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Existential psychotherapy is a recognized and widespread therapeutic paradigm, with almost 100 years of clinical intervention. Despite some evidence of its effectiveness, existential psychotherapists have been criticized for a lack of a coherent framework of practice. Existential authors have been reluctant to make explicit their therapeutic methods, and an encompassing consensual understanding of its core constitutional practices has yet to be reached. To begin to address this, an online international survey was conducted and 971 existential practitioners from 46 countries and different theoretical and cultural backgrounds gave 2,611 responses to the question "which three specific therapeutic methods or practices would you consider most characteristic of existential therapy?". Responses were content-analyzed and a total of 77 different specific practices were identified and clustered into 17 subcategories and 5 overarching categories of practice. Phenomenological practices, methods associated with specific existential branches, practices informed by existential assumptions, relational practices, and practices of other therapeutic paradigms were found to be considered the most characteristic categories of an existential practice. An empirically based, encompassing, and structured taxonomy of existential practices is now available. New avenues are opened for research concerning the applicability and effectiveness of these fundamental existential practices. [ABSTRACT FROM AUTHOR]

The Cooper–Norcross Inventory of Preferences (C-NIP) is one of the most widely used measures of psychotherapy preferences. However, its psychometric properties have not been examined in non-Western samples. Research on disparities between the preferences of mental health professionals and their clients is also limited. We evaluated the C-NIP's psychometric properties and measurement invariance in Chinese lay clients and mental health professionals and evaluated the latent mean differences between clients' and professionals' scores on the C-NIP's four scales (preference for therapist vs. client directiveness, emotional intensity vs. emotional reserve, past vs. present orientation, and warm support vs. focused challenge). This cross-sectional investigation involved 301 lay clients and 856 mental health professionals who completed the Chinese version of the C-NIP. Confirmatory factor analysis (CFA) and exploratory structural equation modeling (ESEM) were used to examine the factor structure of the C-NIP. ESEM provided stronger evidence than CFA for the four-factor model in both samples. The four scales had adequate internal consistency in both the lay clients (αs =.68–.89) and the mental health professionals (αs =.70–.80). Partial scalar invariance was established across these two populations. Chinese mental health professionals preferred less therapist directiveness, past orientation, and warm support—but more emotional intensity—than Chinese lay clients (ds = 0.25–0.90). Culture-specific cutoff values (norms) to identify strong therapy preferences were established. This study supports the application of the C-NIP to non-Western populations and suggests that discrepancies between the preferences of lay clients and mental health professionals are a cross-cultural phenomenon. Public Significance Statement: This study confirms the factor structure and measurement invariance of the Cooper–Norcross Inventory of Preferences (C-NIP) in Chinese psychotherapy populations. The study further reveals systematic differences between lay clients' and mental health professionals' treatment preferences in the Chinese clinical context. These disparities suggest that professionals should be cautious in projecting their therapy preferences onto their clients. [ABSTRACT FROM AUTHOR]

Objective: To review the evidence on the efficacy of different types of existential therapies: a family of psychological interventions that draw on themes from existential philosophy to help clients address such issues in their lives as meaning and death anxiety. Method: Relevant electronic databases, journals, and reference lists were searched for eligible studies. Effects on meaning, psychopathology (anxiety and depression), self-efficacy, and physical well-being were extracted from each publication or obtained directly from its authors. All types of existential therapy for adult samples were included. Weighted pooled mean effects were calculated and analyses performed assuming fixed-effects model. Results: Twenty-one eligible randomized controlled trials of existential therapy were found, from which 15 studies with unique data were included, comprising a total of 1,792 participants. Meaning therapies (n = 6 studies) showed large effects on positive meaning in life immediately postintervention (d = 0.65) and at follow-up (d = 0.57), and had moderate effects on psychopathology (d = 0.47) and self-efficacy (d = 0.48) at postintervention; they did not have significant effects on self-reported physical well-being (n = 1 study). Supportive-expressive therapy (n = 5) had small effects at posttreatment and follow-up on psychopathology (d = 0.20, 0.18, respectively); effects on self-efficacy and self-reported physical well-being were not significant (n = 1 and n = 4, respectively). Experiential-existential (n = 2) and cognitive-existential therapies (n = 1) had no significant effects. Conclusion: Despite the small number and low quality of studies, some existential therapies appear beneficial for certain populations. We found particular support for structured interventions incorporating psychoeducation, exercises, and discussing meaning in life directly and positively with physically ill patients. It is important to study more precisely which existential intervention works the best for which individual client. [ABSTRACT FROM AUTHOR]