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Becoming
a Helper
EIGHTH EDITION

Consultant
Gerald Corey
California State University, Fullerton
Diplomate in Counseling Psychology
American Board of Professional Psychology
Australia • Brazil • Mexico • Singapore • United Kingdom • United States

Becoming a Helper, 8th Edition © Copyright 2021, 2016, 2011 Cengage Learning, Inc.
Marianne Schneider Corey,
Gerald Corey ALL RIGHTS RESERVED. No part of this work covered by the copyright
herein may be reproduced, transmitted, stored or used in any form or by
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Library of Congress Control Number: 2019939822
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Compositor: Lumina Datamatics Ltd.
ISBN: 978-0-357-36627-1
Loose-leaf Edition:
ISBN: 978-0-357-36632-5
Cengage Learning
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Printed in the United States of America

Print Number: 01 Print Year: 2019
To you, our readers.
We hope this book will help you
make a significant difference
in the lives of others.
CONTENTS
CHAP TER 1
Are the Helping Professions for You? 1
Learning Objectives 1
Focus Questions 1
Aim of the Chapter 2
Examining Your Motives for Becoming a Helper 3
Our Own Beginnings as Helpers 8
Is a Helping Career for You? 12
Portrait of the “Ideal Helper” 13
Investing in Your Educational Program 15
Selecting a Professional Program and Career Path 16
Overview of Some of the Helping Professions 18
Values to Consider in Choosing Your Career Path 23
Suggestions for Creating Your Professional Journey 24
Self-Assessment: An Inventory of Your Attitudes and Beliefs
About Helping 25
By Way of Review 32
What Will You Do Now? 33
CHAP TER 2
Helper, Know Thyself 36
Focus Questions 36
Impact of Professional Practice on the Helper’s Life 37
Value of Self-Exploration for the Helper 39
Using Individual and Group Counseling for
Self-Understanding 42
Working With Your Family of Origin 44
Understanding Life Transitions 55
By Way of Review 65
CHAP TER 3
Knowing Your Values 69
Focus Questions 69
v
vi Contents
Role of Values in Helping 70

Avoiding Imposing Values 71
Dealing With Value Conflicts 73
Concerns of LGBTQI People 76
Family Values 81
Gender-Role Identity Issues 83
Religious and Spiritual Values 85
Abortion 90
Sexuality 91
End-of-Life Decisions 92
By Way of Review 96
CHAP TER 4
Understanding Diversity 100
Focus Questions 100
A Multicultural Perspective on Helping 101
Ethical Dimensions in Multicultural Practice 103
Overcoming Cultural Tunnel Vision 105
Cultural Values and the Helping Process 107
Examining Your Cultural Assumptions 110
Understanding People With Disabilities* 114
Multicultural Counseling Competencies 118
Social Justice Competencies 123
Multicultural Training 125
By Way of Review 126
CHAP TER 5
Common Concerns of Beginning
Helpers 130
Focus Questions 130
Exploring Self-Doubts and Fears 131
Transference and Countertransference 132
Working With Clients Who Manifest Problematic
Behavior 141
Striving for Competence 150
Contents vii
CHAP TER 6
The Helping Process 155
Focus Questions 155
Your View of the Helping Process 156
Our Beliefs About the Helping Process 158
Brief Interventions 160
Stages of the Helping Process 161
CHAP TER 7
Theory Applied to Practice 185
Focus Questions 185
Theory as a Roadmap 186
Our Theoretical Orientation 187
Psychodynamic Approaches 189
Experiential and Relationship-Oriented Approaches 193
Cognitive Behavioral Approaches 198
Postmodern Approaches 207
Family Systems Perspective 214
An Integrative Approach to the Helping Process 216
CHAP TER 8
Ethical and Legal Issues Facing Helpers 222
Focus Questions 222
Inventory of Ethical Issues 223
Ethical Decision Making 224
Informed Consent 237
Confidentiality and Privacy 240
Documentation and Keeping Records 252
Ethical Issues in a Managed Care Environment 253
Malpractice and Risk Management 256
A Word of Caution 260
viii Contents
CHAP TER 9
Managing Boundary Issues 264
Focus Questions 264
Self-Inventory on Managing Boundaries 266
Multiple Relationships and the Codes of Ethics 267
The Multiple Relationship Controversy 269
Establishing Personal and Professional Boundaries 272
Combining Personal and Professional Relationships 274
Social Media and Boundaries 277
Bartering in Counseling 279
Giving and Accepting Gifts in the Therapeutic
Relationship 282
Dealing With Sexual Attractions 285
Sexual Relationships With Current Clients 288
Sexual Relationships With Former Clients 289
CHAP TER 10
Getting the Most From Your Fieldwork and
Supervision 294
Focus Questions 294
Making the Most of Your Fieldwork 296
Benefiting From Your Supervision 302
Multiple Roles and Relationships in Supervision 313
CHAP TER 11
Working With Groups 317
Focus Questions 317
Group Work as the Treatment of Choice 318
Various Types of Groups 319
The Value of Group Work 320
Stages of a Group and Tasks of Group Leaders 325
Developing Skills as a Group Leader 328
The Ethical and Professional Group Leader 329
Contents ix
Multicultural and Social Justice Themes in Groups 331

Working With Coleaders 333
Consider a Group Experience for Yourself 334
Teaching Group Members How to Get the Most From a
Group Experience 335
CHAP TER 12
Working in the Community 340
Focus Questions 340
The Scope of the Community Approach 343
Multiple Roles of Community Workers 344
Community Intervention 348
Outreach 349
Educating the Community 351
Influencing Policymakers 352
Mobilizing Community Resources 353
Social Activism and Making a Difference 355
CHAP TER 13
Stress, Burnout, and Self-Care 358
Focus Questions 358
Individual Sources of Stress for Helpers 359
Cognitive Approaches to Stress Management 360
Environmental Sources of Stress for Helpers 365
Stress in an Agency Environment 366
Understanding Burnout 368
The Impaired Professional 373
Strategies to Prevent Burnout 374
Staying Alive Personally and Professionally 377
Therapeutic Lifestyle Changes That Promote Wellness 379
Designing a Personal Strategy for Self-Care and
Wellness 384
x Contents
CHAP TER 14
Managing Crisis: Personally and
Professionally 389
Focus Questions 389
How Crises Affect Us 390
Crisis Situations Are Common in Counseling 394
Understanding Our Response to Crisis 395
The Role of Resilience 397
Cognitive, Emotional, and Behavioral Components
of a Crisis 399
Crisis Intervention Work 404
Guidelines for Working With Clients in Crisis 407
Disaster Mental Health Workers 407
Epilogue 412
References 413
Name Index 430
Subject Index 435
ABOUT THE AUTHORS
Marianne Schneider Corey is a licensed

marriage and family therapist in California and
is a National Certified Counselor. She received
her master’s degree in marriage, family, and child
counseling from Chapman University. She is a
Fellow of the Association for Specialists in Group
Work and was the recipient of this organization’s
Eminent Career Award in 2001. She received the
Jean Bogroff
Lifetime Achievement Award from the American
Mental Health Counselors Association in 2011. She
holds memberships in the American Counseling
Association, the American Group Psychotherapy
Association, the Association for Specialists in Group Work, the Association for
Counselor Education and Supervision, the Western Association of Counselor
Education and Supervision, and the National Organization for Human Services.
Marianne has been involved in leading groups for different populations,
providing training and supervision workshops in group process, facilitating self-
exploration groups for graduate students in counseling, and cofacilitating training
groups for group counselors and weeklong residential workshops in personal
growth. Both Marianne and Jerry Corey have conducted training workshops,
continuing education seminars, and personal-growth groups in the United States,
Germany, Ireland, Belgium, Mexico, Hong Kong, China, and Korea.
In addition to Becoming a Helper, Eighth Edition (2021, with Gerald Corey),
which has been translated into Korean and Japanese, Marianne has coauthored
the following books with Cengage Learning:
• Issues and Ethics in the Helping Professions, Tenth Edition (2019, with Gerald
Corey and Cindy Corey), which has been translated into Japanese, Chinese,
and Korean
• Groups: Process and Practice, Tenth Edition (2018, with Gerald Corey and
Cindy Corey), which has been translated into Korean, Chinese, and Polish
• I Never Knew I Had a Choice, Eleventh Edition (2018, with Gerald Corey and
Michelle Muratori), which has been translated into Chinese
• Group Techniques, Fourth Edition (2015, with Gerald Corey, Patrick Callanan,
and Michael Russell), which has been translated into Portuguese, Korean,
Japanese, and Czech
Marianne has made educational video programs (with accompanying
student workbooks) for Cengage Learning: Groups in Action: Evolution and
Challenges DVD and Workbook (2014, with Gerald Corey and Robert Haynes);
and Ethics in Action: DVD and Workbook (2015, with Gerald Corey and Robert
Haynes).
Marianne and Jerry have been married since 1964. They have two adult
daughters, Heidi and Cindy, two granddaughters (Kyla and Keegan), and one
xi
xii
About the Authors
grandson (Corey). Marianne grew up in Germany and has kept in close contact
with her family and friends there. In her free time, she enjoys traveling, reading,
visiting with friends, bicycle riding, and hiking in the mountains and the desert.
Gerald “Jerry” Corey is Professor Emeritus of

Human Services and Counseling at California State
University at Fullerton. He received his doctorate
in counseling from the University of Southern
California. He is a Diplomate in Counseling
Psychology, American Board of Professional
Psychology; a licensed psychologist; and a National
Certified Counselor. He is a Fellow of the American
Psychological Association (Division 17, Counseling
Psychology; and Division 49, Group Psychotherapy);
a Fellow of the American Counseling Association;
and a Fellow of the Association for Specialists in
Group Work. Other memberships in professional organizations include the
American Group Psychotherapy Association; the Association for Counselor
Education and Supervision; the Western Association of Counselor Education and
Supervision; and the National Organization for Human Services. Jerry received
the Lifetime Achievement Award from the American Mental Health Counselors
Association in 2011, the Eminent Career Award from ASGW in 2001, and the
Outstanding Professor of the Year Award from California State University at
Fullerton in 1991. He teaches courses in group counseling, theories of counseling,
and ethics in counseling. He is the author or coauthor of 16 textbooks in
counseling currently in print, along with more than 60 journal articles and book
chapters. Several of his books have been translated into other languages. Theory
and Practice of Counseling and Psychotherapy has been translated into Arabic,
Indonesian, Portuguese, Turkish, Korean, and Chinese. Theory and Practice of
Group Counseling has been translated into Korean, Chinese, Spanish, and Russian.
During the past 45 years Jerry and Marianne Corey have conducted
group counseling training workshops for mental health professionals at many
universities in the United States as well as in Canada, Mexico, China, Hong
Kong, Korea, Germany, Belgium, Scotland, England, and Ireland. In his leisure
time, Jerry likes to travel, hike and bicycle in the mountains and the desert, and
drive his grandchildren and friends in his 1931 Model A Ford. Marianne and
Jerry have been married since 1964. They have two adult daughters (Heidi and
Cindy), two granddaughters (Kyla and Keegan), and one grandson (Corey).
Gerald Corey has six books published by the American Counseling
Association, the most recent being The Art of Integrative Counseling, Fourth
Edition (2019). Jerry is coauthor (with Michelle Muratori, Jude Austin, and
Julius Austin) of Counselor Self-Care (2018); he is coauthor (with Barbara Herlihy)
of both Boundary Issues in Counseling: Multiple Roles and Responsibilities, Third
Edition (2015) and ACA Ethical Standards Casebook, Seventh Edition (2015). He
is coauthor (with Robert Haynes, Patrice Moulton, and Michelle Muratori) of
Clinical Supervision in the Helping Professions: A Practical Guide, Second Edition
About the Authors xiii
(2010); and he is the author of Creating Your Professional Path: Lessons From My
Journey (2010).
Other publications by Gerald Corey, all with Cengage Learning, include:
• Theory and Practice of Counseling and Psychotherapy, Enhanced Tenth Edition
(and Student Manual) (2021)
• Issues and Ethics in the Helping Professions, Tenth Edition (2019, with Marianne
Schneider Corey and Cindy Corey). This work has been translated into
Chinese, Japanese, and Korean.
• Groups: Process and Practice, Tenth Edition (2018, with Marianne Schneider
Corey and Cindy Corey). This work has been translated into Chinese,
Korean, and Polish.
• I Never Knew I Had a Choice, Eleventh Edition (2018, with Marianne Schneider
Corey and Michelle Muratori). This work has been translated into Chinese,
Indonesian, Korean, Polish, Russian, and Vietnamese.
• Theory and Practice of Group Counseling, Ninth Edition (and Student Manual)
(2016). This work has been translated into Arabic, Bulgarian, Chinese,
Russian, Spanish, and Turkish.
• Group Techniques, Fourth Edition (2015, with Marianne Schneider Corey,
Patrick Callanan, and J. Michael Russell). This work has been translated into
Czech, Japanese, Korean, and Portuguese.
• Case Approach to Counseling and Psychotherapy, Eighth Edition (2013)
He has also made several educational DVD programs on various aspects
of counseling practice: (1) Ethics in Action: DVD and Workbook (2015, with
Marianne Schneider Corey and Robert Haynes); (2) Groups in Action: Evolution
and Challenges DVD and Workbook (2014, with Marianne Schneider Corey and
Robert Haynes); (3) DVD for Theory and Practice of Counseling and Psychotherapy:
The Case of Stan and Lecturettes (2013); (4) DVD for Integrative Counseling: The Case
of Ruth and Lecturettes (2013, with Robert Haynes); (5) DVD Lecturettes for Theory
and Practice of Group Counseling (2012); (6) MindTap Video Program for Theory and
Practice of Group Counseling (2020); and (7) MindTap Video Program, Counseling
Gwen, for Theory and Practice of Counseling and Psychotherapy (2021). All of these
video programs are available through Cengage Learning.
PREFACE
Many books deal with the skills, theories, and techniques of helping. Yet few
books concentrate on the problems involved in becoming an effective helper or
focus on the personal difficulties in working with others. In writing this book,
we had in mind both students who are planning a career in human services,
counseling, social work, psychology, couples and family therapy, or related
professions and helpers who have just begun their careers. This book provides a
general overview and introduction, and you will likely take a separate course on
each chapter topic we present here. Our aim is to introduce you to these topics
in such a way that you will look forward to learning more about the issues we
raise. We intend this book to be used as a supplement to textbooks dealing with
helping skills and with counseling theory and practice. Becoming a Helper has
proved useful for introductory classes in the fields of human services, counseling,
and social work, as well as for courses such as prepracticum, practicum,
fieldwork, and internship.
In this book we focus considerable attention on the struggles, anxieties,
and uncertainties of helpers. In addition, we explore in depth the demands
and strains of the helping professions and their effects on the practitioner.
In Chapter 1 readers are challenged to become aware of and examine their
motivations for seeking a career in the helping professions. We assist readers in
assessing what they will get from their work. Throughout the book, we keep the
focus on how helpers may be affected by the problems they face and the choices
they make in service to their clients.
Chapter 2 addresses the importance of helpers knowing themselves and
encourages readers to explore their family-of-origin experiences, focusing on
how earlier relationships continue to influence the quality of later ones. We
explore how helpers can understand the developmental transitions in their own
lives and discuss the implications of this self-understanding when working with
transitional phases in the lives of clients.
Values are an integral part of the client–helper relationship, and we devote
considerable attention to an analysis of how values influence the helping process
in Chapter 3. We develop the thesis that the job of helpers is not to impose values
but to help clients define their own value system. It is essential that counselors-
in-training become aware of their values on a variety of topics. We explore the
belief systems of helpers and discuss the positive and negative effects that a
variety of beliefs and assumptions can have on one’s practice.
Special consideration is given to understanding and working with diverse
client populations whenever this topic is relevant. In addition, Chapter 4
xiv
Preface xv
addresses a range of diversity issues. Beginning and seasoned helpers encounter

