The first time many people reach out for therapy, they are not looking for a perfect explanation of their pain. They are looking for a person who can sit with them without shrinking the story, misnaming the wound, or treating culture as a side note. For Black, Indigenous, and people of color, that need can feel especially urgent. BIPOC Therapy is not a separate kind of human need. It is therapy that understands the client does not leave race, culture, language, family history, community pressure, migration stories, religious background, or experiences of bias at the door.
Mental health care is built on relationship. The titles matter, of course. A Psychotherapist, Counselor, psychologist, social worker, psychiatrist, or other licensed mental health professional may offer psychotherapy depending on their training and scope of practice. A Mental health clinic or independent practice may provide Individual Therapy, Couples Therapy, Group Therapy, EMDR Therapy, Sex Therapy, Premarital Counseling, or other forms of care. But before any method can help, a client has to feel that the person across from them can hear the whole sentence.
For BIPOC clients, representation in mental health care is not only about seeing a therapist who shares an identity, though that can be deeply meaningful. It is also about finding a clinician who has done the work to understand identity, power, culture, and harm without making the client teach a graduate seminar during the intake session. It is about care that does not pathologize survival strategies. It is about being able to say, “My family expects this from me,” or “I am exhausted from being the only one in the room,” or “My faith community shaped both my strength and my shame,” and having the therapist know that these are not small details.
What representation changes in the therapy room
Representation changes what feels Counselor possible. A client may speak more freely when they do not have to pause and explain why a comment at work felt racialized, why family obligation is not simply “poor boundaries,” or why leaving a religious community can feel like losing a language, a neighborhood, and a version of God all at once.
A therapist who shares a client’s racial or cultural background may bring lived familiarity that lowers the emotional cost of beginning. That familiarity can create relief. The client may not have to translate idioms, defend food, explain hair, soften anger, or prove that an experience was real. A shared background can make silence feel less empty and more understood.
At the same time, shared identity does not guarantee good therapy. A BIPOC Psychotherapist can still miss a client’s class background, gender identity, sexuality, disability, immigration history, or relationship structure. A client and therapist may share a broad racial category but come from very different communities, regions, faith traditions, or family systems. There are also moments when a client may prefer a therapist outside their community because privacy feels easier, especially in smaller cultural or religious circles where everyone seems connected by two relatives and a group chat.
Representation, then, is both personal and structural. It matters who provides care, who has access to training, whose theories are treated as central, whose pain is believed quickly, and whose healing traditions are considered legitimate. In a strong Mental health service, representation is not reduced to a staff photo. It appears in hiring, supervision, clinical consultation, intake questions, office language, fee structures, and the humility with which clinicians respond when they get something wrong.
Therapy is not one thing
Psychotherapy is a psychological service that uses communication and interaction to assess, diagnose, and treat painful emotional reactions, thinking patterns, and behavior patterns. It can happen with individuals, couples, families, or groups. That definition sounds clean on paper. In practice, therapy is often textured, slow, and surprisingly ordinary. A client talks. A therapist listens for patterns. Together they notice what hurts, what protects, what repeats, and what might become more flexible.
For one person, Individual Therapy may center Anxiety that spikes before meetings because they have learned they must never appear unprepared. For another, the work may involve Depression that has been called laziness by family members who do not use mental health language. Someone else may come in for Burnout after years of being praised as resilient when what they really needed was rest, support, and fewer impossible demands.
BIPOC clients often arrive with the same concerns that bring anyone to therapy: grief, relationship pain, panic, low mood, sexual concerns, trauma, disordered eating, family conflict, perfectionism, identity questions, loneliness. The difference is not that the symptoms are exotic. The difference is that the context matters. Perfectionism may be tied to a family’s sacrifice, to being first-generation in a profession, to stereotypes about competence, or to the pressure of representing an entire community in predominantly white spaces. Eating Disorders may be tangled with cultural food expectations, body ideals, shame, secrecy, and medical experiences that did not feel safe. Religious Trauma may carry fear, devotion, exile, longing, and community loss at the same time.
A skilled Counselor does not flatten those layers. They ask better questions. They understand that a coping strategy can be both protective and costly. They can hold respect for family and still help a client name harm. They can support autonomy without treating interdependence as pathology.
The burden of explaining yourself
Many BIPOC clients describe a particular kind of fatigue in health care settings: the burden of explanation. It is not only having to tell your story. Everyone in therapy has to tell some version of their story. It is having to justify why the story matters.
A client might describe being repeatedly mistaken for administrative staff at a professional event despite being a senior leader. If the therapist rushes toward cognitive reframing without understanding the racialized context, the client may feel subtly abandoned. The issue is not simply, “What thought did you have?” It is also, “What has happened often enough that your nervous system recognized the pattern before you could put words to it?”
