Tag: Therapy

  • Larp in Cognitive Behavioral Therapy: Making Larp a Standard Method 

    Published on

    in

    Larp in Cognitive Behavioral Therapy: Making Larp a Standard Method 

    Written by

    The therapeutic potential of larp has been discussed in a growing body of literature. Elektra  Diakolambrianou (2021) presented a wide-ranging overview of this connection in general. For good reason she is (amongst others) focusing on drama therapy by Jacob Moreno. Despite the fact that larp and drama therapy share a kind of common history, the research on that connection has only unfolded in recent years (Burns 2014, Fatland 2016, Linnamäki 2019, Mendoza 2020).

    In this article, larp will be discussed from the perspective of cognitive behavioral therapy (CBT), which  is not a typical larp approach on the first glimpse. But due to the important standing of CBT in empirical research and public healthcare, this point of view appears to be worthwhile. In the second half of this article, a prototype of a CBT larp is presented, which is part of a research project by the author in cooperation with Tagrid Leménager (Central Institute of Mental Health Mannheim).

    Why Cognitive Behavioral Therapy?

    When you are establishing a new therapeutic method in the healthcare system, you have to prove the effectiveness of this method (Edejer et al. 2003). This requirement concerns somatic interventions as well as psychotherapeutic ones. CBT is one of the best examined psychotherapeutic approaches (Butler et al. 2006) and therefore an important part of healthcare all over the world. The question of effectiveness becomes crucial in healthcare systems in countries like Germany, where CBT is one of only four accepted therapy approaches that are paid by public insurance. It is important to note that the following considerations do not assume that CBT is the “best” method (which unfortunately is often portrayed as such), but only one of the most important methods from a health economics perspective. On the other hand, role-playing has always been a popular technique in CBT (Fliegel 2020). So it is easy to argue from a technical point of view that larp and CBT are “good companions.” Ultimately, however, I also deal with this method because I am a CBT therapist myself and an active larper.

    So in the following, this article focuses on CBT aspects in larp. A general overview of relevant  psychological processes and mechanisms in larp has already been presented very well elsewhere. The Event Series of the Transformative Play Initiative from the Department of Game Design at Uppsala University is particularly recommended (Uppsala Universitet, 2022).

    Role-play in CBT in General

    So what role-play techniques are present in CBT in everyday clinical work?

    The basic goal of CBT is the training of helpful and desired behavior. These can be very different types of target behaviors. For example, a client with social anxiety may have the target behavior of being able to speak freely in front of a group or to speak to other people without feeling ashamed. A person with dog phobia will have the behavioral goal of walking past dogs without crossing the street; (the latter would be avoidance in CBT terms). A depressed person will likely aim to get up in the morning and engage in activities that bring them pleasure and motivation.

    There are some basic techniques in CBT to train target behavior. Role-playing games are an important element because they are experience-oriented. In contrast to psychoanalysis, for example, which mainly takes place “on the couch,” in CBT, corrective experiences should be made directly in the therapy session. Of course, that is not entirely correct, because in psychoanalysis, too, the client is motivated to transfer their findings to “real life” and to practice the desired behavior there. In classical analysis, however, this practice is not a direct part of the therapy session, in contrast to CBT. CBT has the perspective that corrective experiences should always be made on a cognitive, affective, physiological, and behavioral/motor level, because these can be expected to result in maximum therapeutic success. Martin Cierjacks (2002) explains that larp is suitable as a psychological method precisely for this reason, namely the interlocking of these levels. He therefore has used larp as a method in organizational team training.

    It seems useful to distinguish three types of CBT approaches relevant to a therapeutic larp. These are presented below, with a reference to where they play a role in therapeutic larp.

    Role-play in Group Therapy

    In group therapy, the role-play in CBT is mainly carried out according to the following pattern (Fliegel 2020): A client in the group describes a problem situation from their everyday life, e.g., “How can I say ‘no’ better, when my boss asks me to do extra tasks?” Then a suitable scene is worked out together. The client acts out the scene (with the other clients or the therapist as the interaction partner). Then there is feedback from the group on the client’s behavior. Alternative behavior is then discussed. The client then plays the same scene again and then there is feedback from the group again.

    In CBT it has (so far) been customary to use specific treatment manuals for specific mental disorders. So-called skills training programs exist in the area of therapeutic role-play in the group setting. Well known programs are, for example, the Assertiveness Training Program (ATP) (Ullrich et al. 2002) or the Gruppentraining  sozialer Kompetenzen (GSK) (group training of social skills) (Hinsch et al. 2015). The latter is very widespread in German speaking countries and is part of the standard repertoire of the CBT there. The GSK also provides a  problem analysis and then suitable role-plays in the group as core components. The authors differentiate between three types of training situations for the therapeutic role-play:

    1. Enforcing one’s rights,
    2. Social competence in relationships, and
    3. Courting sympathy.

    The GSK is particularly interesting to mention (and also serves as a reference for the CBT larp outlined below), because it is a well-evaluated standard method, is versatile, and reduces all social training situations to three topics, which is very helpful for the design of a CBT larp. In GSK — as in CBT in general — therapists and clients repeatedly assess how well the target behavior has already been achieved and what can still be improved after individual therapy sections (more on this below).

    It is also important to mention that we are not the first to relate the concept of social skills – as  understood in the GSK – to larp and we are not the first who see larp as a good training method for this. Myriel Balzer (2008) has published a book that is widely known in  German-speaking countries and that focuses on this connection. Additionally, the larp-related thesis of Franz Aschenbrenner (2013) is explicitly based on the GSK. And there are already groups that realize similar concepts, e.g. ECW event (with their hero coaching approach for children and young people), but without it being intended as therapy (ECW Jugendbildung e.V., n.d.).

    There is also a broad community of therapists who use tabletop roleplay, with a focus on social skills and related topics. The Geek Therapeutics initiative, for example, should be mentioned here, which offers material on the therapeutic use of role-playing games and even offers courses for certification as a geek therapist (Leyline Education 2020). Other groups that train social skills in the context of tabletop roleplay are Mastermind Adventures with their Quest! program (Mastermind Adventures LLC n.d.); the non-profit Game to Grow, which developed in cooperation the game Critical Core (Game to Grow n.d.); and The Bodhana Group (n.d.). These training programs and games have developed rapidly in recent years and reached a wide audience, but as said, they use the medium of tabletop role-playing games.

    So far, however, there is no CBT larp concept with a focus on social skills complemented and quantitatively evaluated in a standardized way, as far as I know.

    photo of a person with a clipboard writing on pages
    The author in preparatory talk with a client.

    Role-play in a Psychotherapeutic One-on-One Session

    The CBT role-play in the individual setting is very similar to that in the group setting (Fliegel 2020). A problem analysis should also be carried out first, then target behavior should be worked out, and then the client practices this target behavior in role-play with the therapist. The difference is that in the one-on-one setting, only the therapist gives feedback, although support through video recordings of the session is also possible.  A therapeutic 1:1 setting is also possible in larp, for example if a therapist accompanies a client to a convention and acts as a permanent contact person. Other scenarios are conceivable here. A method for a small group is presented below, which is why the 1:1 setting is not further explored here.

    Behavior Experiment and Exposure Training

    Exposure exercises and behavioral experiments are the modern terms for the form of exercise commonly known as confrontation therapy (Kaczkurkin et al. 2015). The latter term is no longer used today in CBT, because  it is not about mere confrontation (since that would mean that the client simply endures a fearful  situation). Rather, exposure is about experiencing an active management of your fear. One mechanism behind exposure is habituation (I get used to the anxiety-provoking situation after a  certain amount of time) (Mühling et al. 2011) and the statement: “I can cope with the situation if I don’t avoid it.”.

    Very  similar is the behavioral experiment: Before the therapist visits a fearful situation with the client, the client’s (fearful) concerns are collected and written down. Example: “If I give a presentation in front of a group, the audience will laugh at me.” A corresponding situation is then sought out and the client checks whether or not their fears are real. In this way, negative belief systems can be gradually changed. In CBT-oriented larp, the procedure is very similar. Together with the therapist, the client considers a target behavior. Then, a player-character is created that matches that target behavior. And then the client performs that behavior over time in their role. Due to the fact that a larp lasts several hours, a habituation effect as in the exposure exercise should occur at some point. And as in the behavioral experiment, the client is also instructed to check how others react to their behavior, whether their fears come true, or how the new target behavior feels in general.

    Let’s take a fictitious client as an example of what this can look like in a larp therapy session: Lily is quite shy in real life. She finds it difficult to stand by her needs in private life and to demand her rights. She always puts the wishes of her partner, family members, and friends above her own wishes. And even in professional life, she can hardly say “no” to her boss, which is why she often does more work than her colleagues. A possible target behavior that Lily can train in (larp) therapy is “say no and stand up for my rights.” In preparation, Lily works out this target behavior with the therapist. Fears that Lily has are then also discussed. For example, Lily might think, “Other people will reject me if I say no to what they want,” or “I can’t assert my needs anyway.” These are negative assumptions. Together with the therapist and the larp therapy group, Lily then looks at which role-playing character goes well with this target behavior. In other words, “Which character already masters the target behavior very well that I want to practice?” In Lily’s case, that can be a shieldmaiden. So, with the help of the therapist and the group, Lily designs a shieldmaiden that she wants to play, who is very self-confident, always takes what she needs, and only goes into the wishes of others when it suits her. Let’s call this shieldmaiden Gudrun. Lily then plays Gudrun in the therapeutic larp and has in mind, “I say no if someone wants to take advantage of me and I stand up for my rights.” It is now her task to observe her fears:

    1. “Do others really reject me in my role as Gudrun?” and
    2. “How does it feel to behave this way and have a corrective experience?”

    (Remember: Lily’s self-image was that she can’t assert her needs anyway). How all this can be organized in a therapeutic Larp is explained below in the description of the individual sessions.

    In addition, role-playing in CBT can also be used more generally as a diagnostic tool to observe how clients react to difficult situations (Bellack et al. 1990). The problem analysis in the CBT larp described here, however, proceeds differently, as will be shown below.

    Other Relevant CBT Terms

    Conditioning and reinforcement: The concept of conditioning should be familiar to many people in its simplest form from Pavlov’s dog (Kohler 1962). Another form of conditioning that is more relevant to therapeutic larp is operant conditioning, most notably made famous by Burrhus F. Skinner (Staddon and Cerutti 2003). The basic concept is: By reinforcing desired behavior, it will be more likely to occur again in the future. In CBT larp, this trivial fact is very important: Clients should be given some kind of reward for acting out their target behavior if possible, be it through an appreciative remark from an NPC or even game-relevant effects. An example: If a shy client dares to repeatedly approach strange NPCs in their role and speak to them, they solve the plot very quickly and successfully. At best, they get recognition from NPCs and other players (social reinforcement) and e.g. gold or a powerful sword from the NPCs (material reinforcement). This motivates the client to approach other people openly in the future.

    Goal Attainment Scaling: The so-called Goal Attainment Scaling (GAS) (Kiresuk et al. 2014) is a relatively simple way of presenting goal achievement in written/graphic form. A similar method is used in CBT larp. In psychology, a graded assessment is generally called Likert scale (Joshi et al. 2015), e.g., “How often do you think about your larp character and their behavior in everyday life on a scale from 0 (not at all) to 5 (always)?”