common problems in their work related to dealing with resistance, transference
and countertransference, and clients who are sometimes perceived as “difficult,”
and we address these critical topics in Chapter 5.
Chapter 6 provides an overview of the stages of the helping process, with a
brief discussion of the skills and knowledge required to be a successful helper at
each of these stages. The focus of this discussion is not just on skill development
but also on the personal characteristics that enable helpers to be effective.
Because helpers ask clients to examine their behavior to understand themselves
more fully, we ask helpers to be equally committed to an awareness of their
own lives. Without a high level of self-awareness, a helper may obstruct clients’
progress, especially when these clients are struggling with issues the helper has
avoided facing.
Chapter 7 is an overview of various theories with the emphasis on key
concepts and practical applications. There is a discussion of an integrative
approach to counseling practice, which offers guidelines on how to select a
theoretical orientation.
Forming a sense of ethical awareness and learning to resolve professional
dilemmas is a task facing all helpers. In Chapter 8 we raise a number of
challenges surrounding current ethical issues as a way to sensitize readers to the
intricacies of ethical decision making. A few of these topics include informed
consent, confidentiality and privacy, documentation, and malpractice and risk
management. Chapter 9 is devoted to learning how to manage boundaries, both
personal and professional, and how to ethically perform multiple roles.
We challenge students to take a proactive stance in their educational
program in Chapter 10. Being proactive applies to selecting field placements
and internships as well as to getting the most from supervision. Therefore, we
offer some practical strategies for ensuring quality experiences in fieldwork and
profiting from supervision.
In Chapter 11 we discuss the group process and the value of working with
groups in human services work. Emphasis is on the tasks of group leaders
at each of the stages of a group. Chapter 12 describes ways of working in the
community and various forms of community intervention. Chapter 13 deals with
stress, burnout, impairment, and self-care. The emphasis is on how to monitor
yourself to prevent burnout and how to design a personal self-care program
aimed at keeping you alive both personally and professionally.
Chapter 14 explores crisis management in the personal and professional
lives of counselors. The relatively new field of disaster mental health is discussed
along with strategies for helping in times of natural and human-caused disasters.
This chapter provides readers with an understanding of how crisis situations
affect both clients and helpers, a plan for learning to better handle crises in a
helper’s life and work, and interventions that can help clients cope with crises in
their lives.
Although this book should be useful to any student planning to enter the
helping professions, our backgrounds are in the field of counseling, and this
orientation comes through in this book. Therefore, those who want to work
in the counseling aspects of the human services are likely to find this book
xvi Preface
especially meaningful. We have tried to write a personal book that will stimulate
both thought and action. At the end of each chapter we encourage readers to
commit to some specific action that will move them closer to their goals.
What’s New in the Eighth Edition of

Becoming a Helper?
For the 8th edition, each chapter has been carefully reviewed and updated
to present the current thinking, research, and trends in practice. For every
chapter, we have added learning objectives. The following chapter-by-chapter
list of highlights outlines some sample material that has been added, updated,
expanded, and revised for the 8th edition.
Chapter 1: Are the Helping Professions for You?
• Updated information on the various helping professions
• Updated suggestions for creating one’s professional journey
Chapter 2: Helper, Know Thyself
• Revised section on how professional practice can affect a helper’s personal
life
• Revised and expanded section on individual and group counseling for
self-understanding
• Revised material on countertransference on the helper’s part
Chapter 3: Knowing Your Values
• Substantial revisions with increased emphasis on helpers identifying and
learning to manage their values to avoid unduly influencing clients
• Increased emphasis on seeking supervision and consultation when
maintaining objectivity becomes a problem
• New discussion on referral not being an option for dealing with value
conflicts
• Commentary on recent legislation that allows counselors to deny services
based on their personal or religious convictions
• Revised material on addressing the concerns of LGBTQI people
• Increased emphasis on bracketing personal values in counseling
relationships
• Revised section on religious and spiritual values
Chapter 4: Understanding Diversity
• Introduction to how a social justice orientation relates to a multicultural
perspective
• Revised sections on examining cultural assumptions and cultural values
• Revision of section on multicultural counseling competencies
• New section on cultural competence as a lifelong learning process
• Updated literature on understanding people with disabilities
• New material on social justice competencies
• Updating of CACREP 2016 multicultural training standards
Preface xvii
Chapter 5: Common Concerns of Beginning Helpers

• Updated literature on transference and countertransference
• Alternative perspectives on understanding client defensiveness,
ambivalence, and resistance
• Revised discussion on knowing when and how to make referrals
Chapter 6: The Helping Process
• Updated discussion of the stages of change
• Revision and update of the stages in the helping process
Chapter 7: Theory Applied to Practice
• Addition of suggested reading for each of the theories
• Revision of discussion on the Adlerian approach
• Expansion of goals of existential therapy
• New material on relapse prevention
• A new section on mindfulness and acceptance approaches in psychotherapy
• A new section on motivational interviewing
• A new section on feminist therapy
• Updated information on evidence-based practice as a trend in clinical work
• Updated and expanded coverage of an integrative perspective on counseling
• New discussion of the future of psychotherapy integration
Chapter 8: Ethical and Legal Issues Facing Helpers
• Introduction of the concept of fear-based ethics versus concern-based ethics
• Introduction of the concept of mandatory ethics versus aspirational ethics
• Updated codes of ethics of the various professional organizations
• Minor revision of confidentiality and privacy in a technological world
• Revision and expansion of risk-management strategies
Chapter 9: Managing Boundary Issues
• Discussion of shifts in thinking about multiple relationships
• Updated codes of ethics on managing boundaries and multiple relationships
• New material on multiple relationships in military settings
• Expanded and updated coverage on boundary issues in small communities
• Expanded discussion of the cultural context in the intersection of personal
and professional relationships
• Updated and expanded section on social media and boundaries
• Discussion of the latest ethics codes on bartering and gift giving
Chapter 10: Getting the Most From Your Fieldwork and Supervision
• Expanded discussion on vicarious liability and strict liability
• Updated and expanded section on informed consent in supervision
• Discussion of how one’s personal relationships can be affected by
involvement in fieldwork
• Expanded discussion of multiple roles and relationships and how they
can be managed so that these relationships do not result in exploitation of
supervisees
xviii
Preface
Chapter 11: Working With Groups

• New section on groups for veterans and people in the military
• New section on creating a bereavement group
• Updated and expanded discussion of experiential group training experience
• Increased emphasis on multicultural issues and social justice themes in
group work
Chapter 12: Working in the Community
• More emphasis on the multiple roles of community workers
• Updated treatment of the scope of the community approach
Chapter 13: Stress, Burnout, and Self-Care
• Updated literature on identifying self-defeating internal dialogue
• More emphasis on changing distorted and self-distorted ways of thinking
• Increased discussion of risks associated with vicarious traumatization
• New material on stress associated with a personal crisis
• Revised discussion of self-care as an ethical mandate rather than a luxury
• More on ethics codes on impairment
• New material on characteristics of an effective self-care action plan
• New section on therapeutic lifestyle changes that promote wellness
• More emphasis on benefits of mindfulness
• New material on how meditation can sharpen our thinking patterns
• New discussion on the importance of self-compassion and how this can be a
route to caring about others
• Increased emphasis on physical activity and exercise as ways of caring for
ourselves
• Expanded discussion on developing an exercise program
• New section on diet and nutrition as a form of self-care
• New section on role of relationships and well-being
• Updated and expanded coverage on religious/spiritual involvement and
meaning in life
• New section on providing service to others as a lifestyle pattern
• New discussion on the role of recreation in self-care
Chapter 14: Managing Crisis: Personally and Professionally
• Updated literature on stress and crisis in the helping professions
• Understanding crisis both personally and professionally
• How crisis situations affect individuals
• Revised discussion on ways stress and emotional fatigue can lead to burnout
• Updated literature on action plans for implementing self-care routines
• Expanded and updated discussion of posttraumatic growth following a
traumatic event
• How to help clients refocus through self-talk and building resilience
• Introduction to the field of disaster mental health
• The value of a safety plan with clients who pose a risk for suicide
• Revised section on disaster mental health counseling
Preface xix
Supplements
MindTap
Becoming a Helper comes with MindTap, an online learning solution created to
harness the power of technology to drive student success. This cloud-based
platform integrates a number of learning applications (“apps”) into an easy-to-
use and easy to access tool that supports a personalized learning experience.
MindTap combines student learning tools—readings, multimedia, activities,
and assessments—into a singular Learning Path that guides you through
your counseling course. All the activities have been newly tagged to CACREP
standards and Learning Objectives. This MindTap includes:
• ”Why Am I Here?” Polling Activities
• Helper Studio Activities
• Exercises and “You Decide” Case Studies
• A variety of curated video and role play activities, including content from the
Ethics in Action, and a new video program on the helping professions.
• “Did I Get It?” Chapter Quizzing
• “What Does This Mean to Me?” Reflection Activities
Instructor’s Resource Manual

An Instructor’s Resource Manual is available for this edition. It contains
suggestions for teaching the course, course objectives, key terms, class activities
to stimulate interest, PowerPoint slides, a test bank for all chapters, reflection and
discussion questions, and online test items. The instructor can choose from the
many multiple-choice, true-false, matching, and short essay questions provided.
These materials can be accessed through the instructor’s companion site at login.
cengage.com. Faculty can access the ancillaries that accompany this text by
contacting a Cengage Learning sales representative.
Ethics in Action Video Program and Workbook

An integrated learning package titled Ethics in Action: Video Program and
Workbook (third edition, 2015) is available to enhance the eighth edition of
Becoming a Helper. The Ethics in Action Video Program is designed to bring to
life the ethical issues and dilemmas counselors often encounter and to provide
ample opportunity for discussion, self-exploration, and problem solving of
these issues and dilemmas. The vignettes are based on a weekend workshop
coled by Marianne Schneider Corey and Gerald Corey for a group of counseling
students, which included challenging questions and lively discussion, role plays
to bring the issues to life, and comments from the students and the Coreys.
Additional material on the video program is designed to provide a self-study
guide for students who are also reading this book. This educational program
is divided into three parts: (1) Ethical Decision Making, (2) Values and the
Helping Relationship, and (3) Boundary Issues and Multiple Relationships. This
interactive self-study program challenges students to deal with the complexity
of ethical issues and encourages reflection on their perspectives on each of the
issues presented. By viewing the video program and completing the exercises,
xx Preface
students will be in a better position to get involved in class discussions. At

the end of several chapters in Becoming a Helper are suggested activities and
guidelines for integrating the Ethics in Action video program with this textbook.
The more students become involved in this learning package, the more their
understanding of ethical practice will be enhanced.
Acknowledgments
In preparation for this revision, a survey was conducted with responses from
50 instructors, all of whom have used Becoming a Helper within the last two years.
The feedback of from this survey was helpful in guiding our revision process,
especially by focusing our attention on the range of courses for which this book
is selected, including counseling, human services, psychology, and social work.
Michelle Muratori, of Johns Hopkins University, reviewed the manuscript and
also consulted with us with the revisions of both the previous edition and the
current revised edition.
Appreciation goes to the following people who reviewed selected chapters of
the eighth edition of Becoming a Helper:
Jude Austin, Mary Hardin-Baylor University (Chapters 10 & 11)
Julius Austin, Tulane University (Chapters 10 & 11)
James Robert Bitter, East Tennessee State University (Chapter 2)
Jamie Bludworth, Arizona State University (Chapter 10)
Sherry Cormier, West Virginia University (Chapters 3, 6, 10, 11, 13, & 14)
Robert Haynes, Borderline Productions (Chapter 14)
Barbara Herlihy, University of Texas at San Antonio (Chapters 3, 4, 8, 9, & 14)
Ed Neukrug, Old Dominion University (Chapters 1, 4, & 14)
Ted Remley, Our Lady of Holy Cross University (Chapter 10)
Mark Stebnicki, East Carolina University (Chapters 4 & 14)
We thank Julie Martinez (product manager, Counseling, Human Services,
and Social Work) and Vanessa Desiato (associate content manager) who facilitated
moving this revision into production. We also thank Susan Cunningham for
preparing the index. As always, we appreciate the dedicated effort of Kay Mikel,
the copy editor of this book, who helps us keep this book concise, practical, and
reader friendly.

Gerald Corey
CHAPTER 1
Are the Helping Professions for You?
Learning Objectives
1. Recognize your motives for becoming a helper.
2. Identify whether a helping career is for you.
3. Identify the attributes of an ideal helper.
4. Describe what is involved in selecting an educational and career path.
5. Describe the main areas of focus for key helping professions.
6. Assess your attitudes and beliefs about the helping process.
Focus Questions
1. What has attracted you to the helping professions? Who in your life has
influenced your decision to consider becoming a professional helper? What
major events in your life have contributed to your desire to enter this field?
2. What is your main motivation for wanting to be a helper? What personal
needs of yours are likely to be met through this work?
3. Think of a time when you needed help from a significant person in your life
or from a counselor. What did you most want from this person? What did he
or she do that either helped or hindered you?
4. At this time in your life, how prepared (from a personal standpoint) do you
feel you are to enter one of the helping professions? In what ways do you feel
prepared and in what ways do you feel unprepared?
5. What can you do to make your educational program more meaningful and
derive the maximum benefit from your academic courses?
6. If you were applying to a graduate program or for a job in the field, how
would you respond to these questions on the application form or in
an interview: “What qualities, traits, attitudes, values, and convictions
are central to being an effective helper?” “How might these personal
characteristics be either assets or liabilities for you as a helper?”
7. If you were to pursue a career in one of the helping professions, what kind of
work appeals to you? What clients or populations do you think you would
like to work with? What kind of human services work do you expect would
bring you the greatest meaning and satisfaction?
8. What personal strengths do you have that will assist you in your work as a
helper? What personal limitations might hinder your work? How might you
go about working to improve those limitations? 1
2 Chapter 1 Are the Helping Professions for You?
9. How can you learn more about what is involved in a particular helping
profession of interest to you?
10. What role do you think your values will play in selecting a career in the
helping professions?
Aim of the Chapter