Another client may speak about family pressure to choose a certain career, marry within a community, avoid public conflict, care for elders, or remain connected to a faith tradition. A therapist unfamiliar with the client’s cultural world may hear only enmeshment or avoidance. Sometimes those words apply. Sometimes they do not. Good therapy requires discernment. It asks whether the family system is nourishing, constricting, abusive, protective, or some complicated blend of all four.
This is where culturally responsive therapy becomes concrete. It is not a slogan. It is a clinical stance. The therapist slows down before interpreting. They notice when their assumptions enter the room. They can say, “I may be missing something here,” without making the client responsible for their entire education. They can repair. They can tolerate anger. They can honor the client’s ambivalence.
When diagnosis meets culture
Assessment and diagnosis can be useful. They can help organize care, clarify patterns, and support treatment planning. Clinical practice often includes assessment, diagnosis, and treatment of emotional and behavioral problems. Yet diagnosis also requires care, especially when cultural context shapes how distress appears.
Depression may not always sound like “I feel sad.” It may sound like irritability, numbness, exhaustion, physical heaviness, loss of prayer, withdrawal from family, or the sense that one is failing obligations. Anxiety may appear as overpreparation, stomach pain, insomnia, checking, or never being able to rest. Burnout may look like cynicism, dread, or a frightening inability to care about work that once mattered.
Therapists must be careful not to mistake culturally shaped expression for resistance or lack of insight. A client who speaks indirectly may not be avoidant. A client who brings family into every decision may not lack identity. A client who mistrusts mental health care may not be “noncompliant.” They may be cautious for reasons that deserve respect.
There is also a difference between naming symptoms and reducing a person to symptoms. A BIPOC client is not a diagnosis with a cultural paragraph attached. They are a whole person whose distress lives inside relationships, history, body, place, work, faith, sexuality, and imagination.
The therapist’s training matters
Warmth matters, but warmth alone is not enough. Mental health care requires professional training, ethical practice, and appropriate licensure. A psychotherapist is a professionally trained and licensed mental health professional who treats mental, emotional, and behavioral disorders through psychological means. Depending on the setting and jurisdiction, that role may include clinical psychologists, counselors, social workers, psychiatrists, psychiatric nurses, or other qualified professionals.
Different services require different kinds of competence. EMDR Therapy, for example, is a therapeutic intervention used for mental health conditions and traumatic or distressing experiences, and it must be administered by an EMDR-trained clinician. Sex Therapy also requires specialized education. Professional organizations devoted to sexual health have established training and certification pathways that include graduate-level sex therapy training. A therapist offering Sex Therapy should be prepared to discuss sexuality with clinical skill, ethical clarity, and cultural humility, not embarrassment dressed up as neutrality.
Couples Therapy has its own demands. It addresses problems within and between partners that affect the relationship. Sessions may begin individually but are usually conducted with both partners together. In BIPOC relationships, couples work may involve communication, trust, sex, money, family roles, parenting, religion, immigration stress, colorism, gender expectations, or the strain of navigating unsafe environments outside the relationship. In interracial or intercultural couples, therapy may also need to address differences in racial awareness, family acceptance, language, and social power. Avoiding those topics rarely protects the relationship. More often, it leaves one partner alone with the cost.
Premarital Counseling can Psychotherapist be a useful space for couples to discuss expectations before vows, ceremonies, legal commitments, or family rituals intensify the stakes. For some BIPOC couples, premarital work includes conversations about extended family involvement, spiritual practice, finances, children, caregiving, sex, and how much of the relationship belongs to the couple versus the wider family network. These are not abstract questions. They show up in guest lists, holiday plans, shared bank accounts, fertility decisions, and the first serious argument after marriage.
A few signs a therapist may be a good fit
Finding the right therapist often takes more than reading a profile. Directories can help, and a Mental health clinic may offer matching support, but fit becomes clearer in conversation. A brief consultation or first session can reveal whether the therapist listens with enough depth and flexibility.
A therapist may be a strong fit when they can:
- Ask about identity without making it feel like an interrogation or a performance. Discuss race, culture, faith, sexuality, gender, and family structure without visible discomfort. Explain their training clearly, including specialized areas such as EMDR Therapy, Sex Therapy, Couples Therapy, or Group Therapy. Welcome feedback and repair missteps without defensiveness. Treat your goals as collaborative rather than forcing a single idea of healing.
That last point matters. Some clients want symptom relief. Some want deeper insight. Some want help making a decision. Some want to stop repeating patterns in love, work, sex, parenting, or friendship. Some want therapy to support survival during a hard season, not remake their entire personality. Good therapy respects the client’s pace while still inviting honest change.