    And now summarized again: What is CBT? And (how) does it differ from drama therapy?

    Benefits of CBT

    CBT has certain basic characteristics that probably most therapists and researchers could agree on:

    1. CBT is highly structured. This means that as a therapist I should always have a plan as to which goal I am pursuing in today’s session and with which methods. This distinguishes CBT from some other forms of therapy, such as psychoanalysis, where the basic rule is free association (Lothane 2018), which means that the client should basically say whatever comes to mind and the therapist may pick up on that and interpret it.
    2. In the CBT, we treat disorders specifically. Therefore, there are a large number of treatment manuals for all possible mental disorders. These specialist books have very specific instructions that are designed to guide you from the diagnosis process until the end of therapy in such a way that you can work through them from start to finish. CBT therapists are still learning to do psychotherapy this way in their training. Therefore, it is also our concern in the project described below to offer our standardized CBT larp for other therapists to use. However, one should point out two things:
      1. In clinical reality, hardly any therapist works through a treatment manual word for word from A to Z.
      2. There is a strong development in CBT towards a much more individualized psychotherapy, so-called process-based CBT (Hayes et al. 2017). Its advocates indicate that the classic treatment manual could be replaced more and more by the new approach.
    3. CBT is evidence-based and verifiable with empirical data. As described at the beginning, CBT is also so successful because it is “easily illustrated in figures.” For this reason, a CBT larp that can be evaluated empirically is also desirable, if it is to be paid for by health insurance companies in the future, for example. So much for the supply reality. Critics say that CBT is so successful in quantitative studies because:
      1. Many therapists who are also active in research are CBT therapists; and
      2. Many CBT concepts can be easily measured quantitatively (e.g. with the mentioned Likert scale), whereas in psychoanalysis or drama therapy, such measurements are not conceptually provided. One could say quantitative measurements do not necessarily correspond to the “spirit” of the therapy.

    CBT vs. Drama Therapy

    What is the difference between CBT and drama therapy? There really is no sensible dividing line for this. Some authors have gone so far as to say that role-playing in CBT was actually just adopted from drama therapy (Fliegel 2020). This is a typical accusation against CBT: it would incorporate foreign techniques and call them CBT. A former supervisor of mine used to say, “CBT is therefore an imperialist school of therapy.” Other authors suggest deliberately using mixtures of drama therapy and CBT (Hamamci 2006).

    Ultimately, CBT and drama therapy are just different approaches to very similar problems. Both use different terms and have slightly different basic assumptions. Because of the three basic properties mentioned, we consider CBT to be a very helpful form of therapy that is easy to scientifically examine and that can be easily combined with other media such as larp. Because of these specific properties, we believe that a specific look at larp from the CBT perspective can be worthwhile.

    A wooden framework in a forest
    The portal around which much of the game revolves.

    How to Larp in CBT: A Prototype

    In 2020, in cooperation with Tagrid Leménager from the Central Institute of Mental Health Mannheim, I started to develop a CBT larp and to make preparations for its empirical evaluation. During the preparation, we had contact in particular with German academics that use larp as an educational or psychological tool, including Katrin Geneuss, Martin Cierjacks, Myriel Balzer, and Franz Aschenbrenner.

    As explained earlier, a hallmark of CBT is that it is highly structured. This has the advantage that a precise concept can be used in the same way by different therapists. In addition, if you have a guide in the form of a treatment manual, you can carry out several runs of the therapeutic larp and always improve small details. Another advantage of a standardized manual is that it is much easier to obtain data that is as comparable as possible for the evaluation because you can use the data to compare individual larp events and individual clients.

    We would like to present the most important cornerstones of our CBT larp here. We would also like to motivate other health professionals to gain their own experience with it.

    CBT Larp as Group Therapy in 6 Steps

    The CBT larp is designed like group therapy with up to 6 clients. There should be 6 sessions, of which 5 sessions have the usual length of a group therapy session, i.e. about 90 minutes. One session is the larp intervention, which is designed for 5 hours. Only one therapist needs to be present in the preparatory and follow-up sessions. In the following text this person is referred to as the therapist. The other members of the therapist team are game masters and can be, but do not have to be psychotherapists, as described below.

    Session 1 

    In the first session, a problem analysis is carried out for each individual client. A recurring problem in everyday life is thus specified. These can be difficult social situations (“I always find it hard to say no when a friend asks for a favor”), but they can also be, for example, difficulties in giving oneself a daily structure, as occurs for example in attention deficit hyperactivity disorder. We already had both constellations of problems in test runs.

    The problem analysis takes place in the group setting, using the example of a client. A standardized questionnaire that we developed for this purpose is used to support this (see Appendix I). Points are written on it such as “Problem analysis in keywords: What do I find difficult in everyday life? What do I want to change?” or “For the game section, I plan to try the following behavior…” The clients also get the worksheets to take home to continue as homework.

    At the end of this session, a therapeutic role-play takes place for demonstration purposes, not in the larp setting, but in the way known from GSK or ATP.

    In addition, clinical questionnaires are distributed to make any successes visible to each individual client, but also to enable scientific evaluation.

    Session 2 

    First there is a debriefing of the previous lesson and a discussion of the homework; if necessary, we provide assistance in formulating goals. Then the therapeutic rationale of CBT larp is explained and the basics of live action role-playing, because we assume that most clients have no experience with this. This is important to emphasize at this point: we want to use a method here that is not only aimed at role-players. (If the clients then become role-players, all the better).

    There should also be a distinction made between larp and therapeutic larp (not just recreational fun, but with a therapeutic objective). The connection to the role-play from the previous sessions is explained: “Trying out and experiencing is elementary for the learning process!” Then there is a basic explanation of important game mechanics: explanation of in-game time and out-of-game time, setting a safe word, and the procedure for when a player wants to fold temporarily or is taken out by the therapist or a co-therapist. The group then discusses together where clients can build on their interests or previous knowledge, e.g., fantasy literature/series/films, video games, pen-and-paper role-playing games.

    The next big point is the creation of the larp character. Together we reflect: How can I create a larp character that suits my development goals? For example, for social anxiety: creating a bold, daring character. The second section of the output worksheets is designed for this. The setting of the forthcoming larp is briefly explained.

    We have found it helpful at this point to provide an illustrated list of archetypes loosely adapted from C.G. Jung (1990) and to state, for example, “If you want to practice reckless behavior, play the wild warrior.” Whitney “Strix” Beltrán (2012, 2013) has written some articles that are well worth reading, which also explain the connection between larp characters and archetypal theory. Clients can often more easily transfer their development goal to a specific character this way. For example, if I have set myself the goal of acting much more assertively in everyday life, then an archetypal “wild warrior” can help me to get an idea of how an offensive larp character can be. For example by asking myself: From which films, games or books do I know this archetype? I might think of King Leonidas from 300. And then I finally base my acting on this character. White et al. (2017) found in a study of young children that imagining oneself as an archetypal character (in the study it was Batman) was enough to change one’s behavior towards that character.

    Clients take the worksheets home at the session’s end to continue writing their character.

    Session 3 

    The character arcs are discussed afterwards and possible difficulties are clarified. There should be a few minutes of rehearsal role-play with the characters, with the therapist presenting a small conflict scene that could occur in a larp setting. Our rehearsal situation: The therapist plays a guard in front of a gate and one of the clients is given the task of convincing the gate guard to let him through. Here it is already clear that a barbarian likely will choose a different path than a magician.

    The most important rules are now repeated again and a (very short!) written set of rules is issued. The safe word is repeated and the course of the game is presented. Organizational points are clarified.

    There is also a section on the trigger analysis on the worksheets: “I definitely don’t want to  experience the following (e.g. triggers, phobias…)” This is now explained separately by the therapist. In our dealings with the topic so far, it has been shown that clients have good spontaneous access to what they indicate here. It is quite possible to “talk about a trauma without talking about the trauma,” which means that even in therapeutic larp, the therapist and other clients do not necessarily have to know why someone does not want to experience certain things. It is only important that the client can write this down here. It is at the discretion of the therapist to discuss the trigger analysis again with the client in a one-on-one session.

    Most professionals who are using larp as a therapeutic tool say that the depiction of violence should be restricted in a therapeutic larp. We also assume that. “Dramaturgically sensible” combat with foam weapons is okay, but torture or sexual violence are to be ruled out as a matter of principle. But not so clear is the question among therapists of whether triggers should be consciously activated in therapeutic larps or not. Our position is that only those triggers that have been pre-determined as therapeutic targets, or at least have not been excluded, should be activated. In concrete terms, this usually means that triggers are an important part of the game when a client wants to overcome fears, e.g., when they say, “Whenever someone speaks harshly to me, I fall silent.” Here we have a kind of activation (harsh response) that can be usefully processed in the CBT larp. However, it seems inappropriate to us to activate a trigger in the sense of a post-traumatic stress disorder in the CBT larp, because this exceeds the capacity of the setting.

    Since, despite a trigger analysis, it sometimes happens that triggers are accidentally activated in therapeutic larp. Here is a tip: The therapist/game master, who always accompanies the group, must be a trained psychotherapist with group experience, who also feels competent enough to deal with such situations professionally. In our concept, this will be the same therapist at the larp itself, who also did the preparation sessions with the clients.

    In extreme cases, “acting professionally” means that the therapist has knowledge of how to deal with a dissociating patient if a trigger was accidentally activated. And in general, “professional behavior” can also affect the therapeutic relationship. In all off-game situations, we recommend maintaining the same distance from the client that we have in a normal therapeutic setting. This is a challenge because we are nevertheless “playing” a game with the client when we do therapeutic larp.

    Session 4  

    Session 4 is the actual larp intervention and, therefore, at around five hours, is significantly longer than the preparatory and follow-up sessions. Here are my impressions of a CBT larp that we carried out in Summer 2021 and that we will repeat in a similar form in the coming months and years. The venue is a rented piece of forest in Northern Germany.

    Game Master/Therapist: There is a game master who accompanies the group at all times. This is also the therapist who led the sessions previously. In the following, however, the term therapist is used instead of game master. The therapist must have a qualification as a behavioral therapist as described and sufficient experience with groups. In addition, a little larp experience should be available in order to control in-game processes. The therapist always keeps in mind the clients’ goals, gos, and no-gos.

    NPCs/Co-Therapists: All non-playable characters in a CBT larp are co-therapists. In the CBT larp we developed, three of these are required. A fourth co-therapist is helpful, but not absolutely necessary. In any case, these should be people with a therapeutic or educational background. They do not have to have any larp experience, but they must have been instructed in the CBT larp method. There is a written guide for co-therapists for this. Our experience so far is that this is also important in order to clarify the basic principles of CBT to the co-therapists, in particular the principle of exposure, which initially seems inappropriately “harsh” to people in other helping professions. At best, the co-therapists are already present in the group sessions beforehand. In our previous work, it was sufficient that the co-therapists received a brief overview with the names of the clients, their characters, their behavioral goals, and their no-gos, triggers, etc.

    Initial setting: The initial situation for the clients is that they accidentally trigger a magical trap when they enter an unfamiliar forest. They can no longer leave the forest; it will gradually become contaminated and everything living in it will die on the same day. The CBT larp genre is classic medieval fantasy. Clients have no restrictions on their character choices here, as long as they are not unduly powerful.

    Plot: After a few meters, the clients meet the therapist, who then accompanies them intimately the whole time. He plays Björn, a local villager. He enlightens the clients about the threat that has now been created and indicates that the clients should come along to his friend Svante, who knows a little more about the magic trap. From now on, the clients play at several stations and solve classic adventure quests. The common thread here is that the clients have to earn clues and artifacts from the inhabitants of the forest in order to get out of the forest alive. The rescue is a portal through which they have to step to get out of the closed forest.

    Without going into too much detail, a concept that has already been described should be taken up, namely the three exercise situations from the GSK. The situations in which the co-therapists appear in our CBT larp correspond to at least two categories of the GSK. There is an elf queen whose sympathy the clients have to acquire (corresponding to GSK situation 3). Later, a situation with the same elf occurs in which the clients can defend themselves  against being punished disproportionately for accidentally infecting the forest (GSK situation 1). It should be noted here that a client whose character has the goal of “more adjustment in the group” will behave completely differently than one who “always wants to stand by himself and his needs.”

    One long quest involves clients seeking amulets that match their particular in-game behavioral goals. In our experience, these amulets have three advantages:

    1. Symbolization of the therapy content, so that what has been learned can be remembered for a long time;
    2. Positive reinforcement (as described, this increases the probability that the practiced behavior will be shown again); and
    3. Enabling the players to evaluate what has already been achieved.

    In our CBT larp, the amulets had a similar function to goal attainment scaling (see above). At the moment when all clients have earned a suitable amulet, a magic test takes place (performed by the therapist). The amulets can only be put on if the respective client has already shown some of his/her target behavior in his/her role. If, according to the therapist’s assessment, this has not happened in the previous game, he explains that the client still has the chance to try out the target behavior for a while. The task of the therapist is now to support that particular client in implementing the target behavior.

    At the end of the CBT larp, clients have the opportunity to exit the forest through the portal. We  have found that it is perfectly appropriate not to let individual clients “win” too easily. Nevertheless, the group should finally master the last quest (escape from the forest). Therapists and co-therapists can help a little here.

    Debriefing: Almost all authors who write about therapeutic larp are of the opinion that the  debriefing actually makes a larp therapeutic (e.g. Diakolambrianou 2021) and it fundamentally contributes to emotional safety (Bowman 2014). We are also convinced that a good debriefing is essential for transfer to real life to support what we call bleed-out in the larp community (see also Montola 2010). The CBT larp therefore ends with a ritual in which the characters say goodbye to one another and a meta perspective is taken (de-roling process).

    Then all clients meet again in a round with the therapist and the co-therapists. Everyone fills out an initial evaluation form, which also includes target achievement (in the form of Likert scales). Then, there is a round of debriefing in which all clients report how they experienced themselves in the game and whether they feel that they have practiced their target behavior. Then, there is feedback from the therapist, co-therapists, and the other clients. The amulets may be taken home as a symbol to remember the larp.

    A wooden framework in a forest with blue plastic sheets attached to it
    The players have to activate the portal. When they have achieved their behavioral goals, they can step through to the end of the game and the debriefing begins on the other side.

    Some Thoughts on the Plot

    In developing the CBT larp, we were of the opinion that a great deal of external pressure had to be exerted on the characters. This is especially true because, in most cases, the characters of the clients will exhibit very different attitudes, goals, and behaviors. In our opinion, a scenario is therefore necessary that builds up a certain pressure to cooperate. Based on previous test runs, it is our assessment that it is possible to design a therapeutic larp that can cover many different therapeutic goals through its plot and is not only suitable for one or two specific target areas, e.g., increasing empathy.

    Which CBT techniques were included?  In the described session 4, several of the techniques mentioned above can be found. Clients experience exposure to behavior that is foreign to them. They conduct behavioral experiments and can compare their fears with the actual reactions of those around them. Dysfunctional cognitions and basic assumptions are changed through corrective experiences. Reinforcement strengthens new behavior. And as described, the therapist is not only there to step in in an emergency. We have found that — insofar as the clients are basically stable — the therapists’ main task is to remind the clients of their behavioral goals and to give them tips on how to implement specific behavior in the game, for example: “Why are you actually carrying the luggage for the crew? Aren’t you a snooty nobleman?” This also parallels the role of the CBT therapist in an exposure exercise: to nudge clients repeatedly in the direction of the agreed-upon target behavior.

    Session 5 and Session 6  

    Two more group therapy sessions off-game then follow as soon as possible after the larp intervention. Here it is discussed again which target behavior could be maintained and taken into everyday life and at which points the clients still have difficulties. Finally, the hobby of larp should also be “advertised” again, since we generally assume that leisure time larp also can be a healing resource (Lehto 2021).

    Indications and Contraindications

    We assume that CBT larp is basically suitable for all people with mild to moderate mental illnesses. Above all, however, larp is useful in the case of disorders that are based on problems in the areas of social skills and self-esteem. Contraindications are serious psychiatric disorders such as psychosis or severe depression. In our current research project, we have focused on Internet addiction because it often correlates with deficits in social self-concept (Leménager et al. 2020). At the same time, the larp setting could particularly appeal to MMORPG-dependent people who, according to the research, are otherwise often difficult to  motivate for therapy.

    Limitations and Difficulties

    In our previous work with CBT larp, we noticed two difficulties:

    1. Clients who intend to play strong and extraverted characters in particular benefit from this behavior in the game. Anyone who decides to become more reserved must be very actively rewarded by the therapist and co-therapist.
    2. The larp intervention is very short to practice the new behavior. It is much longer than classic role-playing games in CBT and drama therapy, which is why we also believe in its effectiveness. But for the method to be successful  in the long term, the larp intervention should be embedded in longer psychotherapy.

    One aspect that I discussed in advance in a conversation with Katrin Geneuss from STAR Manufaktur (STARS-Projekt 2022) also remains to be critically examined: Just because we as larp enthusiasts think larp (as a method) is great does not mean it is for everyone who has not have contact with it before. In addition, the aspect of economic efficiency must always be considered. Therefore, the larp described here is designed so that it can be carried out relatively easily by a typical team in a psychotherapy clinic with one licensed therapist and three other therapists such as art therapists or sports therapists.

    The Research Project

    Finally, our research project should be briefly presented. As explained at the beginning, a medical treatment method must provide evidence of non-inferiority to other methods in order to be accepted in the public health system. From our point of view, CBT larp should not become a completely independent method, but should be used as part of CBT treatments as one of several techniques, e.g., in a rehabilitation clinic or in long-term behavioral therapy. Other techniques have already succeeded in doing this, such as mindfulness-based methods, by evaluating them as effective (see e.g. Raj et al. 2019).

    We are currently conducting CBT larps and investigating whether the larp intervention  reduces the severity of symptoms in mental disorders. For this purpose, the clients fill out  established questionnaires from clinical psychology before and after the intervention. This then  happens again several months after the larp. It is a so-called pre-post research design with follow-up examination. In this way, we want to carry out both individual case studies and larger quantitative comparative studies in the coming years. We are convinced that larp is an enrichment for psychotherapy and look forward to cooperation with other larp therapists.

    Notes at the End

    As a psychologist, I am used to two prejudices. These also fit the CBT larp theme.

    1. “Psychology psychologizes everything simply because it can.” It is important for me to emphasize that larp continues to be primarily a leisure activity for me. In my opinion, it is a stroke of luck that larp can also be used as a therapy method. And it is logical that it can work, as I hope this article has shown. In the long term, however, I am of the opinion that a different term should perhaps be coined for this in order to distinguish it from recreational larp, just as Katrin Geneuss does with her educational larp (Geneuss 2019, 282).
    2. “Psychology only examines what we already know anyway.” In the case of CBT larp, this is  definitely true for larpers. Elektra Diakolambrianou writes very appropriately, “the fact that larp has psychotherapeutic and transformative potential is certainly not an arcane knowledge in the larp  world” (Diakolambrianou 2021). In order to establish larp as a method in the long term, it is still important to prove its effectiveness.

    References

    Aschenbrenner, Franz. 2013. „Der Nutzen von Live-Rollenspielen für die Soziale Arbeit“.  Unpublished thesis at University of applied sciences Coburg.

    Balzer, Myriel. 2008. “Live Action Role Playing. Die Entwicklung realer Kompetenzen in virtuellen Welten.” Marburg: Tectum.

    Bellack, Alan S., Randall L. Morrison, Kim T. Mueser, Julie H. Wade, and Steven L. Sayers. 1990. “Role play for assessing the social competence of psychiatric patients”. Psychological Assessment: A Journal of Consulting and Clinical Psychology 2 (3): 248-255. https://doi.org/10.1037/1040-3590.2.3.248

    Beltrán, Whitney “Strix.” 2012. “Yearning for the Hero Within: Live Action Role-Playing as Engagement with Mythical Archetypes.” In The Wyrd Con Companion Book 2012, edited by Sarah Lynne Bowman and Aaron Vanek, 89-96. Los Angeles, CA: Wyrd Con, 2012.

    Beltrán, Whitney “Strix”. 2013. “Shadow Work: A Jungian Perspective on the Underside of Live Action  Role-Play in the United States.” In The Wyrd Con Companion Book 2013, edited by Sarah Lynne  Bowman and Aaron Vanek, 94-101. Los Angeles, CA: Wyrd Con, 2013.

    Bowman, Sarah Lynne. 2014. “Returning to the Real World.” Nordic larp, December 8, 2014. https://nordiclarp.org/2014/12/08/debrief-returningto-the-real-world.

    Burns, Dylan. 2014. “The Therapy Game: Nordic Larp, Psychotherapy, and Player Safety.” In The Wyrd Con Companion Book 2014, edited by Sarah Lynne Bowman, 28-41. Los Angeles, CA: Wyrd Con.

    Butler, Andrew C., Andrew C. Butler, Jason E. Chapman, Evan M. Forman, and Aaron T. Beck. 2006. “The empirical status of cognitive-behavioral therapy: a review of meta-analyses”. Clinical psychology review  26, 1: 17-31. DOI: https://doi.org/10.1016/j.cpr.2005.07.003

    Cierjacks, Martin. 2002. “Life-Action-Roleplaying als Methode des Teamtrainigs”. Mannheimer Beiträge  zur Wirtschafts- und Organisationspsychologie 1/2002: 17-27.

    Diakolambrianou, Elektra. 2021. „The Psychotherapeutic Magic of larp“. Nordic larp, April 19, 2021. https://nordiclarp.org/2021/04/19/the-psychotherapeutic-magic-of-larp/.

    Department of Game Design at Uppsala Universitet. 2022. “Transformative Play Initiative”. Last modified February 13, 2022. https://www.speldesign.uu.se/research/games-and-society-lab/transformative-play/Transformative-Play-Initiative/

    Edejer, Tessa-Tan-Torres , Rob M.P.M. Baltussen, Taghreed Adam, Raymond Hutubessy, Arnab Acharya, David B. Evans, and Christopher J.L. Murray, eds. 2003. Making choices in health: WHO guide to cost-effectiveness analysis (Vol. 1). Geneva: World Health Organization.

    ECW Jugendbildung e.V. n.d. “Erwecke den Helden in dir.” Accessed March 29, 2022. https://www.ecw-event.com/erwecke-den-helden-in-dir.

    Fatland, Eirik. “A history of (live) roleplaying.” Talk at Larpwriter Summer School July 2016, Ruta, Lithuania. Accessed April 18, 2022. https://www.youtube.com/watch?v=KNY_qT_1xpQ

    Fliegel, Steffen. 2020. „Rollenspiele“. In Lehrbuch der Verhaltenstherapie, edited by Jürgen Margraf and Silvia Schneider, 579-586. Berlin/Heidelberg: Springer.

    Game to Grow. n.d. “Critical Core. Harness the power ​of therapeutic gaming with Critical Core.” Accessed March 29, 2022. https://www.criticalcore.org/

    Geneuss, Katrin. 2019.“‘Die waren ja mittendrin!‘: Ganzheitliches Lernen im Rollenspiel. Edularp: Grundlagen-Wirkungen-Einsatz im Deutschunterricht.“ PhD thesis at Ludwig-Maximilians University, Munich. https://edoc.ub.unimuenchen.de/24863/7/Geneuss_Katrin.pdf

    Hamamci, Zeynep. 2006. “Integrating psychodrama and cognitive behavioral therapy to treat moderate depression.” The Arts in Psychotherapy 33 (3): 199-207.

    Hayes, Steven C., and Stefan G. Hofmann. 2017. „The third wave of cognitive behavioral therapy and the rise of process‐based care.” World psychiatry 16 (3): 245-246. DOI: 10.1002/wps.20442

    Hinsch, Rüdiger, and Ulrich Pfingsten. 2015. „Gruppentraining sozialer Kompetenzen“ (6th edition). Weinheim: Beltz.

    Joshi, Ankur, Saket Kale, Satish Chandel, and Dinesh Kumar Pal. 2015. “Likert scale: Explored and explained.” British journal of applied science & technology, 7 (4): 396-403. http://dx.doi.org/10.9734/BJAST/2015/14975

    Jung, Carl Gustav. 1990. Archetypen. Munich: DTV.

    Kaczkurkin, Antonia, and Edna Foa. 2015. “Cognitive-behavioral therapy for anxiety disorders: an update on the empirical evidence”. Dialogues in clinical neuroscience, 17 (3): 337-346.

    Kiresuk, Thomas J., Aaron Smith, and Joseph E. Cardillo. 2014. Goal attainment scaling: Applications, theory, and measurement. New York: Psychology Press.

    Kohler, Ivo. 1962. “Pavlov and his dog.” The Journal of Genetic Psychology, 100 (2): 331-335.

    Lehto, Kerttu. 2021. “Role-Playing Games and Well-Being.” International Journal of Role-Playing 11: 72-93. https://ijrp.subcultures.nl/wp-content/uploads/2021/12/IJRP-11-Role-Playing-Games and-Well-Being-Kerttu-Lehto.pdf

    Leménager, Tagrid, Miriam Neissner, Thomas Sabo, Karl Mann, and Falk Kiefer. 2020. ““Who Am I” and “How Should I Be”: a Systematic Review on Self Concept and Avatar Identification in GD.”Current Addiction Reports 7 (2): 166-193. DOI: https://doi.org/10.1007/s40429-020-00307-x

    Leyline Education. 2020. “Integrating geek culture into therapy. Geek Therapeutics.” https://www.geektherapeutics.com/

    Linnamäki, Jori (Pitkänen). 2019. “Formas o Métodos Para el Cambio. ¿Cómo contribuyen al cambio el Psicodrama, el Sociodrama, el Teatro Playback y el Role Playing educativo de acción en vivo o EDULARP.” La Hoja de Psicodrama 28, no. 71 (May).

    Lothane, Henry Zvi. 2018. “Free association as the foundation of the psychoanalytic method and  psychoanalysis as a historical science.” Psychoanalytic Inquiry 38 (6): 416-434. DOI: https://doi.org/10.1080/07351690.2018.1480225

    Mastermind Adventures LLC. n.d. “Quest! Adventure Game for Social Skills Mastery.” https://www.mastermindadventures.com/quest-training/

    Mendoza, Jonathan. 2020. “Gaming Intentionally: A Literature Review of the Viability of Role-Playing  Games as Drama-Therapy-Informed Interventions”. Thesis (M.A.) at Lesley University, Cambridge, MA. https://digitalcommons.lesley.edu/expressive_theses/322

    Montola, Markus. 2010. “The Positive Negative Experience in Extreme Role-playing.” In Proceedings of DiGRA Nordic 2010: Experiencing Games: Games, Play, and Players. Stockholm, Sweden, August 16. http://www.digra.org/digital-library/publications/the-positive-negative-experience-in-extreme-role-playing/

    Mühling, Stephan, and Andreas Podrack. 2011. “Kognitive Therapieverfahren.“ In Klinische Psychologie und  Psychotherapie (2nd edition), edited by Hans-Ulrich Wittchen and Jürgen Hoyer, 543-564. Heidelberg: Springer.

    Raj, Saurabh, Swati Akshay Sachdeva, Rubina Jha, Shivantika Sharad, Tushar Singh, Yogesh Kumar Arya, and Sunil K. Verma. 2019. “Effectiveness of mindfulness based cognitive behavior therapy on life satisfaction, and life orientation of adolescents with depression and suicidal ideation.” Asian Journal of Psychiatry 39: 58-62. DOI: 10.1016/j.ajp.2018.12.001.

    Staddon, John E. R, and Daniel T. Cerutti. 2003. “Operant conditioning”. Annual review of psychology 54, 1: 115-144. DOI: https://doi.org/10.1146/annurev.psych.54.101601.145124

    STARS-Projekt. 2022. “STARS Live Roleplaying Games”. Accessed March 29, 2022. https://starmanufaktur.lima-city.de/english.html

    The Bodhana Group. n.d. “Tabletop Games +Therapy. Thebodhanagroup.org.” Accessed March 29, 2022. https://www.thebodhanagroup.org/

    Ullrich, Rüdiger, and Rita de Muynck. 2002. „ATP: Anleitung für den Therapeuten: Einübung von Selbstvertrauen und sozialer Kompetenz” (2nd edition). Stuttgart: Klett-Cotta.

    White, Rachel E., Emily O. Prager, Catherine Schaefer, Ethan Kross, Angela L. Duckworth, and Stephanie M. Carlson. 2017. “The ‘Batman Effect’: Improving Perseverance in Young Children.” Child Development 88, 5: 1563-1571. DOI: https://doi.org/10.1111/cdev.12695

    Wölfling, Klaus, Kai W. Müller, Michael Dreier, Christian Ruckes, Oliver Deuster, Anil Batra, Karl Mann et al. 2019. “Efficacy of short-term treatment of internet and computer game addiction: A randomized clinical trial.” JAMA psychiatry 76 (10): 1018-1025. DOI: 10.1001/jamapsychiatry.2019.1676


    Cover photo: The talismans for the clients/players. Image © 2021 by Ingke Burchardt-Clausen.

     

  • The Psychotherapeutic Magic of Larp

    Published on

    in

    The Psychotherapeutic Magic of Larp

    The fact that larp has psychotherapeutic and transformative potential is certainly not an arcane knowledge in the larp world. Many, if not all, larpers know experientially that even the kinds of larp that are designed to be strictly recreational contribute to one’s growth and personal development. Through larping we get to know ourselves better, we develop our creative and innovative thinking, we become better problem-solvers. We enhance our empathy, improve our social and communication skills, learn teamwork, and increase our sense of community. We explore different values, beliefs, ideologies, ways of behaviour and expression. We develop multidimensional artistic skills and gain better understanding and handling of the physical world. Through larp, we develop holistically: on a physical, mental, emotional, creative, and social level.((Elektra Diakolambrianou, “The Use of Live Action Role-Playing (LARP) in Personal Development, Therapy and Education” (presentation, Smart Psi National Conference, Bucharest, Romania, 24/11/2018).))

    Yet how does the psychotherapeutic magic of larp work? What are the mechanics behind this transformative experience? Are the processes and elements at play different when personal development happens informally in a recreational larp, as to when a larp is formally designed for psychotherapeutic purposes? What makes larp a valid and effective methodological tool in the hands of a mental health professional?

    The current article will make an attempt at answering these questions by:

    (a) exploring characters and stories in larp as psychotherapeutic material,

    (b) analyzing the role of empathy in the embodiment and function of larp characters, as well as

    (c) the connections between larp and some of its most adjacent psychotherapeutic methodologies (psychodrama-sociodrama, dramatherapy, narrative psychotherapy).

    Finally, it will conclude in:

    (d) discussing how techniques of the above-mentioned approaches can be used to design and use larps as tools in psychotherapy.

    The words "I want to evolve" on top of an abstract colorful painting
    Photos from a mixed-media art project on personal development through creativity. Photo by Elektra Diakolambrianou.

    Stories and Characters as Psychotherapeutic Material

    Humans create and share stories in order to make sense of their world. Every story told in the world – be it a folk tale, a bedtime story, or a personal narrative – is a participatory experience and a journey of inner and outer exploration for both the teller and the listener.((Alida Gersie and Nancy King, Storymaking in Education and Therapy, (London: Jessica Kingsley Publishers, 1990), 23-24.)) Psychotherapy as a process could not be any different; storytelling is a core element in the therapist’s room, as clients present themselves in various characters and roles, and share their stories in order to make sense of themselves, their problems and their lives.((Kevin Burns, “The Therapy Game: Nordic Larp, Psychotherapy, and Player Safety”, in Wyrd Con Companion 2014, edited by Sarah Lynne Bowman, (Los Angeles, CA: Wyrd Con, 2014), 28-29.)) In fact, what essentially differentiates the various approaches of psychotherapy from one another is the lens through which they interpret, understand and use these stories and the characters within them in order to understand the client and facilitate his transformation and change. So, from a psychological point of view, where do these stories and characters come from, and what do they mean?

    Larp literature has often used the Jungian perspective of archetypes to answer this question. Carl Jung defined archetypes as universal symbols and personality patterns, deriving from shared “archaic remnants” and “primordial images” within our collective unconscious.((Carl Gustav Jung, Man and His Symbols, (New York: Doubleday, 1964), 27-59)) Whitney “Strix” Beltrán has examined in great detail the relationship between larp, archetypes and depth psychology in her work “Yearning for the Hero Within: Live-Action Role-Playing as Engagement with Mythical Archetypes,” where she analyzes and discusses larp as an answer to the societal need for myth in the Western civilization.((Whitney “Strix” Beltrán, “Yearning for the Hero Within: Live Action Role-Playing as Engagement with Mythical Archetypes,” in Wyrd Con Companion 2012, edited by Aaron Vanek and Sarah Lynne Bowman (Los Angeles, CA: Wyrd Con, 2012), 91-98.)) Sarah Lynne Bowman similarly studies immersion in role-playing games through the perspective of the Jungian theory.((Sarah Lynne Bowman, “Jungian Theory and Immersion in Role-playing Games,” in Immersive Gameplay: Essays on Participatory Media and Role-playing, edited by Evan Torner and William J. White (Jefferson, NC: McFarland, 2012), 31-51.)) Kevin Burns discusses active imagination (a technique developed by Jung to explore the archetypes in the realm of the collective unconscious) as a process closely related to larp, and highlights how the exploration of archetypes through larp can facilitate personal growth and cultural richness.((Burns, “The Therapy Game”, 29-37)) And lastly, Beltrán has beautifully used the Jungian perspective as a lens for understanding the complexes and group processes in larp communities.((Whitney “Strix” Beltrán, “Shadow Work: A Jungian Perspective on the Underside of Live Action Role-Play in the United States.”, in The Wyrd Con Companion Book 2013, edited by Sarah Lynne Bowman and Aaron Vanek, (Los Angeles, CA: Wyrd Con, 2013), 94-101.))

    Given the extensive work already existing in the field of Jungian theory, I will not revisit ground already covered, but will instead attempt to discuss the issue at hand from a different perspective: that of the person-centred approach to psychotherapy. By doing so, I am not proposing an alternative to the archetypal paradigm, but rather suggesting a supplementary view, more focused on the self-concept and its phenomenological representation in the here-and-now of the individual experience.

    Configurations of Self: A Person-Centered Perspective

    The person-centred approach, developed by Carl Rogers in the early 1940s, views the person as an organism, a holistic entity where the biological, psychological and social aspects of existence are intertwined and inseparable. Each organism is believed to have an inherent actualizing tendency, an internal force that promotes the organism’s survival, differentiation and evolution.((Carl Rogers, ”Theory of Personality and Behaviour”, in Client-Centered Therapy – Its current  practice, implications and theory, (London: Constable, 1951), 481-533.)) The concept of self (our sense of who we are) within this framework is just a part of the organism; it consists of the elements of our internal and external experiences that we view as relating to us. This self-concept, however, is often distorted by our conditions of worth (our perception of what our environment and the important “others” in our lives expect from us to accept us and regard us positively); and this can lead to us only allowing parts of our real genuine self to enter our self-awareness and get integrated into our self-image, while other parts of us (the ones that are negatively regarded or not acceptable by our environment) are suppressed, distorted or denied.((Carl Rogers, “A Theory of Therapy, Personality, and Interpersonal Relationships, as Developed in the Client-Centred Framework”, The Carl Rogers Reader, ed. Howard Kirschenbaum and Valerie Henderson, (London: Constable, 1959), 236 – 257.))

    In addition to that, the concept of personality is not viewed by the person-centred approach as an entity that is stable, unidimensional and harmoniously integrated. On the contrary, according to later theorists like Mearns and Thorne,((Dave Mearns and Brian Thorne, “The nature of configuration within self”, in Person-Centred Therapy Today, (London: Sage, 2000), 101-119.)) the self is a mosaic of configurations: a range of differentiated self-concepts (alternative personalities, if you wish) that appear in different circumstances. Each of these configurations of self represents a coherent pattern of feelings, thoughts and behaviours, and each one has different needs, desires and views of the world. According to the situational circumstances, different configurations arise within us, even in the course of a common day, without us necessarily being aware of the process. The coexistence of these configurations within us can be harmonious and functional, or a cause of constant conflict and distress, depending on many factors relating to our life experiences, personality structure and levels of self-awareness.((Dave Mearns and Brian Thorne, “Person-centred therapy with configurations of self”, in Person-Centred Therapy Today, (London: Sage, 2000), 120-143.))

    Taking all the above into consideration, we can develop a view on characters in larp that is not far from the Jungian perspective, but slightly more focused on the here-and-now experience of the player than on their collective subconscious: When we create characters and stories that are consciously more on the close-to-home scale, we are essentially staying closer to our self-image and our symbolized experiences. Although we do not drift far from our comfort zone, this may still hold therapeutic value if it allows us to explore our self-concept and our internalized behavioural patterns (i.e. the behaviours that align with our conditions of worth). And most importantly to gain more insight and understanding as to how and why these have been formed within us, in what instances they arise, and how they influence our interactions with others. The further we drift away from our comfort zone and into a range of characters and stories that (at least seemingly) appear to be far from our self-image, the therapeutic value of the “material” is increasing, as we may be exploring the uncharted waters of parts of our real self that have been suppressed or denied, or we may be experimenting with alternative ways of being that can more easily arise in the safe environment that alibi provides us with during larp. Essentially, according to the person-centred perspective, what we will be portraying and exploring will always be some configuration(s) of our self, which can either be more close to our awareness and self-image or further away from it, depending on the level of challenge we chose to present ourselves with each time.

    The Role of Empathy in Larp

    Although there is a broad range of definitions of empathy as well as various empathy types recognized by theorists (cognitive empathy, emotional empathy, somatic empathy, situational empathy),((Hannah Read, “A Typology of Empathy and its many Moral Forms”, Philosophy Compass 14 (10), (2019) https://doi.org/10.1111/phc3.12623)) I will be here referring to empathy as our ability to understand another person’s feelings and/or experiences from within that person’s own frame of reference – in less scientific terms, our ability to put ourselves in another person’s shoes.((Carl Rogers, “Empathic: An Unappreciated Way of Being”, in A Way of Being, (Boston: Houghton Mifflin, 1980), 137-163.)) Studies in developmental psychology,((Martin Hoffman, Empathy and Moral Development: Implications for Caring and Justice, (Cambridge: Cambridge University Press, 2000).)) as well as neurobiology,((Mbemba Jabbi, Marte Swart and Christian Keysers, “Empathy for positive and negative emotions in the gustatory cortex”. NeuroImage, 34 (4): (2007), 44–53. https://doi.org/10.1016/j.neuroimage.2006.10.032)) show that all people are born with the inherent capacity for empathy (as it is linked with neuronic systems in our brains called “the mirror neuron system”), although the level of its development can be differentiated by parameters such as upbringing, life experiences, personality structure and psychophysiological factors. Thus, to some extent, every one of us can potentially perceive the world as another person sees it,((Jerold Bozarth, “Beyond Reflection: Emergent Modes of Empathy”, in Client-Centered Therapy & The Person Centered Approach, eds Ronald Levant and John Schlien, (NY: Praeger, 1984), 59-75.)) and that is why we can all larp.

    Indeed, the role of empathy in larp is to a certain degree self-evident, as it is our empathic ability that allows us to impersonate a character; the extent to which we can empathize with our character will determine the depth of our immersion and our ability to roleplay as that character. But at the same time, larp is also enhancing our empathic abilities; theatre and theatrical techniques have been used as an essential part of empathy training for at least two decades now in the fields of medical, clinical and activist communities, with relevant studies showing that theatre as a medium not only produces, induces and grows empathy for the actors, but also for the spectators.((Maia Kinney-Petrucha, “The Play’s the Thing: Theater as an ideal Empathy Playground”, (2017). https://www.researchgate.net/publication/317318081_The_Play’s_the_Thing_Theater_as_an_Ideal_Empathy_Playground)) In other words, the more we impersonate larp characters that are seemingly different from us, and the more we interact with other players impersonating such characters, the more our capacity for empathy increases. The importance of this needs to be emphasized, as it goes beyond the simple development of a social skill through larp but is indeed a factor of mental well-being on its own.

    To better understand its significance, let us revisit the person-centred psychotherapeutic approach. According to Carl Rogers, there are six conditions in the context of a therapeutic setting that are necessary and sufficient to bring about therapeutic change: psychological contact, incongruence (on behalf of the client), congruence/authenticity (on behalf of the therapist), empathy, unconditional positive regard, and sufficient communication of the latter two. Therefore, from a person-centred perspective, in a setting/relationship where all these conditions are present, the person can safely grow, examining his self-image and its conditions of worth, broadening his perceptual field, increasing his self-awareness and positive self-regard, and thus becoming more functional and open to experience.((Carl Rogers, “Conditions which Constitute a Growth Promoting Climate”, in The Carl Rogers Reader, ed. Howard Kirschenbaum and Valerie Henderson, (London: Constable, 1986), 135-147.))

    One could argue that in some larps all the above-mentioned therapeutic conditions can potentially be present (and we will revisit this in the section about ‘larp design for psychotherapeutic purposes’). For the time being, I will focus on empathy as one of the therapeutic conditions, even in the case of a larp where the remaining five conditions are not occurring. The development of empathy will, even in the absence of the other conditions, enhance the personal growth of the player in numerous psychotherapeutic ways:

    • Empathy dissolves alienation, by connecting us to others and to the human experience as a whole.
    • Empathy promotes inclusion and related values, as it is very difficult to enter the perceptual world of another without valuing it, or without ending up valuing it.
    • Empathy reduces judgmentalism (towards others and self), thus raising the person’s acceptance and self-acceptance.
    • An empathic internal environment will create more safety for self-exploration, thus fostering the ability to integrate more configurations into the self-concept.
    • Empathy allows the flow of experiencing (for self and others) to be unblocked, thus unblocking essentially our actualizing tendency.
    • Empathy is a vital element of effective communication in interpersonal and intergroup interactions.((Elisabeth Freire, “Empathy”, in M. Cooper, M. O’Hara, P. Schmid & G. Wyatt (eds), The Handbook of Person-Centred Psychotherapy and Counselling, ed. Mick Cooper, Maureen O’Hara, Peter Schmid and Gill Wyatt, (New York: Palgrave Mc Millan, 2007).))

    Connections Between Larp and the Psychotherapeutic Process

    Although every psychotherapeutic approach could potentially be linked to larp,((Eirik Fatland, “A History of Larp – Larpwriter Summer School 2014,” Fantasiforbundet, published on August 3, 2014, Youtube video, 48:10, https://www.youtube.com/watch?v=Rf_gej5Pxkg)) I will here refer to the ones whose techniques are, from my viewpoint, more closely linked to larp as a process. Given the theatrical nature of larp, the most obvious connections would be to the approaches of psychodrama-sociodrama and drama therapy. Added to that, I will also discuss its affiliations with narrative psychotherapy.

    Psychodrama – Sociodrama

    According to Eirik Fatland’s lecture on the history of larp, the lineage of modern larp can be linked to the invention of psychodrama by Jacob Levy Moreno in the early 1920s. Psychodrama probably does not need long introductions; it is a widely used and known psychotherapeutic approach, and more precisely a method of exploring internal conflicts by dramatically reconstructing them in a group setting, usually under the direction of a trained psychodramatist. In his own words, Moreno describes it as “an action method” and “a scientific exploration of truth through dramatic art”.((Jacob Levy Moreno, Psychodrama Volume 1, (New York: Beacon House, 1946), 37-44.))  His improvisational and political approach to theatre (rooted in his earlier groundbreaking work in his Theatre of Spontaneity) is evident not only in his theory of psychodrama but also in his later work on sociodrama, a method used for groups to reenact and explore social situations of conflict and oppression (which would in the 1970s become the cradle for Augusto Boal’s Theatre of the Oppressed).((Beliza Castillo, “Psicodrama, Sociodrama y Teatro del Oprimido de Augusto Boal: Analogías y Diferencias,” Revista de Estudios Culturales 26 (26), (2013), 117-139.))

    Theory-wise, the strongest connection link between larp and psychodrama is Moreno’s approach of the dramatic role as an acting and interacting entity, something that humans actively embody and not passively wear, contrary to the paradigm of his time that viewed dramatic roles cognitively, as a part of the self that has been absorbed by the mind.((Robert Landy, Persona and Performance: The Meaning of Role in Drama, Therapy and Everyday Life, (London: Jessica Kingsley Publishers, 1993), 52-54.)) On the other hand, a major difference between larp and psychodrama can be located in the methodological directivity of the latter; although spontaneity is necessary and desired in the content that participants bring and the way they engage with it in the psychodramatic session, the director (psychodramatist) is leading the process by instructing and guiding them through selected exercises and techniques.((Sue Jennings and Ase Minde, Art Therapy and Dramatherapy: Masks of the Soul, (London: Jessica Kingsley Publishers, 1993), 28-31.))

    I would, however, argue that many of the techniques used in psychodrama and sociodrama occur in larp as conscious or unconscious player choices, despite the usual lack of directivity of larp as a medium. Let us take a close look to a few of the most commonly used psychodramatic techniques((Ana Cruz, Celia Sales, Paula Alves and Gabriela Moita, “The Core Techniques of Morenian Psychodrama: A Systematic Review of Literature”, Frontiers in Psychology 9 (1263), (2018) https://doi.org/10.3389/fpsyg.2018.01263)) and give some input to when and how they can be observed in a larp framework:

    • Role reversal: The participant steps out of their own role/self and takes on the role of a significant person in their life.
    • Mirroring: The participant becomes an observer while auxiliary egos (other participants) reenact an event they have previously described or acted out, so the participant can watch.
    • Doubling: Another group member adopts the participant’s behaviour, expressing any emotions or thoughts that they believe the participant has.
    • Soliloquy: The participant shares inner thoughts and feelings with the audience.

    Role reversal can often be observed in larp when players end up creating or receiving a character that shares personality or backstory characteristics with a real person in their lives. As in psychodrama, this can build empathy and shed light on obscure relationship dynamics, as the player moves a step closer to perceiving the world through the eyes of that person.

    Mirroring and doubling are “services” that, knowingly or not, other characters can provide to the player during a larp. Without necessarily intending to or even realizing it, other players may as characters embody personality traits that the player portrays out-of-game, may create scenes that are close-to-home for the player’s real-life experiences, or may express emotions that the player can relate to. When this happens, it can provide the player with an opportunity for self-awareness, self-compassion, as well as constructive self-analysis through a safe distance (see also next section: drama therapeutic empathy and distancing).

    Lastly, soliloquy often occurs during the game when characters decide to open up to others in-game, but most importantly is a crucial element of the debriefing. As in psychodrama, this sharing, and generally the time allocated for group discussions about the in-game events, gives the opportunity for the meaning of the feelings and emotions that have come to light to be processed, thus essentially allowing transformation to occur.

    Woman leading her companion through the Wieliczka salt mine in Poland.
    Woman leading her companion through the Wieliczka salt mine in Poland. Photo by Nikola Sekulic.

    Drama Therapy

    Drama Therapy is a broad term, referring to the application of the art of drama in various frameworks and settings with the aim of creating a therapeutic, remedial and useful experience for the participants.((Sue Jennings, Introduction to Dramatherapy: Theatre and Healing – Ariadne’s Ball of Thread, (London: Jessica Kingsley Publishers, 1998), 39-40. )) There are countless exercises and techniques used in dramatherapy, as it serves more like a methodological framework than as a concrete therapeutic paradigm; however, there are certain concepts that apply generally in its various implementations, and here we will focus specifically on those. In his book “Drama as Therapy – Theatre as Living,”((Phil Jones, Drama as Therapy – Theatre as Living, (London: Routledge, 1996), 166-196.)) dramatherapist Phil Jones identifies and describes nine core processes that occur in dramatherapy, thus explaining its psychotherapeutic effectiveness. I will shortly discuss each of them, arguing how all of them can be found in a larp, therefore rendering it a therapeutic medium:

    Dramatic Projection

    Dramatic projection is the process through which people project aspects of themselves and their experiences onto theatrical and dramatic material, thus externalizing internal conflicts. This way, a relationship is built between their deeper internal states and the external dramatic formation, rendering self-exploration and therapeutic change possible through the dramatization of the projected material. Dramatic expression creates a new representation of this material, mediating a dramatic dialogue between the material and its external expression, providing the person with the opportunity to create a new relationship with it and reintegrate it within that context.

    In larp, dramatic projection of inner material can happen consciously when we intently choose to play close to home, or subconsciously when we end up in one way or another portraying some configuration of ourselves. Following the argumentation of the person-centred approach, some level of dramatic projection is inevitable, and what varies is the degree to which we are aware of our process of projection.

    Therapeutic Performance Process

    The therapeutic performance includes the process of identifying the needs for expression of specific aspects that a person would like to explore. Turning that material into a performance is in itself therapeutic, as the person may take on different roles in the process, changing their viewpoint on the situation and allowing themselves to experience their creativity and relate to their issues through it. Thus change can occur through engaging with the problematic material from a different perspective, experimenting, and breaking the feeling of being trapped in the problem.

    The identification of our needs for expression starts at the moment we choose to participate in a larp, or choose to play a specific character in it. Again, the extent to which this process is a conscious or subconscious one may vary, at least in larps that would be categorized as recreational.

    Drama Therapeutic Empathy and Distancing

    Empathy and distancing in drama therapy are two distinct but correlating processes, that refer both to active participants and to “witnesses” of the dramatic material. In accordance with the previous analysis of empathy, dramatherapeutic empathy encourages the resonance of feelings and the intense emotional involvement, making the development of empathic responses therapeutic for people in and out of the drama therapy room. Parallelly, distancing encourages a way of involvement that is orientated more towards thinking, reflection and opinion forming. It allows the person to engage with the material using critical thinking, and therefore to form a meta-perspective on it. The two processes can occur interchangeably or simultaneously, creating a dynamic of therapeutic change through their interaction, and giving the person the opportunity to develop holistically.

    Essentially, when we are talking about drama therapeutic empathy and distancing, we are talking about immersion and aesthetic distance / meta-reflection. Their degree may vary depending on the larp and its design, but the balance and shifting between them is in the end what allows the player to develop and achieve self-growth through larp.((Hilda Levin, “Metareflection”, in What Do We Do When We Play? The Player Experience in Nordic Larp, edited by Eleanor Saitta (Finland: Solmukohta 2020), 62-74.))

    Personification and Impersonation

    Personification (representing personality characteristics or aspects using objects in a dramatic way) and impersonation (creating a persona by adopting and portraying characters and roles) are two techniques through which people can express their inner material while exploring the meaning these processes have for them during and/or after their development. They provide a concrete focus point for expression and exploration: the participants have the possibility to experience how it is to be someone else or themselves while playing someone else. Opportunities for the transformation of the inner material are created, as the fictional world that is being built can allow the freedom for explorations that would be judged or denied in real life.

    Both processes are necessary for any kind of larp to take place, with the importance of each to vary according to the type of the larp and its design. They are the psychological processes that explain how characters, costumes and props function in larp, and provide the safe frame (alibi) in which larp (and transformation through it) can happen.

    Interactive Audience and Witnessing

    Participants in drama therapy can become an audience to others but also themselves through a framework of deep self-awareness and development. Thus they start to witness their experiences, empowering their ability to work on issues in a different way and from a different angle. To be witnessed can be therapeutic in itself, as it can be experienced as acceptance and reinforcement. Moreover, projecting part of themselves or the experience on others in the audience can assist the drama therapeutic process by providing more opportunities for material expression. The witnessing process is interactive, without formal boundaries between actors and audience, leading to a powerful dynamic in the group experience and support.

    Although interactive witnessing in dramatherapy may seemingly look very different from a larp on the surface, it is essentially the same core process that lies within the interactivity of larp as a medium. Playing together with others makes us constantly shift from witnessing to being witnessed. Other players’ larp performances can be equally valuable for our personal growth; and their interacting with our performances functions as an accepting environment in which we can explore ourselves.

    Embodiment

    Embodiment refers to the (actual or envisioned) physical expression of personal material, and generally to the connection that the participants form with that material in the here-and-now. The relationship between the body and the identity of the person makes the body use in drama therapy of vital importance for the nature and the intensity of the participant’s engagement. The participants can engage themselves in the development of their bodies’ capacities; they can unleash powerful therapeutic dynamics by adopting a different body identity; and they can explore the personal, social and political forces that influence their bodies.

    The significance of the role of the body in larp is increasing in the last years, rendering the process of embodiment more important, recognized and discussed. The power of embodiment can especially be witnessed in larps where players can, through their characters, explore playing with age, gender and disabilities. However, it can be also witnessed in the most common Anglo-Saxon larp, where the players need to physically and accurately embody their characters’ abilities or inabilities.

    Playing

    Through the element of play, a playful atmosphere and a playful relationship with reality are created, in which the attitude towards facts, consequences and dominant ideas can be flexible and creative. This offers participants the ability to adopt an equally playful and experimental attitude towards themselves and their life experiences. Play, as part of the drama and the expressive continuum, becomes a symbolic, improvisational and creative language. Its therapeutic value also has a developmental aspect, as play can, on one hand, promote the cognitive, emotional and interpersonal development, while on the other hand, it can also be a means of returning to former developmental stages, in order to revisit an obstacle or trauma through different eyes.

    The element of play needs no introductions when discussed in the context of larp. Play, as a context and process, allows us to be someone else during a larp, as well as to explore what being this someone else means for us. The larp setting and alibi create a framework where this play can be more or less free, and certainly free from real-life consequences, thus allowing us not only to transform but also to reconnect with our inner child.

    Life-Drama Connection

    The connection between drama and life can be evidently direct or seemingly indirect, and it can be a conscious process for the participant, or a more spontaneous and unaware one. Often the life-drama connection only becomes evident after the dramatization is over. For some participants, it is the experience of the drama itself (and not a cognitive realization) that becomes the link between dramatization and life, and this can also happen (consciously or unconsciously) during the dramatization itself. It is of utmost importance that the drama therapy framework can be connected to real-life without being a part of it; this is what brings freedom for real action in the drama therapy space.

    The life-drama connection process can sometimes happen within playtime, with meta-reflection allowing for revelations and aha moments to occur while we are playing. However, it is mostly facilitated and supported during the debriefing, thus rendering the debriefing a vital part of any larp.

    Transformation

    Transformation is the end result, as well as a multidimensional process itself. Life events are transformed into dramatized representations. People are transformed into roles and characters. Real-life experiences and patterns of experiencing are transformed through the language of drama into an alternate experimental reality. The participation in the drama itself, and the emerging artists in the participants, lead to a transformation of identities, perceptions and emotions. And real-life relations are experienced as transformative in the here-and-now of the drama therapeutic group and framework.

    This transformation, closely linked with bleed processes, is what essentially renders the player a changed person after taking part in a larp. It is the result of all the above-mentioned processes, actualized through the immersive experience, and rendered possible through the alibi of the fictional world. The potential of self-growth may vary on many factors already mentioned, as well as on the quality of the debriefing. However, even a slight or subconscious transformation is still something the player leaves the larp with, knowingly or not.

    Narrative Psychotherapy

    Taking a few steps outside the realm of expressive art therapies, let us visit another psychotherapeutic approach that can be connected to larp as a process: Narrative therapy is a form of psychotherapy, developed in the 1970s and 1980s by Michael White and David Epston, that focuses on the stories (narratives) we develop and carry with us through our lives. Through these stories, we give meaning to our experiences, life events and interactions, while at the same time they influence our self-perception and world views.((Catrina Brown and Tod Augusta-Scott, Narrative Therapy: Making Meaning, Making Lives. (Newbury Park, CA: Sage Publications, 2007), 18-22.)) According to the narrative therapy perspective, reality is not objective but socially constructed, and thus having narratives is our way of maintaining and organizing our personal reality and making sense of our experiences. Although our narratives are usually multiple and multidimensional, we often carry one that is more dominant over the rest. When our dominant story is problematic, in the sense that it is becoming an obstacle to our personal growth and change, this can be the cause of emotional pain, distress and dysfunctionality. Such a dominant story may derive from judgemental and/or negative external evaluation that has been internalized, as well as from societal and systemic sources of influence and pressure. This internalization may make us perceive our problems/issues as personal defining attributes and lead us to think we “are” the problem, while at the same time unwillingly following behavioural patterns that reproduce the dominant story in the form of a self-fulfilling prophecy.((Jill Freedman and Gene Combs, Narrative Therapy: The Social Construction of Preferred Realities, (New York: Norton, 1996), 22-41.))

    To help achieve emotional and mental well-being, narrative therapy focuses on people’s stories, with the aim of exploring them, understanding them, and eventually challenging them with alternative healthier narratives. This is achieved with a range of techniques (often referred to as conversation maps) that aim to separate the person from their problem, to deconstruct unhelpful meanings, and to give the person the agency to construct their own narratives and ways of being and experiencing:((Michael White, Maps of narrative practice, (New York: Norton, 2007), 9-144.))

    • Putting together the narrative: A primary task in narrative therapy, that helps the person become aware of their stories, explore their origin and identify the values and meaning they carry.
    • Externalizing conversations: To separate people’s identities from their problems, narrative therapy employs the process of externalization, which allows people to distance themselves from their relationships with problematic narratives and become observers of themselves.
    • Deconstruction: It is used to help people gain clarity about their narratives, especially in cases where a dominant story has been carried for so long that it overwhelms the person and creates overgeneralizations.
    • Unique outcomes: When a narrative is experienced as stable and concrete, it can overshadow many aspects of our lives and render us stuck in it and unable to consider alternative narratives. A narrative therapist can assist by challenging the story, offering alternative views, and exploring information that is within us but is not allowed to gain value if it does not fit into the dominant story.
    • Re-authoring identity: People are assisted by the therapist to create new narratives for themselves, more genuinely meaningful and accurate to their own existential experience.((Michael White and David Epston, Narrative Means to Therapeutic Ends, (New York: Norton, 1990), 58-82.))

    All these processes are relevant to the character and story creation that takes place within a larp. Players are constructing a narrative when they create content in larp, with dominant stories often being reproduced through bleed and its many aspects.((Ane Marie Anderson and Karete Jacobsen Meland, “Bleed as a Skill”, in What Do We Do When We Play? The Player Experience in Nordic Larp, edited by Eleanor Saitta, (Finland: Solmukohta 2020), 53-58.)) The game play itself can function as a kind of narrative psychotherapist at this point; the embodiment of character can function as an externalizing conversation, often also providing unique outcomes, as we are not playing alone but with other people who may at any point challenge our dominant narrative, knowingly or not. Moreover, a transformative larp experience can on its own provide us with revelations that allow us to become aware of our narratives and deconstruct them, leading to one or more re-authored identities (essentially any character embodiment is to some extent a re-authored identity). However, the role of the debriefing in facilitating the actualization of all these processes and their therapeutic potential is crucial, also often supported by pre-larp workshops for character creation (see next section for more details).

    Images of books, tea kettles, and Eiffel Tower statues next to the words "I want to expand my horizons"
    Photos from a mixed-media art project on personal development through creativity. Photo by Elektra Diakolambrianou.

    Larp Design for Psychotherapeutic Process

    I would like to start this section by pointing out something that is often not obvious: When designing a larp for psychotherapeutic purposes, it is vital to have at least one mental health professional in the designers’ and/or organizers’ team. As Maury Elizabeth Brown very thoroughly analyzes in her article “Pulling the trigger on player agency: How psychological intrusions in larps affect game play,”((Maury Elizabeth Brown, “Pulling the Trigger on Player Agency: How Psychological Intrusions in Larps Affect Game Play”, in Wyrd Con Companion 2014, edited by Sarah Lynne Bowman (Los Angeles, CA: Myrd Con, 2014), 96-111)) larps can contain triggering content even if they do not intend to do so, and this is something that needs to be carefully handled by organizers. Particularly in the case of psychotherapeutic larps, where the triggering is intended, the contribution of a professional will be essential both in designing / curating the larp within a theoretical and practitioner-oriented framework focused on mental well-being and relevant processes, as well as in providing emotional safety and emergency care if needed during its implementation (briefing, gameplay and debriefing). Moreover, especially in case the psychotherapeutic larp in question is aimed to address specific mental health issues / themes (e.g. grief, abuse, trauma etc), or is targeted at specific participant groups (e.g. people with personality, anxiety, mood disorders), a deep scientific understanding of these issues and/or participants is a  necessary element of the larp design.

    Having said that, this section aims at providing some ideas and potential guidelines either for mental health professionals that would like to use larp as a psychotherapeutic medium, or for larp designers that wish to collaborate with a mental health professional to direct their larps towards the field of psychotherapy. Keeping in mind all the psychological and psychotherapeutic processes previously analyzed in the article, I will attempt to indicate the points of the larp design process that can transform the larp into a formal psychotherapeutic tool.((Elektra Diakolambrianou, “Larp as a Tool for Personal Development and Psychotherapy” (presentation, PoRtaL 8 Interntational LARP Convention, Zagreb, Croatia, 8/3/2020).))

    Designing the World

    • When the intention is to immerse participants in a specific psychological theme, the setting is there to serve the purpose of the alibi. To ensure the optimal balance of drama therapeutic empathy and distancing (see section about dramatherapy), the created world should effectively mask into a fictional setting a situation that may, for many of the participants, be close to home. The distance between the real-life situation and the fictional situation should be carefully evaluated, and playtests are essential for receiving feedback on whether a functional and meaningful balance has been achieved, or whether the setting should be “moved” closer to reality or further away from it. Essentially what has to be decided at this point is the appropriate level of immersion that the designers intend the players to experience, with emotional safety in mind.
    • Within the designed setting, the scenario / plot of the game has to be designed carefully to portray the desired processes that the larp intends to bring to the surface. This can be achieved either by a more railroaded design that provides direct mirroring of a real-life situation, or by a more abstract and/or sandbox design in which the intended situations / themes can be enabled or facilitated. At this point, it is essential for the larp designers to decide how much they would like the players’ experience to be guided or freely created (this may also vary according to the psychotherapeutic approach they want to adopt, with some approaches being fundamentally more directive or non-directive than others), and make design choices accordingly.
    • Props and scenography should be there to support the above-mentioned design choices, as well as the level of immersion that is considered as desired and healthy for the specific larp purposes. A 360` illusion approach with rich costumes and props will increase the immersion and drama therapeutic empathy. A more abstract, blackbox or chamber larp approach will probably provide more drama therapeutic distancing. Another thing to be taken into consideration is the potential need for stimuli management in the case of a player target group with relevant difficulties.
    • While an indoor larp venue can provide more possibilities for managing the space and its use and function (also for purposes of safety), the therapeutic potential of the outdoors needs to be taken into account and possibly considered. Experiential data from adventure therapy,((Michael Gass, Adventure in Therapy: Therapeutic Applications of Adventure Programming in Mental Health Settings, (Boulder, CO: Association for Experiential Education, 1993), 153-160.)) wilderness therapy,((Keith Russell, John Hendee, Dianne Phillips-Miller,. 2000. “How wilderness therapy works: an examination of the wilderness therapy process to treat adolescents with behavioral problems and addictions”, in Wilderness Science in a Time of Change Conference Proceedings – Volume 3: Wilderness as a Place for Scientific Inquiry edited by Stephen McCool (UT: U.S. Department of Agriculture, 2000), 207-217.)) and outdoor experiential therapy((Alan Ewert, Bryan McCormick & Alison Voight, “Outdoor experiential therapies: Implications for TR practice”, Therapeutic Recreation Journal 35(2), (2001), 107–122.)) underline the added therapeutic value that nature and the outdoors can offer.

    Mechanics and Rules

    • If game mechanics and rules exist generally in larps to provide safety, this needs to be furthermore emphasized in the case of psychotherapeutic larps. Careful design choices need to be made about whether specific actions will acquire a deeper psychological meaning if embodied more physically, or if the emotional safety requires them to be portrayed through more gamified mechanics. Playtests can once more be valuable in fine-tuning these elements.
    • Special attention should be generally given to elements of physical touch, intimacy, acts of violence (of any form). In the case of specific player groups, these elements may expand to other areas, like stimuli management or specific actions / situations that are potential triggers.
    • The rules should therefore be very well-curated, specific and player-friendly when it comes to consent (in and out of game), emotional and physical safety words, emergency handling, and trigger warnings.

    Characters and NPCs

    • The designers have a choice to make about whether the larp will better serve its purpose with the characters being pre-written, or created by the players. This may depend on logistical and organizational factors, but also on the intended player target group. In both cases, there are ways to foster emotional safety as well as the psychotherapeutic effectiveness of the larp, as described below.
    • In case the characters are pre-written, it would be useful for their backstories and backgrounds to be created and/or curated using real-life relevant material (e.g. real-life stories and/or case studies, diagnostic criteria and experiential research data).
    • Proper assignment of pre-written characters to players can be assisted by the use of short personality questionnaires or similar tools that the players need to fill in before the larp. The use of such tools can provide the organizers with information regarding the players’ profiles, as well as how much they are willing to step out of their comfort zone, or what kinds of situations and/or emotions they are comfortable with experiencing in-game. If the larp design allows it, it would also be useful to give each player the opportunity to choose from 2-3 characters that match his profile and/or survey choices.
    • In case the characters are to be written by the players themselves, it would be good for this to happen during a pre-larp workshop, facilitated ideally by a mental health professional who will assist the players to make emotionally safe but meaningful choices in the character creation. In this process, it is essential to keep in mind the already mentioned balance between drama therapeutic empathy and distancing, as well as the narrative psychotherapy processes of narrative construction and deconstruction, externalization and unique outcomes.
    • When it comes to NPCs, in psychotherapeutic larp they are expected not only to serve as plot-pushing mechanisms, but to also act as facilitators in a setting of expressive arts therapy. Given that it may be difficult to recruit mental health professionals for all the NPC roles, a functional solution would be to have at least one GM in the game who is a mental health professional, and have the NPCs carefully trained and/or briefed by this person before the game runs. It is also useful to have another mental health professional as an emotional safety arbiter (in-game as an NPC, or in the off-game area), so that the GM can monitor the whole process and game dynamic, while the arbiter can tend to individual needs if they occur, or intervene to ensure emotional safety.

    Briefing – Playtime / Downtime – Deroling / Debriefing

    • Depending on the larp theme and the players’ profiles, the briefing should be extensive, carefully facilitated, and possibly involve relevant pre-larp workshops. It is essential for the rules to be well-understood to ensure emotional safety, with special attention given to elements mentioned before.
    • Generally, one-off events are more functional than campaigns in psychotherapeutic larp, as it is essential for the experience to be framed in a safe environment that downtime between events cannot securely provide.
    • Depending on the game duration and intensity, it may be useful to have off-game breaks, either by having intermissions in the playtime, or by providing the players with the opportunity to spend some time in a quiet room / off-game area when they feel they need it.
    • Careful attention should be given to deroling, as it is important for the players to disrobe themselves from their characters, especially in the context of a psychotherapeutic larp. It would be good to include here some deroling exercises, possibly in the form of rituals. Particularly in the case of specific player groups, one has to take into consideration that they may need more time and further facilitation to successfully transition from their characters and the game back to reality.
    • The debriefing is namely the most important part of the whole larp experience from a therapeutic point of view. It is where the players are supported to gain a psychological and critical distance between the extra-ordinary and the ordinary self, and make the desired life-drama connections. At this point, a mental health professional with experience in group therapy and/or facilitation would be well-equipped to lead a debriefing session that provides the participants with therapeutic value. Through stimulation for self-reflection and facilitation for verbalizing thoughts and feelings, the potential intense emotions and/or cognitive dissonances can be mitigated, the revelations and self-exploration outcomes symbolicized and outlined, and their meaning clarified. This way, the participants can become aware of their configurations of self, reauthor their identities and narratives, and consider new possibilities of being by allowing the transformative experience of the larp to be actualized.
    • It is at this point significant to revisit the necessary and sufficient conditions for therapeutic change, previously described at the section about empathy. These conditions very likely will not all occur during the larp, but they have to exist during the debriefing in order to form the therapeutic climate and safe environment where all the above-mentioned meaningful outcomes can take place. The debriefing facilitator needs to not only embody and model these conditions, but also carefully guide the participants into being themselves empathetic, congruent and non-judgemental during the discussion and feedback that the debriefing may include.
    Phoro of a clock with the words Timne and the phrase "I want to become a better person."
    Photos from a mixed-media art project on personal development through creativity. Photo by Elektra Diakolambrianou.

    Epilogue

    This article intended to contribute in deciphering the psychotherapeutic magic of larp, and I hope it has offered the readers some theoretical and practitioner-based frameworks through which to better understand the therapeutic processes and elements in larp and larp design. However, I hope it did not kill the magic; science often does that, and we are often witnesses of the ever ongoing battle between science and magic in larp as well. We all need magic, and that’s essentially why we larp. Therefore, I hope that the readers will be able to compartmentalize all the knowledge gained from this article in the meta-reflection corner of their brains, while allowing the immersion to fill the rest of their minds with transformative magic.

    References

    Anderson, Ane Marie, and Karete Jacobsen Meland. “Bleed as a Skill.” In What Do We Do When We Play? The Player Experience in Nordic Larp, edited by Eleanor Saitta, 53-58. Finland: Solmukohta, 2020.

    Beltrán, Whitney “Strix.” “Yearning for the Hero Within: Live-Action Role-Playing as Engagement with Mythical Archetypes.” In Wyrd Con Companion 2012, edited by Aaron Vanek and Sarah Lynne Bowman, 91-98. Los Angeles, CA: Wyrd Con, 2012.

    Beltrán, Whitney “Strix.” “Shadow Work: A Jungian Perspective on the Underside of Live Action Role-Play in the United States.” In The Wyrd Con Companion Book 2013, edited by Sarah Lynne Bowman and Aaron Vanek, 94-101. Los Angeles, CA: Wyrd Con, 2013.

    Bowman, Sarah Lynne. “Jungian Theory and Immersion in Role-playing Games.” In Immersive Gameplay: Essays on Participatory Media and Role-playing, edited by Evan Torner and William J. White, 31-51. Jefferson, NC: McFarland, 2012.

    Bozarth, Jerold. “Beyond Reflection: Emergent Modes of Empathy.” In Client-Centered Therapy & The Person-Centered Approach, eds Ronald Levant and John Schlien, 59-75. NY: Praeger, 1984.

    Brown, Catrina, and Tod Augusta-Scott. Narrative Therapy: Making Meaning, Making Lives. Newbury Park, CA: Sage Publications, 2007.

    Brown, Maury Elizabeth. “Pulling the Trigger on Player Agency: How Psychological Intrusions in Larps Affect Game Play.” In Wyrd Con Companion 2014, edited by Sarah Lynne Bowman, 96-111. Los Angeles, CA: Myrd Con, 2014.

    Burns, Kevin. “The Therapy Game: Nordic Larp, Psychotherapy, and Player Safety.” In Wyrd Con Companion 2014, edited by Sarah Lynne Bowman, 28-29. Los Angeles, CA: Wyrd Con, 2014.

    Castillo, Beliza. “Psicodrama, Sociodrama y Teatro del Oprimido de Augusto Boal: Analogías y Diferencias.” Revista de Estudios Culturales 26 (26), (2013), 117-139.

    Cruz, Ana, Celia Sales, Paula Alves and Gabriela Moita. “The Core Techniques of Morenian Psychodrama: A Systematic Review of Literature.” Frontiers in Psychology 9 (1263), (2018) https://doi.org/10.3389/fpsyg.2018.01263

    Diakolambrianou, Elektra. “The Use of Live Action Role-Playing (LARP) in Personal Development, Therapy and Education.” Presentation at Smart Psi National Conference, Bucharest, Romania, 24/11/2018.

    Diakolambrianou, Elektra. “Larp as a Tool for Personal Development and Psychotherapy.” Presentation at PoRtaL 8 Interntational LARP Convention, Zagreb, Croatia, 8/3/2020).

    Ewert, Alan, Bryan McCormick and Alison Voight. “Outdoor Experiential Therapies: Implications for TR Practice.” Therapeutic Recreation Journal 35(2), (2001), 107–122.

    Fatland, Eirik. “A History of Larp – Larpwriter Summer School 2014.” Fantasiforbundet, published on August 3, 2014, Youtube video, 48:10, https://www.youtube.com/watch?v=Rf_gej5Pxkg

    Freedman, Jill, and Gene Combs. Narrative Therapy: The Social Construction of Preferred Realities. New York: Norton, 1996.

    Freire, Elisabeth. “Empathy.” In M. Cooper, M. O’Hara, P. Schmid & G. Wyatt (eds), The Handbook of Person-Centred Psychotherapy and Counselling, ed. Mick Cooper, Maureen O’Hara, Peter Schmid and Gill Wyatt. New York: Palgrave Mc Millan, 2007.

    Gass, Michael. Adventure in Therapy: Therapeutic Applications of Adventure Programming in Mental Health Settings. Boulder, CO: Association for Experiential Education, 1993.

    Gersie, Alida, and Nancy King. Storymaking in Education and Therapy. London: Jessica Kingsley Publishers, 1990.

    Hoffman, Martin. Empathy and Moral Development: Implications for Caring and Justice. Cambridge: Cambridge University Press, 2000.

    Jabbi, Mbemba, Marte Swart and Christian Keysers. “Empathy for Positive and Negative Emotions in the Gustatory Cortex.” NeuroImage, 34 (4): (2007), 44–53. https://doi.org/10.1016/j.neuroimage.2006.10.032

    Jennings, Sue, and Ase Minde. Art Therapy and Dramatherapy: Masks of the Soul. London: Jessica Kingsley Publishers, 1993.

    Jennings, Sue. Introduction to Dramatherapy: Theatre and Healing – Ariadne’s Ball of Thread. London: Jessica Kingsley Publishers, 1998. 

    Jones, Phil. Drama as Therapy – Theatre as Living. London: Routledge, 1996.

    Jung, Carl Gustav. Man and His Symbols. New York: Doubleday, 1964.

    Kinney-Petrucha, Maia. “The Play’s the Thing: Theater as an Ideal Empathy Playground”, (2017).

    https://www.researchgate.net/publication/317318081_The_Play’s_the_Thing_Theater_as_an_Ideal_Empathy_Playground

    Landy, Robert. Persona and Performance: The Meaning of Role in Drama, Therapy and Everyday Life. London: Jessica Kingsley Publishers, 1993.

    Levin, Hilda. “Metareflection.” In What Do We Do When We Play? The Player Experience in Nordic Larp, edited by Eleanor Saitta, 62-74. Finland: Solmukohta, 2020.

    Mearns, Dave, and Brian Thorne. “The Nature of Configuration within Self.” in Person-Centred Therapy Today, 101-119. London: Sage, 2000.

    Mearns, Dave, and Brian Thorne, “Person-centred Therapy with Configurations of Self.” in Person-Centred Therapy Today, 120-143. London: Sage, 2000.

    Moreno, Jacob Levy. Psychodrama Volume 1. New York: Beacon House, 1946.

    Read, Hannah. “A Typology of Empathy and its many Moral Forms.” Philosophy Compass 14 (10), (2019) https://doi.org/10.1111/phc3.12623

    Rogers, Carl. ”Theory of Personality and Behaviour.” In Client-Centered Therapy – Its current practice, implications and theory, 481-533. London: Constable, 1951.

    Rogers, Carl. “A Theory of Therapy, Personality, and Interpersonal Relationships, as Developed in the Client-Centred Framework.” In The Carl Rogers Reader, ed. Howard Kirschenbaum and Valerie Henderson, 236 – 257. London: Constable, 1959.

    Rogers, Carl. “Empathic: An Unappreciated Way of Being.” In A Way of Being, 137-163. Boston: Houghton Mifflin, 1980.

    Rogers, Carl. “Conditions which Constitute a Growth-Promoting Climate.” In The Carl Rogers Reader, ed. Howard Kirschenbaum and Valerie Henderson, 135-147. London: Constable, 1986.

    Russell, Keith, John Hendee, Dianne Phillips-Miller. “How Wilderness Therapy Works: An Examination of the Wilderness Therapy Process to Treat Adolescents with Behavioral Problems and Addictions.” In Wilderness Science in a Time of Change Conference Proceedings – Volume 3: Wilderness as a Place for Scientific Inquiry, edited by Stephen McCool, 207-217. UT: U.S. Department of Agriculture, 2000.

    White, Michael, and David Epston. Narrative Means to Therapeutic Ends. New York: Norton, 1990.

    White, Michael. Maps of narrative practice. New York: Norton, 2007.


    Cover photo: Girl with a leaf on her hair overlooking a river in South Poland. Photo by Elektra Diakolambrianou.

    This article will be published in the upcoming companion book Book of Magic and is published here with permission. Please cite this text as:

    Diakolambrianou, Elektra. “The Psychotherapeutic Magic of Larp.” In Book of Magic, edited by Kari Kvittingen Djukastein, Marcus Irgens, Nadja Lipsyc, and Lars Kristian Løveng Sunde. Oslo, Norway: Knutepunkt, 2021. (In press).