The Learning Objectives at the beginning of each chapter will guide your
reading, and the Focus Questions will help you personalize the content you are
about to read. We believe the best way to assist you in understanding your own
beliefs and attitudes about the helping role is to encourage you to be an active
learner and to engage with the material in a personal way. We do not expect
you to have clarified all of your thoughts about these topics before reading the
chapter, nor do we expect you to be able to answer all of the questions we pose.
Developing competence as a helper is an ongoing process that requires many
years of supervised practice and introspection. Many of you are just beginning
your educational program and may have had little or no contact with clients. The
questions we raise are designed to spark self-reflection as you embark on your
journey of becoming a helper.
As you consider a career in one of the helping professions, you are probably
asking yourself these questions:
• Are the helping professions for me?
• Will I know enough to help others when I start my first practicum?
• Will I be able to work effectively with people who are very different from me?
• Will a career in helping others be too emotionally intense for me?
• Will I be able to secure a job?
• Will my career provide me with financial security?
• Will I be able to apply what I am learning to my job?
• Will this career be satisfying for me?
• For which specific profession am I best suited?
• How do I select the best school and training program?
This book is intended to help you answer these and other questions
about your career. The focus is on you and on what you need personally and
professionally to be the best helper possible. We also emphasize the realities
you are certain to face when you enter the professional world. You will be best
able to cope with the demands of the helping professions if you get an idea
now of what lies ahead. In addition to presenting the obstacles that you may
encounter, we also point out the joys and rewards of making a commitment to
helping others as a way of life. Perhaps one of the most meaningful rewards for
helping professionals is the opportunity to assist people in creating their own
paths.
We begin this chapter by inviting you to examine your reasons for wanting to
become a helper. To help you clarify your personal and professional motivations,
we share our own experiences as beginning helpers and demonstrate that
learning to become a helper is a process that involves both joys and challenges.
This chapter also introduces you to the attributes of an effective helper. There is
no one pattern of characteristics that identifies “ideal helpers,” but we encourage
you to think about the characteristics you possess that could either help or hinder
you in your work with others.
Most students have questions about which professional program will best
help them attain their career objectives, and we explore the differences among
various educational routes. Although you may think you know the career path
you want to pursue, we encourage you to keep your options open while you are
reading this book and taking this course. You will probably hold several different
positions within the career that you eventually choose. For example, you may
begin by providing direct services to clients in a community agency but later on
shift to administering programs.
Finally, keep in mind as you read this book that we use the terms helper
and human service professionals interchangeably to refer to a wide range of
practitioners, some of which include social workers, counselors, clinical and
counseling psychologists, couples and family therapists, pastoral counselors,
mental health nurses, school counselors, rehabilitation counselors, and
community mental health workers.
LO1 Examining Your Motives for

Becoming a Helper
In choosing a career in the helping professions, it is imperative that you reflect on
the reasons you are considering entering this field. For many of us, becoming a
helper satisfies some of our personal needs, such as the need to make a difference
in the lives of others. It is gratifying to know that we can make a significant
difference, especially when people do not have a great deal of hope that they can
change or have faith in themselves to create a better life. You can be a change
agent for such people and facilitate their belief in themselves. As you reflect on
the needs and motives we discuss in this section, ask yourself, “How do my
personal needs influence my ability to be an effective helper?”
Typical Needs and Motivations of Helpers

Our students and trainees have had a variety of motivations for pursuing careers
in the helping professions. We want you to recognize your motivations and needs
and to become aware of how they influence the quality of your interactions with
others. Let’s examine some of the reasons you may have for becoming a helper.
The need to make an impact. Perhaps you hope to exert a significant

influence on the lives of those you serve. You may have a need to know that
you are making a positive difference in someone’s daily existence. Although
you recognize that you will not be able to change everyone, you are likely to
derive satisfaction from empowering individuals. When clients are not interested
in changing, are afraid to make changes, or do not want your help, you may
become frustrated. If your worth as a person is too dependent on your need to
make a difference, you are likely to become disillusioned and disappointed. This
may lead you to disengage from your role as a helper and ultimately reduce
your effectiveness. Your professional work is one source for finding meaning in
your life, but we hope it is not your only source of satisfaction. Becoming overly
invested in clients can lead to blurred boundaries and burnout. As helpers we

may facilitate, guide, empower, educate, and support clients, but it is important
to remember that the power and decision to change rests within the client. One of
our key obligations as helping professionals is to honor the self-determination of
those we serve.
The need to reciprocate. The desire to emulate a role model sometimes

plays a part in the decision to be a helper. Someone special—perhaps a teacher,
mentor, or a therapist—may have influenced your life in a very special way, or
the influential person may be a grandmother, an uncle, or a parent. Practicing
therapists often acknowledge that they were greatly influenced by their
experience in their own personal therapy to seek the education needed to become
competent professionals. The phrase “paying it forward” illustrates this idea.
The need to care for others. You may have been a helper from a early
age. Were you the one in your family who attended to the problems and concerns
of other family members? Do your peers and friends find it easy to talk to you?
If you are a “natural helper,” you may have sought training to improve and
enhance your talent. Many of our students are adult children of alcoholics who
adopted the role of peacemaker in their families. Although this pattern is not
necessarily problematic, it is important that such helpers become aware of their
dynamics and learn how they function in both their personal and professional
lives. Helpers who were peacemakers in their family of origin may be unaware
of how their aversion to conflict influences their interactions with others and
may inadvertently steer clients away from examining unpleasant feelings such as
anger and resentment. If this pattern of peacemaking is left unexamined, it could
detract from their ability to provide quality care to others.
One of the pitfalls of being a caregiver to significant people in your life is that
very often no one attends to your needs. As a result, you may not have learned
to ask for what you need. You can easily become personally and professionally
burned out, or emotionally exhausted, if you do not learn to ask for help for
yourself. Learning to say “no” and setting personal limits and boundaries are
crucial components of self-care. Natural caregivers often struggle with these
limits.
It is crucial to strike a healthy balance between taking care of others and
taking care of yourself. Skovholt and Trotter-Mathison (2016) emphasize the
importance of sustaining the personal self and developing professional resiliency.
They caution helping professionals to become aware of the dangers of one-way
caring in their professional lives. You need to rely on your sense of self as your
primary instrument and take care to preserve and protect yourself so you can
continue to be effective with clients.
The need for self-help. An interest in helping others may stem from an
interest in dealing with the impact of your own struggles. The wounded healer
can be authentically present for others searching to find themselves. If you have
struggled successfully with a problem, you are able to identify and empathize
with clients who come to you with similar concerns. For example, you may
have experienced the difficulties of growing up in an abusive family and remain
sensitive to this early wounding. In your professional work, you are likely to
encounter a number of individuals with similar struggles. Some women who

were involved in abusive relationships may become counselors who specialize in
working with battered women. Some men who were abused as children develop
particular professional interests in counseling abused children and youth.
Addictions counselors may be recovering from an addiction themselves, or they
may have grown up with an alcoholic or drug-addicted parent.
Stebnicki (2009a) believes that professionals who have experienced a
wounded spirit need to be open to questioning their own spiritual health so they
can be of assistance to their clients as they struggle with existential concerns of
loss, grief, trauma, and stressful life events. He reminds us that “remembering
emotions related to such painful events and re-creating an internal emotional
scrapbook can be extremely painful and difficult for both clients and counselors,
especially for counselors new to the helping profession” (p. 54).
Sometimes individuals who are psychologically impaired study to become
helpers in an attempt to understand how to resolve their own problems. If you
do not attend to your own healing, it is unlikely that you will be effective in
helping others. Furthermore, engaging in intense work with others can stimulate
and intensify your own pain. If clients’ stories saturated with themes of anxiety,
depression, grief, loss, or traumatic stress mirror your own personal struggles,
empathy fatigue may ensue (Stebnicki, 2008; also see Chapter 14 in this book).
Before you attempt to deal with the lives of others, examine your own life
situation. Doing this introspective work will increase your self-awareness and
help you to avoid the trap of imposing a hidden agenda on your clients. For
example, a female counselor who works with women who are victims of partner
abuse may try to work out her own unfinished business and conflicts by giving
advice and pushing these clients to make decisions they are not yet ready to
make. Because of her unresolved personal problems, she may show hostility to a
controlling partner. She might make the assumption that what “worked” for her
will work for everyone.
The need to be needed. Very few helpers are immune to the need to be
needed. It can be psychologically rewarding to have clients say that they are
getting better because of your influence. These clients are likely to express their
appreciation for the hope that you have given them. You may value and get a
great deal of satisfaction from being able to take care of other people’s wants.
Satisfying this need is perhaps one of the greatest rewards of being a helper. It is
not necessary to deny that you like being wanted, approved of, and appreciated.
However, if this dynamic is consistently in the forefront, it can overshadow the
needs of your clients. An unhealthy dependence can be cultivated by a helper’s
need to be needed. We do not want clients to terminate counseling before their
needs are met, but we also do not want them to remain in counseling long after
they have met their therapeutic goals. One of our primary aims as helpers is to
empower clients to help themselves. When clients leave counseling because they
are functioning well and their therapeutic needs have been satisfied, we can
consider that a success!
If you depend exclusively on your clients to validate your self-worth, you are
on shaky ground. In reality, many clients will not express appreciation for your
efforts, nor will some of them make changes in their lives. Furthermore, agencies
often provide feedback only when your performance does not meet the expected
standards. No matter what you accomplish, the institution may expect more of
you. Eventually, you may realize that whatever you do it is not enough. Wanting
to feel appreciated for what you are doing for others is certainly understandable,
but being able to evaluate and reinforce yourself for the work you have done is
an essential component of self-care for effective helpers.
The need for recognition and status. You may have hopes of gaining
recognition and acquiring a certain degree of status, in addition to a certain
income level. If you work in an agency, however, many of the consumers of the
services you offer will be economically disadvantaged. You may be working with
mandated clients who are on probation or incarcerated; people living in poverty
who are dealing with addictions or chronic mental illness, racism, and other
forms of oppression; or clients who have lost their job or are having difficulties
finding employment. This work may not bring you the financial rewards and
the recognition you seek; however, your efforts may be deeply rewarding in
other ways and are desperately needed in society. As one counselor put it: “This
work carries its own set of rewards and benefits that I personally find far more
meaningful than money and status. From my experience, when these clients are
able to find change and healing, it is huge and life-changing and has a ripple
effect that improves their lives and that of their children and families.” There are
many opportunities for those who continually work to enhance their education
and training, and it is possible to work with marginalized client populations and
still earn a living.
Conversely, you may work in a setting where you can enjoy the status that
goes along with being respected by clients and colleagues. If you have worked
hard and are good at what you do, accept the recognition you have earned.
You can be proud yet still be humble. If you become arrogant as a result of
your status, you may be perceived as unapproachable, and clients as well as
coworkers may be put off by your attitude. You also may come to accept far more
credit for your clients’ changes than you deserve. Some clients will put you on a
pedestal, and you may come to like this position too much. You may be playing
an important role in helping to facilitate change in your clients’ lives, but they
are the ones who are doing the hard work both during and outside of sessions.
If you want your self-esteem to rest on a solid foundation, it is necessary for you
to look within yourself to meet your status needs rather than looking to others to
provide you with affirmations that you are indeed a worthwhile person, whether
by verbal acclaim or by financial gain.
The need to provide answers. Some students seem to have a need to

give others advice and to provide “right answers.” They may say that they feel
inadequate if friends come to them with a problem and they are not able to give
them concrete advice. Yet their friends may really need to be listened to and
cared for rather than to be told “what they should do.” Although you may find
satisfaction in influencing others, it is important to realize that your answers
may not be best for them. Many times there is not a “correct” answer at all. As a
helper, your purpose is to provide direction and to assist clients in discovering
their own course of action. If your need to fix it by providing advice and answers
sometimes gets in the way of effectively relating to others, we suggest that you
explore this in personal counseling.
The need for control. Related to the need to provide others with advice
and answers is the need to control others. All of us have some need for self-
control and may also have the need to control others at times. For example,
parents of young children understandably need to exercise some degree of
control for safety reasons. However, some of us have a great, if not excessive,
need to control what others are thinking, feeling, and doing. Ask yourself these
questions: Are you convinced that some people should think more liberally
(or more conservatively)? When people are angry, depressed, or anxious, do
you sometimes tell them that they should not feel that way and do your best
to change their state of mind? Do you at times have a strong need to change
the way people who are close to you behave, even if what they are doing does
not directly affect you? If you feel a strong need to provide solutions to every
problem a client presents, you are meeting your own needs rather than working
in the best interest of your client. Although some helpers have a need to control
under the guise of being helpful, it can be a productive exercise to reflect on
what the outcomes might be if you gave more control to those you encountered.
Is your role to control the lives of others, or is it to teach others how to regain
effective control of their own lives?
How Your Needs and Motivations Operate

We often say that in the ideal situation your own needs are met at the same time
that you are meeting your clients’ needs. Most of the needs and motives we have
discussed can work either for or against a client’s welfare. If you are unaware
of your needs, however, there is a much greater likelihood that your own needs
will determine the nature of your interventions. If you are attempting to work
through conscious or unconscious personal conflicts by focusing on the problems
of others, for example, there is a greater chance that you will unconsciously use
your clients to meet your own needs. In addition, you may be in trouble if some
of these needs assume such a high priority that you become obsessed with them.
For instance, if your need for control is so high that you consistently attempt to
determine the path that others take, you could easily interfere with your clients’
development of independence and self-determination.
In many counseling programs, instructors expect their students to examine
their own vulnerabilities, struggles, and faulty beliefs as part of the process of
becoming effective helpers. These programs are based on the premise that it
is as much the “wounded” parts of us as the “healthy” parts that drive us to
become helpers. Students are asked to examine the ways in which their personal
issues and psychological histories will be an asset or a liability in their future
professional work.
Helpers who meet their own needs at the expense of their clients are
depriving their clients of the quality of care to which they are entitled. One
guiding principle we find useful is to remain invested in the client’s process rather
than the outcome. If a client is considering divorce, for example, and if our values
are strongly against divorce, we help the client explore the pros and cons of
either choice, but we remain neutral with respect to the client’s final decision.
As helpers, it is important to remember that it is our clients—not us—who have

to live with the consequences of the decisions that are made.
As you reflect on the needs we have discussed, think about how they might
either enhance or interfere with your ability to help others. If you have not yet
worked with clients, recall your actions in situations with friends or family
members who were struggling with some problem. How did you respond to
them when they were looking for the best course of action? Do your best to
identify how any of these needs can become problematic if you deny them,
become obsessed with them, or meet them at the expense of others.
It is unlikely that any single motive drives you; rather, needs and motivations
are intertwined and can change over time. Even though your original motives
and needs change, your desire to be a helper may remain unchanged. Because
personal development is an ongoing process, we suggest that you periodically
reexamine your motives for being a helper. It can be a valuable tool toward self-
awareness and client welfare.
Our Own Beginnings as Helpers

This is a personal book in two ways. It is personal in that we encourage you to
find ways to apply the book to yourself. In addition, we have written the book in
a personal manner, sharing our own views and experiences whenever we think it
is appropriate and useful. As a concrete illustration of how personal motives and
experiences can affect career choice, we discuss some of our own motivations for
becoming helping professionals and remaining in the field.
Beginning a helping career is not always easy and can involve anxiety and
uncertainty. Although at this point we certainly feel more confident than when
we were beginning our careers, we have not forgotten our own struggles. We,
too, had to cope with many of the fears and self-doubts discussed in the previous
pages. By sharing our own difficulties with you, we hope to encourage you not to
give up too soon.
At this point in our professional lives, we continue to take time to reflect
on both what we are giving and what we are getting through our varied work
projects.
Marianne Corey’s Early Experience

I was a helper long before I studied counseling in school. From childhood on I
responded to the needs of my brothers and sisters. At age 8, I was made almost
totally responsible for my newborn brother. I not only took care of him but also
attended to other members of an extended family.
My family owned a restaurant in a German village, and I worked there at
a very young age. The restaurant, which was in our home, was the meeting
place for many of the local men. These men came to socialize, as well as to eat
and drink. For hours they would sit and talk, and I was taught that I had better
listen attentively. Furthermore, I learned that I should not repeat the personal
conversations and gossip to other townspeople. At this early age I learned
three very important skills: attentive listening, empathic understanding, and
confidentiality. The men frequently shared their war experiences, and I saw
how much healing took place for them by being able to tell their stories. I was
profoundly affected by the changes I observed in these men. Even now, as a

counselor, I am aware of the healing properties people experience when they
reveal their painful stories to an empathic listener.
In my own life I overcame many obstacles and exceeded my dreams. As
a result, I am often successful in challenging and encouraging my clients not
to give up too soon when limits are imposed on them. Through my work I
derive a great sense of satisfaction when I have been instrumental in the lives
of individuals who are willing to take risks, to tolerate uncertainty, to dare to
be different, and to live a fuller life because of their choices. When clients show
appreciation for our work together, I encourage them to take credit for their hard
work that resulted in the changes they value.
In my life now I find it easy to give to my friends, family, and community
as well as to clients. It seems natural to me to give both personally and
professionally. It continues to be a struggle for me to find a good balance between
giving to others and taking care of myself. Although I am considered a good
giver, I realize that I am not as good when it comes to making my needs known
and asking for what I want.
It is interesting for me to compare my cultural conditioning and early role in
my family with my development as a professional caregiver. Although I seemed
to assume the role of caring for my brothers and sisters “naturally,” I did not feel
quite as natural when I began formal helping. In my first practical experiences
as part of my undergraduate program in behavioral sciences, I had my share of
self-doubt.
In one of my earlier internships I was placed in a college counseling
center. I remember how petrified I was one day when a student came in and
asked for an appointment and my supervisor asked me to counsel this client.
The feedback that I received later from my supervisor on how confident I
had appeared was very incongruent with what I had felt. Here are some of
the thoughts that ran through my head as I was walking to my office with
this client: “I’m not ready for this. What am I going to do? What if he doesn’t
talk? What if I don’t know how to help him? I wish I could get out of this!”
In my self-absorption I never once considered any of my client’s feelings. For
instance, how might he be approaching this session? What fears might he be
having?
I was much more aware of myself than of my clients. I took far too much
responsibility, put too much pressure on myself to “do it right,” and worried a lot
about what harm I might do. I did not allow my clients to assume their rightful
share of the responsibility for making changes. I often worked much harder than
they did, and sometimes it seemed that I wanted more for my clients than they
wanted for themselves. I think I had a tendency to exaggerate my capacity for
causing harm because of my fears and insecurities as a helper. When I shared
with my supervisor my concern about feeling overwhelmingly responsible for
the outcomes of our sessions and about hurting my clients, she responded, “You
are assuming more power than you have over your clients.” When some of my
colleagues were beginning helpers, they too expressed feelings similar to the
concerns and anxieties I just described. If you are a new counselor, you should
probably be concerned if you do not feel some anxiety as you begin your work
with clients.
Another time I told my supervisor that I had doubts about being in my

profession, that I was overwhelmed by all the pain I saw around me, and that I
was concerned that I was not helping anybody. I remember being very emotional
and feeling extremely discouraged. My supervisor’s smile surprised me.
“I would be very concerned about you as a helper,” he said, “if you never asked
yourself these kinds of questions and were not willing to confront yourself with
these feelings.” In retrospect, I think he was telling me that he was encouraged
for me because I was acknowledging my struggles and was not pretending to be
the all-competent counselor who was without fears.
As a beginning counselor I was acutely aware of my own anxieties. With
experience I learned to be better at being present with my clients and entering
their world. Although I am not anxiety-free, I am less self-conscious as I practice
therapy. Furthermore, although I take responsibility for the counseling process,
I do not see myself as totally responsible for what goes on in a session, and I am
usually not working harder than my clients.
At one time I wanted to abandon the idea of becoming a counselor and
instead considered teaching German. I was very aware of comparing myself
with professionals who had years of experience, and I thought I should be as
effective as they were. I eventually realized that my expectations were extremely
unrealistic: I was demanding that I immediately be as skilled as these very
experienced people. I had been giving myself no room for learning and for
tolerating my rudimentary beginnings.
One of my professional activities now is working with beginning helpers.
I find that they are often in the same predicament I was in when I began working
with others. These students seem focused on how much I know and how easy
interventions seem to come to me. By contrast, they feel discouraged with their
lack of knowledge and with how much they have to struggle to find “the right
thing to say.” They usually sigh with relief when I tell them about some of my
beginnings and admit that I do not see myself as an expert but as someone
who has a certain amount of expertise in counseling. I want most to convey
to them that learning never stops, that beginnings are difficult and, at times,
discouraging.
Jerry Corey’s Early Experience

When I was in college studying to become a teacher, I hoped to create a different
learning climate for students than I was experiencing as a learner. I wanted to
help others, and it was important for me to make a difference. I recognize now
that the need to make a significant difference has been a theme for most of my
professional life. As a child and as an adolescent, I did not feel that my presence
made that much difference. In many ways, during my early years, I felt that
I did not fit anywhere and that I was invisible. I was surrounded by a large,
extended immigrant Italian family who often spoke in their native language,
which I did not understand. There was a good deal of pain attached to feeling
ignored, and one of my early decisions was not to let myself be ignored. This
took the form of me becoming a nuisance, which of course resulted in negative
attention. In college I experienced some success and found some positive routes
to being recognized. Later, when I began my teaching career, I began to see
that I could make a difference, at least within the confines of my classroom. In

addition to helping students enjoy learning, I also received personal satisfaction
from knowing that I was a useful person, which was quite different from my
perception of myself during my youth.
At the beginning of my career as a counseling psychologist, I did not feel
confident, and I often wondered whether I was suited for the field. I recall
the times my supervisor and I were coleaders of a group as being particularly
difficult. I felt incompetent and inexperienced next to my supervisor, who was
an experienced helper. Much of the time I did not know what to say or do. It
seemed that there was little place for me to intervene because my coleader was so
effective. I had many doubts about my ability to say anything meaningful to the
members. It just seemed that my supervisor was so insightful and so skillful that
I would never attain such a level of professionalism. The effect of working with
an experienced group leader was to heighten my own sense of insecurity and
inadequacy. In retrospect, however, I realize that this was an invaluable learning
experience.
Another thing that I found difficult was practicing individual counseling in
a university center. When I began as a practicing counselor, I frequently asked
myself what I could do for my clients. I remember progress being very slow,
and it seemed that I needed an inordinate amount of immediate and positive
feedback. If a client was still talking about feeling anxious or depressed after
several weeks of sessions, I immediately felt my own incompetence as a helper.
I frequently found myself thinking: “How would my supervisor say this?
What would he do?” I even caught myself copying his gestures, phrases, and
mannerisms. Many times I felt that I did not have what it took to be an effective
counselor, and I wondered if I had pursued the wrong path.
I often had no idea what, if anything, my clients were getting from our
sessions. Indications of whether clients were getting better, staying the same,
or getting worse were typically very subtle. What I did not know at the time
was that clients need to struggle as a part of finding their own answers. My
expectation was that they should feel better quickly, for then I would know that I
was surely helping them. I also did not appreciate that clients often begin to feel
worse as they give up their defenses and open themselves to their pain. When
I saw clients expressing their fear and uncertainty about their future, it brought
out my own lack of certainty that I could help them. Because I was concerned
about saying “the wrong thing,” I often listened but did not give too many of my
own reactions in return.
Even though it is uncomfortable for me to admit this, I was more inclined
to accept clients who were bright, verbal, attractive, and willing to talk about
their problems than clients who seemed depressed or unmotivated to change.
I encouraged those I considered to be “good and cooperative clients” to come
back. As long as they were talking and working, and preferably letting me know
that they were getting somewhere with our sessions, I was quick to schedule
other appointments. Those clients who seemed to make very few changes
escalated my own anxiety. Rather than seeing their own part in their progress
or lack of it, I typically blamed myself for not knowing enough and not being
able to solve their problems. I took full responsibility for what they did during
the session. It never occurred to me that the fact that they did not return for
another session might have said something about them and their unwillingness
to change. I had limited tolerance for uncertainty and for their struggle in
finding their own direction. My self-doubts grew when they did not show
up for following appointments. I was sure that this was a sign that they were
dissatisfied with what they were getting from me.
I particularly remember encouraging depressed clients to make an
appointment with one of the other counselors on the staff. I learned in my own
supervision that working with depressed clients was difficult for me because of
my reluctance to deal with my own fears of depression. If I allowed myself to
really enter the world of these depressed clients, I might get in touch with some
of my anxiety. This experience taught me the important lesson that I could not
take clients in any direction that I had not been willing to explore in my own life.
Had I not challenged my fears and self-doubts, I am quite certain I would have
missed out on many of the meaningful and enjoyable facets of my work.
A lesson I learned from my professional pursuits is the importance of
persisting, even in the absence of external validation. Although it is difficult
to persist when reinforcement from significant others is not forthcoming, I
gradually began to learn to look to myself for the kind of approval I had sought
from others. The work I did in my personal counseling provided meaningful
insights and helped me to accept that I probably would not be as effective as I
expected to be when I first began this work. The challenging and constructive
feedback I received from friends and family members also helped me to accept
some truths and make some significant behavioral shifts.
My hope is that you will not give up when you experience self-doubts;
instead, challenge whatever might be holding you back. Sometimes you will be
excited about your future as a counseling professional, and at other times you
may be discouraged and wonder if it is all worth the effort. If you are willing to
continue exploring your personal life, you will be in a better position to assist
others as they struggle with making decisions in their life.
LO2 Is a Helping Career for You?

As is clear from our accounts, both of us had self-doubts, and the same seems to
be true of many of our colleagues when we talk about our early beginnings in the
helping professions. What we all have in common is our willingness to challenge
our self-doubts. If you keep the question of whether you want to pursue a
helping career open, you are bound to have periods of self-doubt. At times, you
may feel excited about the prospects of your career choice, and at other times you
may feel hopeless and discouraged. Be tolerant of these ambivalent feelings.
Do not make the decision whether to pursue a helping career based on your initial
experiences. Remain open to the pattern of consistent feedback you receive from
faculty members, supervisors, and your peers. In some situations, you may hear
that you are not suited for a particular field. Such feedback is certainly hard to
accept. But if someone has concerns about your entry into a helping profession, be
willing to listen and to consider what that person has to say. Your first inclination
may be to decide that the person does not like you, yet the advice may be in your
best interest. If you hear such a recommendation, ask for specific reasons for this
evaluation and find out what alternatives the person can suggest to you.
Portrait of the “Ideal Helper” 13
As you read about our personal journeys and the evolution of our
professional careers, we hope you have been thinking about your own personal
journey and the kind of professional path you want to create for yourself. Take
time to reflect on some of these questions: What major turning points have you
experienced in your life? What are your aspirations at this time? What is your
vision, and who has encouraged you thus far? What challenges do you face in
making your vision a reality? Our hope is that you will not lose sight of your
vision, even when you meet with detours along the road. Believe in yourself in
spite of self-doubt, find sources of support to help you get through tough times,
and work hard to achieve your career goals. If you are willing to remain open
and apply the effort needed to change, you may find that your limitations can
become your assets.
The inclination to give up too soon is often greatest when you first have to
apply what you have learned in your courses to a situation in the real world,
such as a practicum. Chances are that you will find that what worked in the lab
does not work so well in real-life helping situations. In the lab you may have
worked with fellow students who role-played clients who were cooperative.
Now you are facing some clients who, no matter how hard you try, are not
responding to you. It takes time and experience to learn how to apply your
knowledge of theories and techniques to actual situations. At first your attempts
at helping may seem artificial and rehearsed. You will probably be more aware
of this artificiality than your clients will be. Again, allow yourself time to gain a
greater sense of ease in applying what you have learned and in functioning in
your role as a helper.
LO3 Portrait of the “Ideal Helper”

Imagining the characteristics of the “ideal helper” can be a useful exercise, but
even the most effective helpers cannot meet all of these criteria. If you try to
match the ideal picture we are about to paint, you could be needlessly setting
yourself up for failure and frustration. But it is surely possible to become a more
effective helper if you are aware of areas that you need to strengthen. You can
improve your existing skills and acquire new ones. You can integrate knowledge
that will enhance your abilities. You can make personal changes that will enable
you to be more present and effective as you intervene in the lives of your clients.
With these possibilities in mind, consider this picture of a helper who is making a
significant difference:
• You are committed to an honest assessment of your own strengths and
weaknesses. You recognize that who you are as a person is one of the most
important instruments you possess as a helper.
• You recognize that the quality of the therapeutic relationship is more
predictive of success than any particular theory, intervention, or
technique.
• You have a basic curiosity and are open to learning. You realize what you
do not know, and you are willing to take steps to fill the gaps in your
knowledge.
• You have the interpersonal skills needed to establish good contact with other
people, and you can apply these skills in the helping relationship.
• You genuinely care for the people you help, and this caring is expressed by
doing what is in their best interest. You are able to deal with a wide range of
clients’ thoughts, feelings, and behaviors.
• You realize that change is typically hard work, and you are willing to stay
with clients as they go through this difficult process. You are able to enter
the world of your clients and see the world through their eyes rather than
imposing your own vision of reality on them.
• You realize that clients often limit themselves through a restricted
imagination of possibilities for their future. You are able to invite clients
to dream and to take the steps necessary to fulfill their dreams. You know
that you cannot inspire clients to do in their lives what you are unable or
unwilling to do in your own life.
• You are willing to draw on a number of resources to enable clients to fulfill
their goals. You are flexible in applying strategies for change, and you are
willing to adapt your techniques to the unique situation of each client.
• In working with clients whose ethnic or cultural background is different
from your own, you show your respect for them by not fitting them into a
preconceived mold. You challenge the biases and assumptions that you hold
about individuals from particular groups and are committed to broadening
your view and learning more about different cultural perspectives. You
remain respectfully curious about all the clients you meet and actively
engage with those who differ from you on the basis of race, ethnicity, gender,
sexual orientation, ability/disability, socioeconomic status, and religious
background.
• You are willing to speak up about the inequities that exist in society that have
a negative impact on your clients. You embrace your obligation as a social
justice advocate to fight for the needs of those who are marginalized and
oppressed and to empower them.
• You take care of yourself physically, mentally, psychologically, socially, and
spiritually. You do in your own life what you ask of your clients. As you
encounter problems in your own life, you view them as opportunities for
growth and actively face your challenges in a courageous manner.
• You realize that personal growth is a lifelong journey, and you are committed to
engaging in the self-reflection necessary to make changes in your personal life.
• You question life and engage in critical self-examination of your beliefs and
values. You are aware of your needs and motivations, and you make choices
that are congruent with your life goals. Your philosophy of life is your own
creation, not one that has been imposed on you.
• You have established meaningful relationships with at least a few significant
people.
• Although you have a healthy sense of self-love and pride, you are not self-
absorbed, nor are you arrogant.
Our intent in presenting this list is not to overwhelm you but to provide you
with some characteristics that are worthy of reflection. You might be telling yourself
that you lack many of these characteristics. An unskilled helper can become a
skilled one, and all of us can become more effective in touching the lives of the
clients we encounter. In addressing the question “Are the helping professions for
me?” you are encouraged to use this book as a catalyst for honest self-reflection.
Investing in Your Educational Program 15
We also strongly encourage you to question and interview people in the helping
professions from a variety of settings to assist you in exploring the possibilities of
a future as a helper. Ask about their journey into their chosen profession and the
struggles they encountered along the way.
Many training programs offer some self-exploration experiences in which
students can become more aware of how their personal attributes manifest
themselves in relationships. Practicum and internship seminars typically provide
opportunities for you to focus on ways in which your personal style influences your
ability to establish helping relationships with clients. If your program does not offer
formal personal-growth experiences, seek these resources in the community. Much
of the rest of this book deals with the interplay between you as a person and your
work as a professional helper. Our underlying assumption is that the best way to
prepare for a dynamic career is to appreciate the richness of your own being and to
be able to use your own life experiences in your evolution in the helping professions.
Investing in Your Educational Program

At the beginning of your educational program, you may feel that you will have
to remain in school forever to do what you want professionally. However, if you
are enjoying and gaining from the experience, you will likely be surprised at how
soon you complete your program. The key is to be personally involved in your
educational program and to see a connection between your formal studies and
your personal and professional goals. Think about how much time and energy
you are prepared to devote to making your education meaningful. It may help to
consider your education as an investment, and then decide what you can do to
get the most from this investment. Most of all, find ways to enjoy the process.
Investments are often evaluated by their cost-benefit ratio. The cost of your
educational investment includes not just money but your time and energy as
well. Look at the potential benefits of this investment, including what you hope
to gain. Ask yourself if what you are putting in (costs) is worth what you hope
to get out of it in return (benefits). What are the benefits of putting a great deal
of yourself into your formal studies? What will taking responsibility for your
education cost you in terms of time taken away from other facets of your life?
Learning to Cope With the System

You will encounter external and internal barriers to achieving your goals and
maximizing your potential as learners and professional helpers. We have found
that students, as well as professionals, often underestimate the ways in which
they do have power. For example, we know of a student who was responsible
for changing several unfair practices within her academic institution merely
by raising her concerns and bringing them to the attention of the faculty and
administrators. Many systems impose limitations, and you will be challenged
to learn how to work creatively within them without sacrificing your integrity.
People often are so busy that they fail to question the practices and procedures
within the systems in which they work. It can be empowering to question and
strive to change these institutions and systems.
You will undoubtedly face a number of challenges in your educational
program, a few of which involve grades, requirements, courses, and evaluation.
You may feel anxious about being evaluated and think that grades are not an
accurate measure of your learning. It is a mistake to assume that grading stops
when you graduate from a university. There are reviews and evaluation practices on
all levels in the professional world. In a business, for example, your supervisors rate
you and determine whether you get a promotion or a raise. If you are a professional,
both your clients and your place of work will evaluate your performance.
Students sometimes assume that there are worlds of difference between
the roles they play in college and the roles they will assume as professionals.
Many of the traits that you have as a student will most likely carry over into
your behavior as a worker. If you have great difficulty in showing up for
classes regularly, for example, you are likely to carry this habit into your work
appointments. Getting a position in a community agency is a highly competitive
effort. If you hope to gain entry into the professional world, it is essential that
you be prepared to cope with the realities of the marketplace.
We ask our students to think about their time in school as a long job
interview. The connections you make in school and the reputation you build
for yourself are critical in gaining access to future jobs and professional
opportunities. How you performed as a learner will undoubtedly influence how
strongly your professors state their degree of support or their recommendation
for opportunities you may pursue in your professional life.
LO4 Selecting a Professional Program and

Career Path
In this section we introduce you to a range of considerations in selecting your
educational program and your career in the helping professions. We encourage
you to think about how the following topics apply to you: the rewards of being
a helper, creating realistic expectations and testing them, and deciding which
educational and professional route to pursue.
The Joys and Rewards of Being a Helping

Professional
Your involvement in working intimately in the lives of others can yield many
benefits and gifts to you personally. In very few other kinds of work do you
have as many opportunities to reflect on the quality of your own life. Helping
others can provide you with the satisfaction of knowing that you are making a
significant difference to others, which in itself enhances the meaning of life.
Create Realistic Expectations

Students planning to enter one of the helping professions sometimes create
an unrealistic picture of the profession. In their minds, they may envision
themselves as being able to help anyone who comes to them. Although having
ideals and goals to strive for is part of being a helper, it is easy to paint an
unrealistic picture of what your career as a helper will be like. You need to
engage in ongoing reality testing to maintain a balanced outlook. You can test
your vision by talking to various practitioners in many different settings. Ask
them to tell you what they do in a typical week. Inquire about their motivations
Selecting a Professional Program and Career Path 17
for choosing and remaining in the helping professions. Ask especially about the
rewards, joys, challenges, demands, and frustrations of their work.
When you begin fieldwork, you will be able to test many of your ideas and
expectations against the real world of work. This is a good time to again reflect
on your motives and needs for considering helping as a career. Observations
in various field settings and practical experience working with different client
populations will provide a more accurate picture of how your career is likely to
satisfy your needs for becoming a helper in the first place. If you find yourself
in a program that you really do not like, consider whether it is worth it for you
to stay in the program. Be sure you evaluate the overall direction of the program
rather than a specific course or requirement that you do not like.
Deciding Which Educational and

Professional Route to Take
At this point, you may not even be certain you want to pursue a career in the
helping professions. If you are enrolled in a 2-year community college program
in human services, you may be wondering whether it would be best for you
to get a job to gain experience once you have completed your program and to
return to school later for further study. A wide range of human services jobs is
available, including social service assistants, outreach workers in the community,
work with parolees or in prison settings, work with the physically challenged,
addictions counseling, and a host of positions in community agency settings.
It is generally true that the higher your educational level the more career
options you have. Human services programs at the bachelor’s degree level train
students for entry into a wide range of jobs, some of which include family and
children’s services, youth corrections, crisis shelters, career counseling, youth
programs, residential treatment centers, mental health units, senior citizens
centers, nursing homes, and agencies for people with disabilities.
If you are enrolled in a master’s program in counseling, social work, or
psychology, you are probably thinking of what you need to do to obtain your
master’s degree. Many of you will want to accrue the supervised hours of
internship experience required for your goal of becoming a licensed professional
counselor, a licensed marriage and family therapist, or a licensed clinical social
worker. You may be wondering whether to pursue a doctoral program now or
add that to your long-range plans. There are many paths open to you, and you
will need to choose the career path that best suits you.
Whether you are an undergraduate or a graduate student, you probably have
had some concerns about selecting the right program. We encourage students
to be open to new ideas, especially when participating in fieldwork placements.
There are no absolute guidelines or perfect choices, and you do not need to
have a specific career goal in mind when you enter a program. Gather program
material from several universities and talk with professors and students.
Talking with professionals about their work experience can also broaden your
perspective. Ask about the specific educational and practical background that
they most value. In selecting a program, ask yourself these questions: “Will the
program give me what I need to do the work I want to do? Does the orientation
of the program fit with my values? Am I compatible with the program?”
You can take many routes as a helper in human services: social worker,
psychiatric technician, couples and family therapist, mental health counselor,
psychologist, or school counselor. Each of these professional specialties has a
different focus, yet all have in common working with people. Much depends on
what you want to do, how much time you are able to invest in a program, where
you want to live, and what your other interests are.
At the undergraduate level, human services programs train practitioners
for community agency work. Human service professionals generally carry out
specific roles and functions under the supervision of clinical social workers,
psychologists, and licensed counselors. At the master’s degree level, students
can choose among various types of programs, some of which include school
counseling, mental health counseling, addiction counseling, rehabilitation
counseling, counseling psychology, clinical psychology, couples and family
therapy, and clinical social work. Each specialization has its own perspective and
emphasizes different roles and functions for practitioners.
Regardless of which of the helping professions interests you the most, you
are likely to discover many different positions within an area of specialization.
Do not become overly anxious about making the “right decision” or delay
making any choice because you cannot decide which career or program to
pursue. View your professional life as a developmental process, and explore new
possibilities as you gain additional work experience.
LO5 Overview of Some of the

Helping Professions
As you read about the various specialty areas of practice described in this section,
think about the characteristics that fit best with your own expectations. Each
specialty has much to recommend it, but you probably will find yourself drawn
more to one than to the others. The professional organization for each specialty is
described, and we have provided contact information for these organizations to
facilitate further inquiries about membership, conferences, and the code of ethics
of the organization.
Social Work
This specialization attends not only to the inner workings of a person but also
to an understanding of the person in the environment. A master’s program
in social work (MSW) prepares students broadly for casework, counseling,
community intervention, social policy and planning, research and development,
and administration and management. The coursework tends to be broader than
that in counseling and focuses on developing skills to intervene and bring about
social change on levels beyond the individual. Although clinical social workers are
engaged in assessment and treatment of individuals, couples, families, and groups,
they tend to view environmental factors as contributing strongly to an individual’s
or a family’s problems. In addition to academic courses, a supervised internship is
part of the social worker’s preparation for either direct or indirect social services.
National Association of Social Workers (NASW). NASW membership is

open to all professional social workers, and there is a student membership category.
The NASW Press, which produces Social Work and the NASW News as membership
benefits, is a major service in professional development. NASW also provides a
number of pamphlets on relevant topics. Further information about NASW can be
found on their website: www.socialworkers.org.
Couples and Family Counseling

The specialization of couples and family therapy is primarily concerned with
relationship counseling. It deals with assessing and treating clients from a family-
systems perspective. Students in a master’s or a doctoral program in couples and
family therapy take a variety of courses in assessment and treatment, as well as
theory courses. They also do extensive supervised fieldwork with children and
adults, couples, and families. Many master’s degree programs in counseling
offer a specialization in relationship counseling or couples and family therapy.
Components of the training program include the study of systems theory, an
examination of family of origin, and an emphasis on ethical and professional
issues specific to working with couples and families. Most states have licensure
for marriage and family therapists. To become a licensed marriage and family
therapist, minimal requirements include a master’s degree along with a number
of internships hours and passing an examination. Those who pursue a degree
with a specialization in couples and family therapy need to make a paradigm
shift from an individual context to a systemic way of thinking.
American Association for Marriage and Family Therapy
(AAMFT). The AAMFT has a student membership category. The organization
sponsors a conference each year. For membership applications or for further
information, refer to their website: www.aamft.org.
International Association of Marriage and Family Counselors

(IAMFC). IAMFC members have the opportunity to have online discussions
and to network with others who have similar research interests. Topics of
interest include blended families; counseling offenders; separation and divorce
counseling; substance abuse; mediation; MFT training; gay, lesbian, bisexual, and
transgender issues; military families; sexual offenders; systemic interventions
in mental illness; survivors of sexual abuse; family interventions in schools;
multicultural counseling; and families and violence. For further information,
refer to their website: www.iamfc.org.
Clinical and Counseling Psychology

Although clinical and counseling psychology are different specializations, there
are no rigid boundaries separating their professional functions so we discuss
them together. Although you can be licensed as a social worker, counselor,
and couples and family therapist with a master’s degree, this is not the case
if you wish to refer to yourself as a psychologist. Both counseling and clinical
psychology require a doctorate for licensure. Clinical psychologists focus on
assessment, diagnosis, and treatment procedures of mildly to severely disturbed
people. They interview clients and write case studies. Counseling psychologists
assist relatively healthy people in solving developmental problems and
functioning more effectively. They help clients find and use information to make
better personal, educational, and occupational choices. Professional psychologists

in both specialties often offer psychotherapy to individuals, couples, families,
and groups; they may teach or conduct research. Both specializations focus on
evaluation of treatments and programs and help clients develop action plans.
Clinical and counseling psychologists often work in the same settings.
American Psychological Association (APA). The APA is the largest

scientific and professional organization representing psychology in the United
States and has a Student Affiliates category rather than student membership.
Each year in August the APA holds a national convention. For further
information, refer to their website: www.apa.org.
American Counseling Association (ACA). The ACA has created state

branches, regional leadership units, and chartered 19 specialty divisions. For nearly
70 years, ACA has maintained a Code of Ethics for professional counselors that
is recognized by licensure boards and courts of law across the United States. In
addition, the ACA has advocated in the public policy arena at the state and federal
level on behalf of the counseling professional, students, and clients served by
professional counselors. Student memberships are available to both undergraduate
and graduate students enrolled at least half-time or more at the college level. The
organization sponsors a national convention each year and also offers webinars.
The ACA resource catalog provides information on various aspects of the
counseling profession as well as detailed information about membership, journals,
books, home-study programs, video and DVD programs, and liability insurance.
For further information, refer to their website: www.counseling.org.
Licensed Professional Counselor

The main licenses available in most states include licensed professional counselor,
licensed mental health counselor, licensed clinical social worker, licensed
psychologist, and licensed marital and family therapist. To qualify for a license,
an applicant generally must first secure a graduate degree (or level determined by
the licensing board) in the professional area of specialization. Beyond the degree,
a minimum number of hours of supervised clinical work is required, and the
applicant must pass both a written and sometimes an oral examination.
Licensure statutes determine and govern professional practice, specifying
what the holder of the license can do. A person with a professional license is
assumed to have minimal competence in the general practice of clinical work.
A state license in counseling is permission from a particular state to practice as
a counselor and to call oneself a licensed counselor. The names of state licenses
for counselors vary from state to state. Some examples are Licensed Professional
Counselor (LPC), Licensed Professional Clinical Counselor (LPCC), Licensed
Mental Health Counselor (LMHC), and Licensed Clinical Professional Counselor
(LCPC). It is important to become familiar with the coursework and supervision
requirements for licensure in the state in which you intend to practice, as these
requirements vary from state to state.
Licensure assures the public that practitioners have completed minimum
educational programs, have had a certain number of hours of supervised training,
and have gone through some type of evaluation and screening. Licenses do not,
and probably cannot, ensure that practitioners will competently do what their
licenses permit them to do. The main advantages of licensure are protection
of the public from grossly unqualified and untrained practitioners and formal
representation to the public that practitioners are part of an established profession.
American Mental Health Counselors Association (AMHCA). The

AMHCA is a growing community of approximately 6,200 clinical mental
health counselors. Their mission is to enhance the profession of clinical mental
health counseling through licensing, advocacy, education, and professional
development. AMHCA strives to be the national organization representing
licensed clinical mental health counselors and state chapters, with consistent
standards of education, training, practice, advocacy, and ethics. Recognized as
a national division of the ACA until 2019, the AMHCA is now an independent
organization. The ACA achieved passage of state licensure in all 50 U.S. states
and its territories in 2019, and it continues to work collaboratively with the
AMHCA on issues of common concern. For further information, refer to
AMHCA’s website: www.amhca.org.
School Counseling
Accreditation guidelines for school counseling have been implemented over
the past 20 years, which has moved school counseling forward in terms of
accountability as a helping profession. All states now require a master’s degree
in school counseling, and professional organizations advocate and lobby for
legislative initiatives and the establishment of credentialing.
School counselors perform a wide variety of roles and functions in
elementary, middle, and secondary schools, including individual counseling,
group guidance, group counseling, consultation, advocacy, and coordination. In
addition to working with students, many school counselors consult with teachers,
administrators, and, at times, with parents. School counselors work with students
on a variety of educational issues, including personal and social counseling. From
a multicultural perspective, school counselors have the challenge of advocating
for all students, sensitizing the school community to cultural diversity issues, and
establishing a comprehensive developmental counseling program.
American School Counselors Association (ASCA). The ASCA is the

major professional organization devoted to school counseling. The ASCA has a
code of ethics and a student membership category. For additional information,
refer to their website: www.schoolcounselor.org.
Rehabilitation Counseling
Rehabilitation counseling focuses on person-centered programs and services for
people with medical, physical, mental, developmental, cognitive, and psychiatric
disabilities to help them achieve their personal, career, and independent living
goals in the most integrated setting possible. The profession itself is founded
on humanistic values and the belief that each person has unique cultural
attributes. Rehabilitation counseling is a holistic and integrated program of
medical, physical, psychosocial, and vocational interventions (Commission on
Rehabilitation Counselor Certification [CRCC], 2014). Rehabilitation counselors
use career, vocational, mental health, case management, and counseling

strategies to empower people with chronic illnesses or disabilities to achieve
their maximum level of independence and psychosocial adjustment through
personally fulfilling, socially meaningful, and functionally effective interaction
with their environment. For additional information on the rehabilitation
counseling profession, refer to their website: www.crcertification.com.
Drug and Alcohol Counseling

