981:
To adopt any other stance which emphasises a directive or manipulative change in the client’s way of being, no matter how benevolent or concerned to ameliorate the client’s distress, will only serve to allow the client to continue to avoid reflecting upon, and perhaps eventually owning, his or her way of being as it is rather than as he or she might want it to be. In adopting this stance, existential psychotherapists avoid adopting the role of superior, objective instructor who distinguishes for the client those beliefs, attitudes and behaviors that are assumed to be "unreal", "false" and/or "irrational" and who attempts to replace them with "real", "true" and/or "rational" ones. Similarly, rather than present themselves as "symptom-removers", "treatment-providers", "directive educators" or "professional helpers", existential psychotherapists return psychotherapy to its original meaning: the attempt to “stay with”, “stand beside” and “accept the otherness of being who is present” (Evans, 1981: