Therapeutic Approach
At present, it is possible to observe a growing spiritual search among people, with many exploring diverse traditions and practices. When a person enters a path of personal inquiry, they may experience expanded states of consciousness, which can at times feel overwhelming. For this reason, moments of disorientation, anxiety, or forms of rigid attachment may arise.
Within this process, it is not uncommon for certain experiences to become fetishized, leading either to their rejection or idealization, whether out of fear or due to the rigidity of belief systems shaped by personal, familial, and cultural history. These polarized interpretations tend to impoverish the experience, reducing it, absolutizing it, or closing it off.
From a consulting perspective, the work is oriented toward offering a framework for elaboration that allows these experiences to be thought through and situated, expanding horizons of understanding. Through reflective dialogue, meditation, and other tools, the aim is for experience to be integrated without becoming fixed or rejected, fostering a more open and integrated relationship with these states and with one’s own inner process.
propios procesos.
Philosophical Counseling
Philosophical consulting is a form of reflective accompaniment articulated in its contemporary form by authors such as Gerd B. Achenbach, Lou Marinoff, Elliot D. Cohen, and Ran Lahav. It is oriented toward clarifying the client’s lived experience through conceptual, hermeneutic, and dialogical tools drawn from philosophy. Its point of departure is the understanding that certain forms of distress, conflict, or disorientation may be addressed without the need to interpret them as clinical symptoms, insofar as they relate to questions of meaning, ethical tensions, inauthentic ways of inhabiting the world, and unexamined assumptions.
The work unfolds through philosophical dialogue, the clarification of the assumptions through which the person understands and inhabits their experience, the analysis of fundamental concepts such as freedom, responsibility, identity, desire, and finitude, and a careful engagement with the interpretive frameworks through which the client makes sense of their experience. In this process, no normative answers or prefabricated solutions are offered; rather, the aim is to accompany the development of a more lucid, situated, and coherent perspective, capable of expanding one’s understanding of oneself and of one’s way of being in the world.
It draws on traditions ranging from ancient philosophy, such as Stoicism, to phenomenology, hermeneutics, and contemporary existential philosophy, and may be articulated in dialogue with other therapeutic approaches when the complexity of experience calls for it. Its purpose is to foster a form of embodied, critical, and responsible thinking that allows the client to orient themselves with greater clarity in their decisions, relationships, and life processes.
Transpersonal Psychology
Transpersonal therapy is situated within an expanded model of consciousness that allows for the exploration of dimensions of experience that exceed conventional psychological frameworks. This approach understands subjectivity as a complex organization, shaped by different levels and states of consciousness, whose transformations may involve processes of expansion, deconstruction, and profound reorganization. From this perspective, certain crises are not understood exclusively as psychopathological imbalances, but as critical transitional moments in which the usual structures of the self become insufficient to sustain the emerging experience.
A central axis of this approach is the accompaniment of deep existential and spiritual crises, among them what is often referred to as the “dark night of the soul,” understood within the transpersonal framework as a phase of disintegration of identity references, meaning, and orientation, which often precedes a broader reorganization of consciousness. These crises may be activated in contexts such as intensive practices, prolonged retreats, fasting, experiences with sacred plants, or processes of energetic activation, as well as through encounters with new knowledge, significant relational experiences, or spontaneously. They frequently manifest as psychic disorganization, emotional intensification, loss of meaning, or a rupture in previous narratives about oneself and the world. The therapeutic work is oriented toward providing clinical containment and a differentiated understanding of the levels of consciousness involved, avoiding both reductive pathologization and uncritical idealization of the experience.
From this perspective, experiences of rupture and expanded states of consciousness are understood as thresholds of transformation that require discernment, support, and a process of gradual integration. Distress is neither neutralized nor prematurely resolved, but listened to as an expression of tensions between consolidated psychic configurations and emerging dynamics that have not yet been symbolized. The therapeutic task consists in accompanying these passages with care, supporting the elaboration and integration of the experience, and allowing for a transformation in one’s relationship with oneself and with life.
Buddhist Psychology
Buddhist psychology is integrated into the therapeutic space as a framework for observing and understanding experience, based on the teachings and psychological developments of the different Buddhist traditions. It begins with a rigorous attention to mental, emotional, and bodily states, oriented toward recognizing the ways in which suffering is configured and subjective experience is organized. From this perspective, the self is not understood as a substantial entity, but as a construction dependent on conditioned, relational, and impermanent processes, whose understanding is central to the therapeutic work.
The approach includes the practice of various meditation techniques, such as vipassanā and ānāpāna, among others, understood as means of direct investigation of experience. Through the observation of the meeting between mind and body, it becomes possible to recognize the role of sensations, mental dispositions, and habitual reactions that structure experience. These conditioned formations (saṅkhāras) allow for an understanding of how patterns of perception, emotion, and action that sustain suffering become consolidated.
The therapeutic process is not oriented toward eliminating psychic contents or imposing particular states, but toward developing a lucid and non-reactive presence that supports the integration of experience. From this perspective, transformation arises through an embodied understanding of mental and affective processes, enabling a more flexible relationship with one’s own experience and with the world.
Jungian Psychology
Jungian psychology is integrated into the therapeutic space as a framework for understanding psychic life that places the symbolic dimension of experience at its center. From this perspective, the psyche is not reduced to the conscious or the biographical, but also includes the personal and collective unconscious, where images, archetypes, and dynamics are configured that decisively influence subjective life.
The work is oriented toward establishing a dialogue with these contents through their manifestations, dreams, images, fantasies, or symptoms, approaching them as meaningful expressions that can be understood in their own symbolic language. Within this framework, the symptom can be read as a sign that points toward what needs to be seen, elaborated, or transformed.
A central axis of this approach is the process of individuation, understood as the progressive unfolding of psychic singularity. This process involves encountering unrecognized aspects of one’s own experience, such as the shadow, inner polarities, or archetypal figures, and the possibility of integrating them into a broader and more conscious configuration of the self, fostering a more lucid and differentiated relationship with one’s inner world.