Addiction is one of the main public health issues in the United States today.
Substance abuse counselors are actively involved in education, prevention,
intervention, and treatment for various addictions. Practitioners in the field
provide treatment in a variety of settings: private and public treatment centers,
residential treatment facilities, hospitals, private practice, and community agencies.
National Association of Alcohol and Drug Abuse Counselors

(NAADAC). NAADAC is the major national professional organization
devoted to ethical standards for addiction professionals. NAADAC’s mission
is to lead, unify, and empower addiction-focused professionals to achieve
excellence through education, advocacy, knowledge, standards of practice, ethics,
professional development, and research. For additional information, refer to their
website: www.naadac.org.
Human Service Professionals

Many people are in need of support and psychological assistance other than,
or in addition to, counseling and psychotherapy. These clients, sometimes
called consumers, are often helped by people with an undergraduate or graduate
degree in psychology, sociology, or a related field. More recently, many of these
helpers have an associate, bachelor’s, master’s, or doctoral degree in human
services (Neukrug, 2016a). Although not licensed therapists, human service
practitioners assist in the difficult work with clients who may be struggling
with mental health issues and are in need of assistance with daily living skills.
Sometimes these practitioners are supervised by licensed counselors, social
workers, or psychologists.
Human service professionals (which include educators, students, and human
service practitioners) are generalists with broad training that encompasses skills
from counseling, psychology, and social work (Woodside & McClam, 2019). They
hold a variety of jobs, including case worker, case manager, community organizer,
community planner, community outreach worker, crisis counselor, parole officer,
advocate, mental health aide, substance abuse counselor, social work assistant,
alcohol or drug abuse counselor, mental health technician, child care worker, and
residential assistant, to name just a few (Moffat, 2011). Their focus is on support
and basic psychological aid rather than in-depth counseling and psychotherapy.
Some social service agencies have discovered that human service practitioners
provide services as well as, or more effectively than, highly trained licensed
professionals for these clients. Only a limited number of licensed professionals are
available to work with the vast number of individuals seeking mental health and
daily living skills assistance, and human service practitioners are bridging this
gap in the social service field.
Values to Consider in Choosing Your Career Path 23
National Organization for Human Services (NOHS). The National

Organization for Human Services is made up of members from diverse
educational and professional backgrounds with the mission of fostering
excellence in human services delivery through education, scholarship, and
practice. Regular membership is open to educators and practitioners, and student
memberships are available. NOHS schedules a conference each year. For further
information, refer to their website: www.nationalhumanservices.org.
Values to Consider in Choosing

Your Career Path
People generally go through a series of stages when choosing a career path.
Information from practitioners and professors can help you define a professional
direction. But you cannot rely solely on the advice of others when making your
career decisions. In today’s world, it is increasingly important to become a
generalist. Your chances of gaining employment in a managed care system are
greater if you are able to work with a range of client populations in a variety of
problem areas. Although you may develop expertise in an area of specialization,
flexibility is often necessary to meet the changing demands in the marketplace.
Ultimately you must decide for yourself which path is likely to best tap
your talents and bring you the most fulfillment. In your career decision-making
process, consider your self-concept, motivation and achievement, interests,
abilities, values, occupational attitudes, socioeconomic level, parental influence,
ethnic identity, gender, and any physical, mental, emotional, or social disabilities.
Your values will affect your choice of a career path, and it is important to assess,
identify, and clarify your values to match them with your career aspirations.
Your work values pertain to what you hope to accomplish in an occupation.
Work values are an important aspect of your total value system. Recognizing
those things that bring meaning to your life is crucial in finding a career that has
personal value for you. A few examples of work values include helping others,
influencing people, finding meaning, prestige, status, competition, friendships,
creativity, stability, recognition, adventure, physical challenge, change and
variety, opportunity for travel, moral fulfillment, and independence. Because
certain work values are related to certain occupations, they can be the basis of a
good match between you and a position.
To clarify some of these work values, ask yourself these questions:
• Do I like working with a wide range of people?
• Am I able to ask for help from others when I am faced with problematic
situations?
• Do I value doing in my own life what I encourage others to do in theirs?
• How do I feel about offering help to others with their problems?
• Am I interested in organizing, coordinating, and leading others in work
projects?
• Do I value working on projects I have designed, or do I tend to look to others
to come up with ideas for projects with which I can become involved?
Your values and interests are intertwined; knowing them can help you identify
areas of work where you will find the most personal satisfaction.
Suggestions for Creating Your

Professional Journey
In Journeys to Professional Excellence, Bemak and Conyne (2018) introduce 12
leaders in the fields of psychology and counseling who share their personal and
professional journeys. They talk about how they chose their career paths, what
challenges they have faced, what factors contributed to their successes and failures,
how they balance their personal and professional lives, and what advice they have
for those entering the helping professions. We highly recommend this book as you
think about the kind of professional journey you would like to create.
Here are some ideas for you to consider as a way to actively create your
personal and professional journey:
• Look for opportunities to challenge your perceptions of your limitations and
focus on what you can do.
• Ask for help when you need it, both personally and professionally.
• Find a group of people who are supportive and can offer you encouragement.
• Seek out at least one mentor and form networks with others in the helping
professions.
• Seek supervision and be open to feedback and learning regardless of the
stage of your career.
• Remain connected to those people who mean the most to you in your life.
Take time for your family and close friends.
• Strive to integrate your personal and professional journeys. Commit to
taking care of yourself in all ways. If you hope to care for others, you need to
take care of yourself.
• Learn about people from cultures different from your own and strive to
acquire cultural competencies.
• Be your genuine self. Learn from others and integrate that into who you are.
• Listen to your intuitive voice and create your own path.
• Value your mistakes along the way as they provide opportunities for growth
and change.
• Establish both long-term and short-term goals.
• Recognize that obstacles, disappointments, and failures can teach you
valuable lessons.
• Maintain a sense of humor.
• Realize that you can make a significant difference. Become an agent of
individual and social change.
• Work hard and set high standards for yourself.
• Join a professional organization and attend conferences.
• Read, discuss, reflect, and keep a personal journal.
• Develop interests outside of the counseling field.
• Identify your sphere of influence, and act when you have the power to do so.
• Identify your strengths and seek out self-exploration and therapeutic
experiences.
• Dare to dream and have the courage to pursue your passions.
At times in your training, you may feel discouraged, and it may be difficult
to focus on what is really important. Review this list, and use it as a way to
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also received an Aneityumese Teacher to their village, protecting and
showing kindness to him; one of the Sacred Men who could speak his
language lived almost constantly with him, and some young people
were allowed daily to attend our School. These two and a number of
others began to wear a kilt, and some a shirt also. Three of them
especially, if not Christians, appeared to be not far from the Kingdom
of God, and did all that was in their power to protect and to assist
me. A few began to pray to Jehovah in their houses, offering a kind of
rude family worship, and breathing out such prayers and desires as I
had taught them for the knowledge of the true God and only Saviour.
And these, as my companions, accompanied me from place to place
when I visited their district.
But let us return to the war. Many Chiefs and villages were now
involved in it; and a large part of the bush over the country between
had been consumed by fire, to prevent surprises. Yet, our Harbour
people being assembled one night for consultation, a number of the
Inland warriors crept near unobserved and discharged a volley of
muskets amongst them. Several were shot dead, and in the darkness
and confusion the enemy got clear away. Revenge and self-
preservation now united our people as one man, and every man
assembled for action on the borders of the hostile Tribes. I again
visited them on the fighting ground. As I was seen approaching, the
two old Priests, my friends, came to receive and escort me, protected
by their clubs and muskets,—the one blind of an eye lost in war
marching before me, and the other behind me with poised spear and
mighty club. Seating me in a central position, they assembled all the
warriors, except the watchmen, and these savage men listened
attentively to my message, and bowed quietly during prayer. God
only knows what may be the fruit in some dark benighted soul! The
whole host of them ceased firing, till the two friendly Priests had
again conveyed me safely beyond the reach of danger.
Going among them frequently thus, they treated me with
exceptional kindness, till one Sabbath I determined to go over and
talk with the enemy also, in the hope of getting this sad war put an
end to. Our people were sternly opposed to this, not for fear of my
safety, but lest I prayed for the enemy and my God might help them
in the war. But my two friends, the old Priests, persuaded them to let
me go, and to cease their shooting till my return. They had an idea to
buy, in this way, my intercession with Jehovah exclusively on their
behalf; but I explained to them as on former occasions, that I was
there for the good of all alike, that I loved them all and sought to lead
them to give up war and bad conduct, for my God would hear and
bless only those who feared and loved and obeyed Him. I had a long
interview with the enemies also, arguing against the evils of war, and
urging them to give it up. They were so far friendly; they allowed me
to have worship amongst them, and I returned in safety before
another musket was discharged on either side. The war still went on,
though more languidly; but after a time the leaders entered into a
kind of truce, and peace reigned for a season.
The other Mission Station, on the south-west side of Tanna, had to
be visited by me from time to time. Mr. and Mrs. Mathieson, there,
were both in a weak state of health, having a tendency to
consumption. On this account they visited Aneityum several times.
They were earnestly devoted to their work, and were successful so far
as health and the time allowed to them permitted. At this juncture, a
message reached me that they were without European food, and a
request to send them a little flour if possible. The war made the
journey overland impossible. A strong wind and a high sea round the
coast rendered it impracticable for my boat to go. The danger to life
from the enemy was so great, that I could not hire a crew. I pled
therefore with Nowar and Manuman, and a few leading men to take
one of their best canoes, and themselves to accompany me. I had a
large flat-bottomed pot with a close-fitting lid, and that I pressed full
of flour; and, tying the lid firmly down, I fastened it right in the
centre of the canoe, and as far above water-mark as possible. All else
that was required we tied around our own persons. Sea and land
being as they were, it was a perilous undertaking, which only dire
necessity could have justified. They were all good swimmers, but as I
could not swim the strongest man was placed behind me, to seize me
and swim ashore, if a crash came.
Creeping round near the shore all the way, we had to keep just
outside the great breakers on the coral reef, and were all drenched
through and through with the foam of an angry surf. We arrived,
however, in safety within two miles of our destination, where lived
the friends of my canoe’s company, but where a very dangerous sea
was breaking on the reef. Here they all gave in, and protested that no
further could they go; and truly their toil all the way with the paddles
had been severe. I appealed to them, that the canoe would for certain
be smashed if they tried to get on shore, that the provisions would be
lost, and some of us probably drowned. But they turned to the shore,
and remained for some time thus, watching the sea. At last their
Captain cried,—“Missi, hold on! There’s a smaller wave coming; we’ll
ride in now.”
THE DANGEROUS LANDING THROUGH THE SURF.
My heart rose to the Lord in trembling prayer! The wave came

rolling on; every paddle with all their united strength struck into the
sea; and next moment our canoe was flying like a sea-gull on the
crest of the wave towards the shore. Another instant, and the wave
had broken on the reef with a mighty roar, and rushed passed us
hissing in clouds of foam. My company were next seen swimming
wildly about in the sea, Manuman, the one-eyed Sacred Man, alone
holding on by the canoe, nearly full of water, with me still clinging to
the seat of it, and the very next wave likely to devour us. In
desperation, I sprang for the reef, and ran for a man half-wading,
half-swimming to reach us; and God so ordered it, that just as the
next wave broke against the silvery rock of coral, the man caught me
and partly swam with me through its surf, partly carried me till I was
set safely ashore. Praising God, I looked up and saw all the others
nearly as safe as myself, except Manuman, my friend, who was still
holding on by the canoe in the face of wind and sea, and bringing it
with him. Others ran and swam to his help. The paddles were picked
up amid the surf. A powerful fellow came towards me with the pot of
flour on his head, uninjured by water. The Chief who held on by the
canoe got severely cut about the feet, and had been badly bruised and
knocked about; but all the rest escaped without further harm, and
everything that we had was saved. Amongst friends, at last, they
resolved to await a favourable wind and tide to return to their own
homes. Singing in my heart unto God, I hired a man to carry the pot
of flour, and soon arrived at the Mission Station.
Supplying the wants of our dear friends, Mr. and Mrs. Mathieson,
whom we found as well as could be expected, we had to prepare,
after a few hours of rest, to return to our own Station by walking
overland through the night. I durst not remain longer away, lest my
own house should be plundered and broken into. Though weak in
health, my fellow-Missionaries were both full of hope, and zealous in
their work, and this somewhat strange visit was a pleasant blink
amidst our darkness. Before I had gone far on my return journey, the
sun went down, and no Native could be hired to accompany me.
They all told me that I would for certain be killed by the way. But I
knew that it would be quite dark before I reached the hostile
districts, and that the Heathen are great cowards in the dark and
never leave their villages at night in the darkness, except in
companies for fishing and such-like tasks. I skirted along the sea-
shore as fast as I could, walking and running alternately; and, when I
got within hearing of voices, I slunk back into the bush till they had
safely passed, and then groped my way back near the shore, that
being my only guide to find a path.
Having made half the journey, I came to a dangerous path, almost
perpendicular, up a great rock round the base of which the sea
roared deep. With my heart lifted up to Jesus, I succeeded in
climbing it, cautiously grasping roots, and resting by bushes, till I
reached safely to the top. There, to avoid a village, I had to keep
crawling slowly along the bush near the sea, on the top of that great
ledge of rock; a feat I could never have accomplished even in daylight
without the excitement, but I felt that I was supported and guided in
all that life or death journey by my dear Lord Jesus. I had to leave the
shore, and follow up the bank of a very deep ravine to a place shallow
enough for one to cross, and then through the bush away for the
shore again. By holding too much to the right, I missed the point
where I intended to reach it. Small fires were now visible through the
bush; I heard the voices of the people talking in one of our most
heathen villages.
Quietly drawing back, I now knew where I was, and easily found
my way towards the shore; but on reaching the Great Rock, I could
not in the darkness find the path down again. I groped about till I
was tired. I feared that I might stumble over and be killed; or, if I
delayed till daylight, that the savages would kill me. I knew that one
part of the rock was steep-sloping, with little growth or none thereon,
and I searched about to find it, resolved to commend myself to Jesus
and slide down thereby that I might again reach the shore and escape
for my life. Thinking I had found this spot, I hurled down several
stones and listened for their splash that I might judge whether it
would be safe. But the distance was too far for me to hear or judge.
At high tide the sea there was deep; but at low tide I could wade out
of it and be safe. The darkness made it impossible for me to see
anything. I let go my umbrella, shoving it down with considerable
force, but neither did it send me back any news.
Feeling sure, however, that this was the place I sought, and
knowing that to await the daylight would be certain death, I prayed
to my Lord Jesus for help and protection, and resolved to let myself
go. First, I fastened all my clothes as tightly as I could, so as not to
catch on anything; then I lay down at the top on my back, feet
foremost, holding my head downwards on my breast to keep it from
striking on the rock; then, after one cry to my Saviour, having let
myself down as far as possible by a branch, I at last let go, throwing
my arms forward and trying to keep my feet well up. A giddy swirl, as
if flying through the air, took possession of me; a few moments
seemed an age; I rushed quickly down, and felt no obstruction till my
feet struck into the sea below. Adoring and praising my dear Lord
Jesus, who had ordered it so, I regained my feet; it was low tide, I
had received no injury, I found my umbrella, and, wading through, I
found the shore path easier and lighter than the bush had been. The
very darkness was my safety, preventing the Natives from rambling
about. I saw no person to speak to, till I reached a village quite near
to my own house, fifteen or twenty miles from where I had started;
here I left the sea path and promised young men some fish-hooks to
guide me the nearest way through the bush to my Mission Station,
which they gladly and heartily did. I ran a narrow risk in
approaching them; they thought me an enemy, and I arrested their
muskets only by a loud cry,—
“I am Missi! Don’t shoot; my love to you, my friends!”
Praising God for His preserving care, I reached home, and had a
long refreshing sleep. The Natives, on hearing next day how I had
come all the way in the dark, exclaimed,—
“Surely any of us would have been killed! Your Jehovah God alone
thus protects you and brings you safely home.”
With all my heart, I said, “Yes! and He will be your protector and
helper too, if only you will obey and trust in Him.”
Certainly that night put my faith to the test. Had it not been the
assurance that I was engaged in His service, and that in every path of
duty He would carry me through or dispose of me therein for His
glory, I could never have undertaken either journey. St. Paul’s words
are true to-day and for ever,—“I can do all things through Christ
which strengtheneth me.”
CHAPTER IX.
DEEPENING SHADOWS.
Welcome Guests.—A Fiendish Deed.—The Plague of Measles.—A

