The theoretical basis for the WA co

The theoretical basis for the WA counselling profession’s present conceptual
understanding of the loss and grief experiences of baby boomers is drawn largely
from the early work of Freud, Fenichel, Pollack, Bowlby, Engel, and Sanders. Freud,
based on his own lifelong personal experience with grief, created the intrapsychic
theory of grief in which he described the sense of hopelessness and detachment that
surviving individuals experience following the death of a loved one as being a normal
grief reaction (Field, Gal-Oz, & Bonnano, 2003; Olson, 2004; Packman, Horsley,
Davies, & Kramer, 2006). Moreover, Freud suggested that the process of severing
and relinquishing an attachment bond with a deceased individual and then
reinvesting that regained love resource takes time and energy to complete (Marwitt
& Klass, 1995). In contrast, Fenichel, based on personal clinical experience and
individual case reports, claimed that the use of ambivalent introjections during the
relinquishing process creates a protective buffer, which provides the surviving
individual with an effective mechanism for detaching their emotions (e.g. guilt,
anger) from the deceased individual (Sanders, 1983). These emotions are thought to
be complicated by grief. Pollack viewed grief as an ego-adaptive process, which
following the death of a loved one enables the surviving individual to regain their
homeostatic balance and re-establish their intrapsychic state (Olson, 2004). Bowlby
(1980), based on clinical interviews with 22 widows aged between 26 and 65 years
conducted at one, three, six, nine and 12 month intervals following a bereavement
experience, conceptualised and categorised the process of loss and grief into four
distinct phases, namely, numbing, yearning and searching, disorganisation and despair,
and reorganising through reshaping. According to Bowlby, passage through these four
phases is the mechanism by which surviving individuals redefine their concept of self.
Engel broadened this theoretical understanding of grief even further by delineating
six discrete stages (i.e. shock and disbelief, acting out anguish, restitution, resolving,
idealisation, and completion), which although inter-related collectively take the
surviving individual in excess of a year to complete (Olson, 2004; Robinson, 2006;
Small, 2000). Engel through his extensive observations of patients determined that
these six phases are not sequentially ordered, as any one phase can be experienced or
re-experienced at any time during the grieving process. Finally, Sanders (1983)
proposed grief to be an experience of irreversible pain, which is felt simultaneously
on multiple emotional layers.
The main thrust of these earlier works was the examination of the emotional and
psychological defences of surviving individuals during their initial period of
bereavement and subsequent period of mourning (Kellehear, 2002). Currently,
some debate exists as to whether grief should be considered a ‘state’ of mind
precipitating the initiation of specific defence mechanisms or a ‘process’ that
surviving individuals work through (Kellehear, p. 176). Proponents of the ‘grief as a
state of mind’ theory contend that surviving individuals typically manifest five
distinct emotional/defensive states: namely, acute somatic distress, guilt, hostility and
antagonism, disruptive behaviour, and preoccupation with images of the deceased
(Rosen, 1986; Small, 2000). However, proponents of the ‘grief as a process’ theory
assert that grieving is a staged and continuous process during which the bereaved
individual moves through six distinct emotional stages: namely, denial/shock, rage/
anger, bargaining, guilt, depression/loneliness, and acceptance of hope (Brent et al.,

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Dasar teoritis untuk WA konseling profesi yang hadir konseptualpemahaman tentang pengalaman kehilangan dan kesedihan baby boomer ditarik sebagian besardari karya awal Freud, Fenichel, Pollack, Bowlby, Engel dan Sanders. Freud,Berdasarkan pengalaman pribadi sendiri seumur hidup dengan kesedihan, dibuat intrapsikisteori kesedihan di mana ia menggambarkan rasa putus asa dan pelepasan yangpengalaman individu masih hidup setelah kematian orang yang dicintai sebagai normalkesedihan reaksi (Field, Gal-Oz, & Bonnano, 2003; Olson, 2004; Packman, Horsley,Davies, & Kramer, 2006). Selain itu, Freud menyarankan bahwa proses pemotongandan melepaskan lampiran ikatan dengan individu yang telah meninggal dan kemudianreinvesting bahwa sumber daya kembali cinta membutuhkan waktu dan energi untuk menyelesaikan (Marwitt& Klass, 1995). Sebaliknya, Fenichel, berdasarkan pengalaman klinis pribadi danlaporan kasus individu, mengklaim bahwa penggunaan ambivalen introjections selamamelepaskan proses menciptakan penyangga pelindung, yang menyediakan Selamatindividu dengan mekanisme yang efektif untuk melepaskan emosi mereka (misalnya kesalahan,kemarahan) dari almarhum individu (Sanders, 1983). Emosi ini dianggapmenjadi rumit dengan kesedihan. Pollack melihat kesedihan sebagai proses ego-adaptif, yangsetelah kematian orang yang dicintai memungkinkan individu masih hidup untuk mendapatkan kembali merekahomeostatik keseimbangan dan mendirikan kembali negara mereka intrapsikis (Olson, 2004). Bowlby(1980), berdasarkan wawancara klinis dengan 22 janda berusia antara 26 dan 65 tahundilakukan pada salah satu, tiga, enam, sembilan dan interval 12 bulan setelah berkabungpengalaman, berpikir dan dikategorikan proses kehilangan dan kesedihan menjadi empatfase berbeda, yaitu, mati rasa, kerinduan dan mencari, disorganisation dan putus asa,dan mengatur ulang melalui penyusunan kembali. Menurut Bowlby, perjalanan melalui empatfase adalah mekanisme yang masih hidup individu mendefinisikan kembali konsep mereka diri.Engel memperluas pemahaman teoritis tentang kesedihan lebih jauh oleh melukiskanenam tahap diskrit (yaitu shock dan ketidakpercayaan, bertindak keluar penderitaan, restitusi, penyelesaian,idealisation, dan penyelesaian), yang meskipun saling berhubungan secara kolektif mengambilbertahan individu lebih dari satu tahun untuk menyelesaikan (Olson, 2004; Robinson, 2006;Kecil, 2000). Engel melalui pengamatan ekstensif pasien ditentukan yangfase-fase ini enam yang tidak berurutan memerintahkan, seperti setiap fase satu dapat mengalami ataukembali mengalami setiap saat selama proses berduka. Akhirnya, Sanders (1983)diusulkan kesedihan menjadi pengalaman sakit ireversibel, yang dirasakan secara bersamaanpada beberapa lapisan emosional.Dorong utama karya-karya sebelumnya adalah pemeriksaan emosional danPertahanan psikologis bertahan individu selama masa awalberkabung dan tempoh berkabung (Kellehear, 2002). Saat ini,some debate exists as to whether grief should be considered a ‘state’ of mindprecipitating the initiation of specific defence mechanisms or a ‘process’ thatsurviving individuals work through (Kellehear, p. 176). Proponents of the ‘grief as astate of mind’ theory contend that surviving individuals typically manifest fivedistinct emotional/defensive states: namely, acute somatic distress, guilt, hostility andantagonism, disruptive behaviour, and preoccupation with images of the deceased(Rosen, 1986; Small, 2000). However, proponents of the ‘grief as a process’ theoryassert that grieving is a staged and continuous process during which the bereavedindividual moves through six distinct emotional stages: namely, denial/shock, rage/anger, bargaining, guilt, depression/loneliness, and acceptance of hope (Brent et al.,