Heroic Soul.—Horrors of Epidemic.—A Memorable New Year.
—A Missionary Attacked.—In the Valley of the Shadow.—Blow
from an Adze.—A Missionary’s Death.—Mrs. Johnston’s Letter.
—A Heavy Loss.—The Story of Kowia.—Kowia’s Soliloquy.—
The Passing of Kowia.—Mortality of Measles.—Fuel to the Fire.
—Hurricanes.—A Spate of Blood and Terror.—Nowar
Vacillates.—The Anger of the Gods.—Not Afraid to Die.—
Martyrs of Erromanga.—Visit to the Gordons.—Their
Martyrdom.—Vindication of the Gordons.—Gordon’s Last
Letter.—Plots of Murder.—Death by Nahak.—Nowar Halting
Again.—Old Abraham’s Prayer.—Miaki at the Mission House.—
Satanic Influences.—Perplexity Deepening.—Selwyn’s
Testimony.—Rotten Tracts.—Captain and Mate of Blue Bell.—
My Precious Dog.—Fishing Nets and Kawases.—The Taro
Plant.—The Kava Drink.—Katasian and the Club Scene.—The
Yams.—Sunshine and Shadow.—The Teachers Demoralized.—
The Chief’s Alphabet.—Our Evil Genius.—Ships of Fire Again.—
Commodore Seymour’s Visit.—Nouka and Queen ’Toria.—The
Dog to his Vomit Again.
In September, 1860, I had the very great pleasure of welcoming, as

fellow-labourers to Tanna, the Rev. S. F. Johnston and his wife, two
able and pious young Missionaries from Nova Scotia. Having visited
the whole group of the New Hebrides, they preferred to cast their lot
on Tanna. During the Rainy Season, and till they had acquired a little
of the language, and some preparation had been made of a Station
for themselves, I gladly received them as my guests. The company
was very sweet to me! I gave them about fourteen Tannese words to
be committed to memory every day, and conversed with them, using
the words already acquired; so that they made very rapid progress,
and almost immediately were of some service in the Mission work.
No man could have desired better companions in the ministry of the
Gospel.
About this time I had a never-to-be-forgotten illustration of the
infernal spirit that possessed some of the Traders towards these poor
Natives. One morning, three or four vessels entered our Harbour and
cast anchor off Port Resolution. The Captains called on me; and one
of them, with manifest delight, exclaimed,—
“We know how to bring down your proud Tannese now! We’ll
humble them before you!”
I answered, “Surely you don’t mean to attack and destroy these
poor people?”
He answered, not abashed but rejoicing, “We have sent the
measles to humble them! That kills them by the score! Four young
men have been landed at different ports, ill with measles, and these
will soon thin their ranks.”
Shocked above measure, I protested solemnly and denounced their
conduct and spirit, but my remonstrances only called forth the
shameless declaration,—
“Our watchword is,—Sweep these creatures away and let white
men occupy the soil!”
Their malice was further illustrated thus: they induced Kepuku, a
young Chief, to go off to one of their vessels, promising him a
present. He was the friend and chief supporter of Mr. Mathieson and
of his work. Having got him on board, they confined him in the hold
amongst Natives lying ill with measles. They gave him no food for
about four-and-twenty hours; and then, without the promised
present, they put him ashore far from his own home. Though weak
and excited, he scrambled back to his Tribe in great exhaustion and
terror. He informed the Missionary that they had put him down
amongst sick people, red and hot with fever, and that he feared their
sickness was upon him. I am ashamed to say that these Sandal-wood
and other Traders were our own degraded countrymen; and that they
deliberately gloried in thus destroying the poor Heathen. A more
fiendish spirit could scarcely be imagined, but most of them were
horrible drunkards, and their traffic of every kind amongst these
Islands was, generally speaking, steeped in human blood.
The measles, thus introduced, became amongst our islanders the
most deadly plague. It spread fearfully, and was accompanied by sore
throat and diarrhœa In some villages, man, woman, and child were
stricken, and none could give food or water to the rest. The misery,
suffering, and terror were unexampled, the living being afraid
sometimes even to bury the dead. Thirteen of my own Mission party
died of this disease; and, so terror-stricken were the few who
survived, that when the little Mission schooner John Knox returned
to Tanna, they all packed up and returned to their own Aneityum,
except my own dear old Abraham.
At first, thinking that all were on the wing, he also had packed his
things, and was standing beside the others ready to leave with them.
I drew near to him, and said,—
“Abraham, they are all going; are you also going to leave me here
alone on Tanna, to fight the battles of the Lord?”
He asked, “Missi, will you remain?”
I replied, “Yes; but, Abraham, the danger to life is now so great
that I dare not plead with you to remain, for we may both be slain.
Still, I cannot leave the Lord’s work now.”
The noble old Chief looked at the box and his bundles, and,
musing, said,—
“Missi, our danger is very great now.”
I answered, “Yes; I once thought you would not leave me alone to
it; but, as the vessel is going to your own land, I cannot ask you to
remain and face it with me!”
He again said, “Missi, would you like me to remain alone with you,
seeing my wife is dead and in her grave here?”
I replied, “Yes, I would like you to remain; but, considering the
circumstances in which we will be left alone, I cannot plead with you
to do so.”
He answered, “Then, Missi, I remain with you of my own free
choice, and with all my heart. We will live and die together in the
work of the Lord. I will never leave you while you are spared on
Tanna.”
So saying, and with a light that gave the foregleam of a martyr’s
glory to his dark face, he shouldered his box and bundles back to his
own house; and thereafter, Abraham was my dear companion and
constant friend, and my fellow-sufferer in all that remains still to be
related of our Mission life on Tanna.
Before this plague of measles was brought amongst us, Mr.
Johnston and I had sailed round in the John Knox to Black Beach on
the opposite side of Tanna and prepared the way for settling
Teachers there. And they were placed soon after by Mr. Copeland
and myself with encouraging hopes of success, and with the prospect
of erecting there a Station for Mr. and Mrs. Johnston. But this
dreadful imported epidemic blasted all our dreams. Mr. Johnston
and his wife devoted themselves, from the very first, and assisted me
in every way to alleviate the dread sufferings of the Natives. We
carried medicine, food, and even water, to the surrounding villages
every day, few of themselves being able to render us much assistance.
Nearly all who took our medicine and followed instructions as to
food, etc., recovered; but vast numbers of them would listen to no
counsels, and rushed into experiments which made the attack fatal
all around. When the trouble was at its height, for instance, they
would plunge into the sea, and seek relief; they found it in almost
instant death. Others would dig a hole into the earth, the length of
the body and about two feet deep; therein they laid themselves down,
the cold earth feeling agreeable to their fevered skins; and when the
earth around them grew heated, they got friends to dig a few inches
deeper, again and again, seeking a cooler and cooler couch. In this
ghastly effort many of them died, literally in their own graves, and
were buried where they lay! It need not be surprising, though we did
everything in our power to relieve and save them, that the Natives
associated us with the white men who had so dreadfully afflicted
them, and that their blind thirst for revenge did not draw fine
distinctions between the Traders and the Missionaries. Both were
whites—that was enough.
The 1st January, 1861, was a New Year’s Day ever to be
remembered. Mr. and Mrs. Johnston, Abraham and I, had spent
nearly the whole time in a kind of solemn yet happy festival. Anew in
a holy covenant before God, we unitedly consecrated our lives and
our all to the Lord Jesus, giving ourselves away to His blessed service
for the conversion of the Heathen on the New Hebrides. After
evening family worship, Mr. and Mrs. Johnston left my room to go to
their own house, only some ten feet distant; but he returned to
inform me that there were two men at the window, armed with huge
clubs, and having black painted faces. Going out to them and asking
them what they wanted, they replied,—
“Medicine for a sick boy.”
With difficulty, I persuaded them to come in and get it. At once, it
flashed upon me, from their agitation and their disguise of paint, that
they had come to murder us. Mr. Johnston had also accompanied us
into the house. Keeping my eye constantly fixed on them, I prepared
the medicine and offered it. They refused to receive it, and each man
grasped his killing stone. I faced them firmly and said,—
“You see that Mr. Johnston is now leaving, and you too must leave
this room for to-night. To-morrow, you can bring the boy or come for
the medicine.”
Seizing their clubs, as if for action, they showed unwillingness to
withdraw, but I walked deliberately forward and made as if to push
them out, when both turned and began to leave.
Mr. Johnston had gone in front of them and was safely out. But he
bent down to lift a little kitten that had escaped at the open door; and
at that moment one of the savages, jerking in behind, aimed a blow
with his huge club, in avoiding which Mr. Johnston fell with a
scream to the ground. Both men sprang towards him, but our two
faithful dogs ferociously leapt in their faces and saved his life.
Rushing out, but not fully aware of what had occurred, I saw Mr.
Johnston trying to raise himself, and heard him cry,—
“Take care! these men have tried to kill me, and they will kill you!”
Facing them sternly I demanded,—
“What is it that you want? He does not understand your language.
What do you want? Speak with me.”
Both men, thereon, raised their great clubs and made to strike me;
but quick as lightning these two dogs sprang at their faces and
baffled their blows. One dog was badly bruised, and the ground
received the other blow that would have launched me into Eternity.
The best dog was a little crossbred retriever, with terrier’s blood in
him, splendid for warning of the approaching dangers, and which
had already been the means of saving my life several times. Seeing
how matters stood, I now hounded both dogs furiously upon them
and the two savages fled. I shouted after them,—
“Remember, Jehovah God sees you and will punish you for trying
to murder His servants!”
In their flight, a large body of men, who had come eight or ten
miles to assist in the murder and plunder, came slipping here and
there from the bush and joined them fleeing too. Verily, “the wicked
flee, when no man pursueth.” David’s experience and assurance
came home to us, that evening, as very real:—“God is our refuge and
our strength ... therefore we will not fear.” But, after the danger was
all past, I had always a strange feeling of fear, more perhaps from the
thought that I had been on the verge of Eternity and so near the great
White Throne than from any slavish fear. During the crisis, I felt
generally calm, and firm of soul, standing erect and with my whole
weight on the promise, “Lo! I am with you alway.” Precious promise!
How often I adore Jesus for it, and rejoice in it! Blessed be His name.
I, now accustomed to such scenes on Tanna, retired to rest and
slept soundly; but my dear fellow-labourer, as I afterwards learned,
could not sleep for one moment. His pallor and excitement
continued next day, indeed for several days; and after that, though he
was naturally lively and cheerful, I never saw him smile again. He
told me next morning,—
“I can only keep saying to myself, Already on the verge of Eternity!
How have I spent my time? What good have I done? What zeal for
souls have I shown? Scarcely entered on the work of my life, and so
near death! O my friend, I never realized what death means, till last
night!” So saying, he covered his face with both hands, and left me to
hide himself in his own room. For that morning, 1st January, 1861,
the following entry was found in his Journal:—“To-day, with a heavy
heart and a feeling of dread, I know not why, I set out on my
accustomed wanderings amongst the sick. I hastened back to get the
Teacher and carry Mr. Paton to the scene of distress. I carried a
bucket of water in one hand and medicine in the other; and so we
spent a portion of this day endeavouring to alleviate their sufferings,
and our work had a happy effect also on the minds of others.” In
another entry, on 22nd December he wrote:—“Measles are making
fearful havoc amongst the poor Tannese. As we pass through the
villages, mournful scenes meet the eye; young and old prostrated on
the ground, showing all these painful symptoms which accompany
loathsome and malignant diseases. In some villages few are left able
to prepare food, or to carry drink to the suffering and dying. How
pitiful to see the sufferers destitute of every comfort, attention, and
remedy that would ameliorate their suffering or remove their
disease! As I think of the tender manner in which we are nursed in
sickness, the many remedies employed to give relief, with the
comforts and attention bestowed upon us, my heart sickens, and I
say, Oh my ingratitude and the ingratitude of Christian people! How
little we value our Christian birth, education, and privileges, etc.”
Having, as above recorded, consecrated our lives anew to God on
the first day of January, I was, up till the sixteenth of the month,
accompanied by Mr. Johnston and sometimes also by Mrs. Johnston
on my rounds in the villages amongst the sick, and they greatly
helped me. But by an unhappy accident, I was laid aside when most
sorely needed. When adzing a tree for house-building, I observed
that Mahanan the war Chief’s brother had been keeping too near me
and that he carried a tomahawk in his hand; and, in trying both to do
my work and to keep an eye on him, I struck my ankle severely with
the adze. He moved off quickly, saying,—“I did not do that,” but
doubtless rejoicing at what had happened. The bone was badly hurt,
and several of the blood-vessels cut. Dressing it as well as I could,
and keeping it constantly soaked in cold water, I had to exercise the
greatest care. In this condition amidst great sufferings, I was
sometimes carried to the villages to administer medicine to the sick,
and to plead and pray with the dying.
On such occasions, in this mode of transit even, the conversations
that I had with dear Mr. Johnston were most solemn and greatly
refreshing. He had, however, scarcely ever slept since the first of
January, and during the night of the sixteenth he sent for my bottle
of laudanum. Being severely attacked with ague and fever, I could
not go to him, but sent the bottle, specifying the proper quantity for a
dose, but that he quite understood already. He took a dose for
himself, and gave one also to his wife, as she too suffered from
sleeplessness. This he repeated three nights in succession, and both
of them obtained a long, sound, and refreshing sleep. He came to my
bedside, where I lay in the ague-fever, and said with great animation,
amongst other things,—
“I have had such a blessed sleep, and feel so refreshed! What
kindness in God to provide such remedies for suffering man!”
At mid-day his dear wife came to me crying,—
“Mr. Johnston has fallen asleep, so deep that I cannot awake him.”
My fever had reached the worst stage, but I struggled to my feet,
got to his bedside, and found him in a state of coma, with his teeth
fixed in tetanus. With great difficulty we succeeded in slightly
rousing him; with a knife, spoon, and pieces of wood, we forced his
teeth open, so as to administer an emetic with good effects, and also
other needful medicines. For twelve hours, we had to keep him
awake by repeated cold dash in his face, by ammonia, and by
vigorously moving him about. He then began to speak freely; and
next day he rose and walked about a little. For the two following
days, he was sometimes better and sometimes worse; but we
managed to keep him up till the morning of the 21st, when he again
fell into a state of coma from which we failed to rouse him. At two
o’clock in the afternoon, he fell asleep, another martyr for the
testimony of Jesus in those dark and trying Isles, leaving his young
wife in indescribable sorrow, which she strove to bear with Christian
resignation. Having made his coffin and dug his grave, we two alone
at sunset laid him to rest beside my own dear wife and child, close by
the Mission House.
In Mrs. Johnston’s account, in a letter to friends regarding his
death, she says:—
“Next morning, the 17th, he rose quite well. He slept well the night
before from having taken a dose of laudanum. He also gave some to
me, as I had been ill all the day, having slept little for two or three
nights.... Two men helped Mr. Paton to his bedside, as I found him
lying very low in fever, yet he waited on Mr. Johnston affectionately.
For some time, while he was in Mr. Paton’s hands, I could scarcely
keep myself up at all. We thought it was from the laudanum I had
taken. I had to throw myself down every few minutes.... For some
weeks after, I was almost constantly bedfast. I ate little; still I felt no
pain, but very stupid.... At times, we have services with the Natives.
For a week past, we have scarcely gone to bed without fears. One
night, our house was surrounded with crowds of armed men, ready
at any moment to break in upon us for our lives. We have had to sit
in the house for days past, with the doors locked, to prevent any of
the savages from entering; for every party seems to be united against
us now. The great sickness that prevails amongst them is the cause of
this rage. They say, we made the disease, and we must be killed for it;
that they never died off in this way before the religion came amongst
them, etc., etc.”
Mrs. Johnston recovered gradually, returned by the first
opportunity to Aneityum, and for nearly three years taught the girls’
School at Dr. Geddie’s Station. Thereafter she was married to my
dear friend the Rev. Joseph Copeland, and spent with him the
remainder of her life on Fotuna, working devotedly in the service of
the Mission, seeking the salvation of the Heathen.
The death of Mr. Johnston was a heavy loss. From his landing on
Tanna, he appeared to enjoy excellent health, and was always very
active, bright, and happy, till after that attack by the savages with
their clubs on New Year’s Day. From that night, he never again was
the same. He never admitted that he had got a blow, but I fear his
nervous system must have been unhinged by the shock and horror of
the scene. He was genuinely lamented by all who knew him. Our
intercourse on Tanna was very sweet, and I missed him exceedingly.
Not lost to me, however; only gone before!
Another tragedy followed, with, however, much of the light of
Heaven amid its blackness, in the story of Kowia, a Tannese Chief of
the highest rank. Going to Aneityum in youth, he had there become a
true Christian. He married an Aneityumese Christian woman, with
whom he lived very happily and had two beautiful children. Some
time before the measles reached our island, he returned to live with
me as a Teacher and to help forward our work on Tanna. He proved
himself to be a decided Christian; he was a real Chief amongst them,
dignified in his whole conduct, and every way a valuable helper to
me. Everything was tried by his own people to induce him to leave
me and to renounce the Worship, offering him every honour and
bribe in their power. Failing these, they threatened to take away all
his lands, and to deprive him of Chieftainship, but he answered,—
“Take all! I shall still stand by Missi and the Worship of Jehovah.”
From threats, they passed to galling insults, all which he bore
patiently for Jesu’s sake. But one day, a party of his people came and
sold some fowls, and an impudent fellow lifted them after they had
been bought and offered to sell them again to me. Kowia shouted,—
“Don’t purchase these, Missi; I have just bought them for you, and
paid for them!”
Thereon the fellow began to mock at him. Kowia, gazing round on
all present and then on me, rose like a lion awaking out of sleep, and
with flashing eyes exclaimed,—
“Missi, they think that because I am now a Christian I have
become a coward! a woman! to bear every abuse and insult they can
heap upon me. But I will show them for once that I am no coward,
that I am still their Chief, and that Christianity does not take away
but gives us courage and nerve.”
Springing at one man, he wrenched in a moment the mighty club
from his hands, and swinging it in air above his head like a toy, he
cried,—
“Come any of you, come all against your Chief! My Jehovah God
makes my heart and arms strong. He will help me in this battle as He
helps me in other things, for He inspires me to show you that
Christians are no cowards, though they are men of peace. Come on,
and you will yet know that I am Kowia your Chief.”
All fled as he approached them; and he cried,—
“Where are the cowards now?” and handed back to the warrior his
club. After this they left him at peace.
He lived at the Mission House, with his wife and children, and was
a great help and comfort to Abraham and myself. He was allowed to
go more freely and fearlessly amongst the people, than any of the rest
of our Mission staff. The ague and fever on me at Mr. Johnston’s
death, so increased and reduced me to such weakness that I had
become insensible, while Abraham and Kowia alone attended to me.
On returning to consciousness, I heard as in a dream Kowia
lamenting over me, and pleading that I might recover, so as to hear
and speak with him before he died. Opening my eyes and looking at
him, I heard him say,—
“Missi, all our Aneityumese are sick. Missi Johnston is dead. You
are very sick, and I am weak and dying. Alas, when I too am dead,
who will climb the trees and get you a cocoa-nut to drink? And who
will bathe your lips and brow?” Here he broke down into deep and
long weeping, and then resumed,—“Missi, the Tanna men hate us all
on account of the Worship of Jehovah; and I now fear He is going to
take away all His servants from this land, and leave my people to the
Evil One and his service!” I was too weak to speak, so he went on,
bursting into a soliloquy of prayer: “O Lord Jesus, Missi Johnston is
dead; Thou hast taken him away from this land. Missi Johnston the
woman and Missi Paton are very ill; I am sick, and Thy servants the
Aneityumese are all sick and dying. O Lord, our Father in Heaven,
art Thou going to take away all Thy servants, and Thy Worship from
this dark land? What meanest Thou to do, O Lord? The Tannese hate
Thee and Thy Worship and Thy servants, but surely, O Lord, Thou
canst not forsake Tanna and leave our people to die in the darkness!
Oh, make the hearts of this people soft to Thy Word and sweet to Thy
Worship; teach them to fear and love Jesus; and oh, restore and
spare Missi, dear Missi Paton, that Tanna may be saved!”
Touched to the very fountains of my life by such prayers, from a
man once a Cannibal, I began under the breath of God’s blessing to
revive.
A few days thereafter, Kowia came again to me, and rousing me
out of sleep, cried,—
“Missi, I am very weak; I am dying. I come to bid you farewell, and
go away to die. I am nearing death now, and I will soon see Jesus.”
I spoke what words of consolation and cheer I could muster, but he
answered.—
“Missi, since you became ill my dear wife and children are dead
and buried. Most of our Aneityumese are dead, and I am dying. If I
remain on the hill, and die here at the Mission House, there are none
left to help Abraham to carry me down to the grave where my wife
and children are laid. I wish to lie beside them, that we may rise
together in the Great Day when Jesus comes. I am happy, looking
unto Jesus! One thing only deeply grieves me now; I fear God is
taking us all away from Tanna, and will leave my poor people dark
and benighted as before, for they hate Jesus and the Worship of
Jehovah. O Missi, pray for them, and pray for me once more before I
go!”
He knelt down at my side, and we prayed for each other and for
Tanna. I then urged him to remain at the Mission House, but he
replied,—
“O Missi, you do not know how near to death I am! I am just going,
and will soon be with Jesus, and see my wife and children now.
While a little strength is left, I will lean on Abraham’s arm, and go
down to the graves of my dear ones and fall asleep there, and
Abraham will dig a quiet bed and lay me beside them. Farewell,
Missi, I am very near death now; we will meet again in Jesus and
with Jesus!”
With many tears he dragged himself away; and my heart-strings
seemed all tied round that noble simple soul, and felt like breaking
one by one as he left me there on my bed of fever all alone. Abraham
sustained him, tottering to the place of graves; there he lay down,
and immediately gave up the ghost and slept in Jesus; and there the
faithful Abraham buried him beside his wife and children. Thus died
a man who had been a cannibal Chief, but by the grace of God and
the love of Jesus changed, transfigured into a character of light and
beauty. What think ye of this, ye scoffers at Missions? What think ye
of this, ye sceptics as to the reality of conversion? He died, as he had
lived since Jesus came to his heart; without a fear as to death, with
an ever-brightening assurance as to salvation and glory through the
blood of the Lamb of God, that blood which had cleansed him from
all his sins, and had delivered him from their power. I lost, in losing
him, one of my best friends and most courageous helpers; but I
knew, that day, and I know now, that there is one soul at least from
Tanna to sing the glories of Jesus in Heaven—and, oh, the rapture
when I meet him there!
Before leaving this terrible plague of measles, I may record my
belief that it swept away, with the accompanying sore throat and
diarrhœa, a third of the entire population of Tanna; nay, in certain
localities more than a third perished. The living declared themselves
unable to bury the dead, and great want and suffering ensued. The
Teacher and his wife and child, placed by us at Black Beach, were
also taken away; and his companion, the other Teacher there,
embraced the first opportunity to leave along with his wife for his
own island, else his life would have been taken in revenge. Yet, from
all accounts afterwards received, I do not think the measles were
more fatal on Tanna than on the other Islands of the group. They
appear to have carried off even a larger proportion on Aniwa, the
future scene of my many sorrows but of greater triumphs.
A new incentive was added to the already cruel superstitions of the
Natives. The Sandal-wooders, our degraded fellow-countrymen, in
order to divert attention from themselves, stirred the Natives with
the wild faith that the Missionaries and the Worship had brought all
this sickness, and that our lives should be taken in revenge. Some
Captains, on calling with their ships, made a pretence of refusing to
trade with the Natives as long as I was permitted to live on the
island. One Trader offered to come on shore and live amongst the
Tannese, and supply them with tobacco and powder, and caps and
balls, on condition that the Missionary and Abraham were got out of
the way! He knew that these were their greatest wants, and that they
eagerly desired these things, but he refused to make any sales to
them, till we were murdered or driven away. This was fuel to their
savage hate, and drove them mad with revenge, and added countless
troubles to our lot.
Hurricane and tempest also fought against us at that time. On the
3rd, and again on the 10th March, 1861, we had severe and
destructive storms. They tore up and smashed bread-fruit, chestnut,
cocoa-nut, and all kinds of fruit trees. The ground was strewn thick
with half-ripe and wasted fruits. Yam plantations and bananas were
riven to pieces, and fences and houses lay piled in a common ruin.
My Mission House was also greatly injured; and the Church, on
which I had spent many weeks of labour, was nearly levelled with the
ground. Trees of forty years’ growth were broken like straws, or lifted
by the roots and blown away. At the other Station, all Mr.
Mathieson’s premises except one bedroom were swept off in the
breath of the hurricane. The sea rose alarmingly and its waves rolled
far inland, causing terrible destruction. Had not the merciful Lord
left one bedroom at my Station and one at Mr. Mathieson’s partly
habitable, I know not what in the circumstances we could have done.
Men of fifty years declared that never such a tempest had shaken
their Islands. Canoes were shivered on the coral rocks, and Villages
were left with nothing but ruins to mark where they had been.
Though rain poured in torrents, I had to keep near my fallen house
for hours and hours to prevent the Natives from carrying away
everything I had in this world; and after the second storm, all my
earthly belongings had to be secured in the one still-standing room.
Following upon this came another spate of thirst for our blood,
which was increased in the following manner. Miaki the war Chief
had an infant son, who had just died. They told us that four men
were slain at the same time, that their spirits might serve and
accompany him in the other world; and that our death also was again
resolved upon. For four days they surrounded our diminished
premises. We locked ourselves all up in that single bedroom, and
armed savages kept prowling about to take our lives. What but the
restraining pity of the Lord kept them from breaking in upon us?
They killed our fowls. They cut down and destroyed all our
remaining bananas. They broke down the fence around the
plantation, and tried to burn it, but failed. They speared and killed
some of the few goats—my sole supply of milk. We were helpless, and
kept breathing out our souls in prayer; and God did preserve us, but,
oh, what a trying time!
The horror grew, when shortly thereafter we learned that our
people near the Harbour had killed four men and presented their
bodies to certain Chiefs who feasted on them; and that they in return
had given large fat hogs to our people, one for each of ten bodies
which our people had formerly presented to them. Within a few
months, thirteen or fourteen persons, nearly all refugees or prisoners
of war, were reported to us as killed and feasted upon. We generally
heard nothing of these murders till all was over, but in any case, I
would have been helpless against their bloodthirst, even had I
exposed myself to their savage enmity. They sent two dead bodies to
our nearest village, where still we conducted Worship every Sabbath
when we durst appear amongst them; but our people refused to
receive them, saying, “Now we know that it is wrong to kill and eat
our fellow-creatures.” A Chief from another village, being present,
eagerly received them and carried them off to a great feast for which
he was preparing.
At this juncture, our friendly Chief Nowar seemed to become
afraid. His life also had been threatened; and our life had been often
attempted of late. Society around was all in turmoil, and Nowar
urged us all to leave and take refuge in Aneityum till these dangers
blew past, and he himself would accompany us. I refused, however,

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Becoming A Helper 8th Edition

Marianne Schneider Corey

Empowerment Series: Becoming An Effective Policy

Becoming a Teacher, 7th edition Kerry Kennedy

Becoming a Master Student 16th Edition Dave Ellis

Early Childhood Education: Becoming a Professional

Becoming a Personal Trainer For Dummies, 2nd Edition

Becoming John. The Making of a Passion Gospel Syreeni

Becoming a Critical Thinker (Macmillan Study Skills)

Becoming an Artwork 1st Edition Boris Groys

Marianne Schneider Corey

Australia • Brazil • Mexico • Singapore • United Kingdom • United States

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Printed in the United States of America

Role of Values in Helping 70

Multicultural and Social Justice Themes in Groups 331

Marianne Schneider Corey is a licensed

Gerald “Jerry” Corey is Professor Emeritus of

addresses a range of diversity issues. Beginning and seasoned helpers encounter

What’s New in the Eighth Edition of

Chapter 5: Common Concerns of Beginning Helpers

Chapter 11: Working With Groups

Instructor’s Resource Manual

Ethics in Action Video Program and Workbook

students will be in a better position to get involved in class discussions. At

Marianne Schneider Corey

Are the Helping Professions for You?

Aim of the Chapter

LO1 Examining Your Motives for

Typical Needs and Motivations of Helpers

The need to make an impact. Perhaps you hope to exert a significant

invested in clients can lead to blurred boundaries and burnout. As helpers we

The need to reciprocate. The desire to emulate a role model sometimes

encounter a number of individuals with similar struggles. Some women who

The need to provide answers. Some students seem to have a need to

How Your Needs and Motivations Operate

As helpers, it is important to remember that it is our clients—not us—who have

Our Own Beginnings as Helpers

Marianne Corey’s Early Experience

profoundly affected by the changes I observed in these men. Even now, as a

Another time I told my supervisor that I had doubts about being in my

Jerry Corey’s Early Experience

that I could make a difference, at least within the confines of my classroom. In

LO2 Is a Helping Career for You?

LO3 Portrait of the “Ideal Helper”

Investing in Your Educational Program

Learning to Cope With the System

LO4 Selecting a Professional Program and

The Joys and Rewards of Being a Helping

Create Realistic Expectations

Deciding Which Educational and

LO5 Overview of Some of the

National Association of Social Workers (NASW). NASW membership is

Couples and Family Counseling

International Association of Marriage and Family Counselors

Clinical and Counseling Psychology

better personal, educational, and occupational choices. Professional psychologists

American Psychological Association (APA). The APA is the largest

American Counseling Association (ACA). The ACA has created state

Licensed Professional Counselor

American Mental Health Counselors Association (AMHCA). The