LGBTQ-affirming care and BIPOC identity
LGBTQ-Affirming Therapy is not simply therapy that “accepts everyone.” Acceptance is the floor. Affirming care understands that sexuality, gender, race, culture, family, religion, and community can interact in complex ways. A queer or trans BIPOC client may be navigating racism in LGBTQ spaces, homophobia or transphobia in racial or faith communities, family grief, chosen family, safety concerns, dating fatigue, body image, sex, medical decisions, or the ache of being asked to split themselves into parts.
A therapist who affirms LGBTQ clients must also understand that coming out is not a universal goal with one correct timeline. For some clients, disclosure is liberating. For others, it may carry risks at home, work, school, church, mosque, temple, or within extended family networks. Therapy should not pressure a client into a visibility that serves the therapist’s values more than the client’s safety and readiness.
Sex Therapy with LGBTQ BIPOC clients also requires nuance. Sexual concerns may involve desire differences, pain, shame, trauma, communication, pleasure, identity, relationship agreements, or the impact of religious teachings. A clinician working in this area needs training, not just openness. The client deserves a space where sexuality is neither sensationalized nor avoided.
Work, ambition, and the cost of being “exceptional”
Therapy for Female Executives often reveals a particular kind of loneliness. For BIPOC women in leadership, that loneliness may carry additional layers. The client may be managing high-stakes decisions, public scrutiny, caregiving responsibilities, racialized expectations, gendered criticism, and pressure to appear calm no matter what happens. She may be celebrated for competence while privately feeling depleted. She may be told she is intimidating when she is direct, or not leadership material when she softens.
Perfectionism can become a survival strategy in such environments. It may begin as discipline, a way to create options, protect family hopes, or avoid stereotypes. Over time, it can harden into a rule: never miss, never need, never rest, never disappoint. Therapy does not have to insult the ambition that helped a client survive. It can instead ask what the ambition now costs, and whether excellence can exist without self-erasure.
Burnout in high-performing BIPOC clients can be difficult to name because the person may still be functioning. They answer emails, care for children, lead meetings, mentor colleagues, manage crises, and show up looking composed. Inside, they may feel detached, resentful, foggy, or frightened by how little joy remains. Therapy can help separate responsibility from overfunctioning, values from fear, and leadership from constant self-abandonment.
The same pattern appears outside executive roles too. Students, artists, health care workers, teachers, clergy, founders, service workers, and caregivers can all carry the pressure of being strong for everyone. Representation in mental health care helps because the therapist is less likely to romanticize resilience. Resilience may be real. It may also be overused as a polite word for being unsupported.
Group Therapy and the relief of not being the only one
Group Therapy can offer something individual work cannot: the corrective experience of being witnessed by peers. For BIPOC clients, a well-facilitated group can soften isolation. Hearing someone else describe the same workplace exhaustion, family tension, religious shame, or dating fatigue can bring a kind of relief that lands in the body before the mind catches up.
Groups require skilled facilitation. The therapist has to manage confidentiality, conflict, pacing, and power dynamics. A group for BIPOC clients should not become a place where participants must compete over whose pain counts. Nor should it assume that all BIPOC experiences are interchangeable. A Black client, an Indigenous client, a South Asian client, an Arab client, a Latine client, and a multiracial client may share some experiences of marginalization while also carrying distinct histories and community realities.
When done well, group therapy can help clients practice boundaries, receive feedback, grieve openly, and build language for experiences they previously minimized. It can also support clients who feel alone in Anxiety, Depression, Eating Disorders, Religious Trauma, perfectionism, or relationship distress. The group does not replace the need for individual attention in every case, but it can become a powerful part of care.
Trauma work needs cultural humility
Trauma therapy asks clients to approach memories, body responses, beliefs, and protective patterns that may have formed under unbearable conditions. For BIPOC clients, trauma may include interpersonal harm, family violence, medical fear, community loss, discrimination, religious control, sexual violation, or experiences that do not fit neatly into one category. A therapist must avoid turning trauma work into a demand for quick disclosure.
EMDR Therapy may be appropriate for some clients with traumatic or distressing experiences when provided by an EMDR-trained clinician. Like any intervention, it should be discussed clearly. The client should understand why the therapist recommends it, what preparation may involve, and how safety and stabilization will be handled. For clients whose trauma includes betrayal by authority figures, the therapist’s transparency is not a formality. It is part of treatment.
Cultural humility also matters when trauma involves family or community. Some clients fear that naming harm will dishonor their parents, culture, or ancestors. Therapy can make room for that fear. It is possible to acknowledge sacrifice and still name abuse. It is possible to love a community and still refuse silence. It is possible to carry gratitude and grief in the same chest.
When faith has helped and harmed
Religious Trauma is often misunderstood by people who have only experienced religion as comfort or only experienced it as control. Many clients have known both. A faith community may have provided music, language, elders, moral structure, food, holidays, belonging, and survival. It may also have taught fear, shame, obedience, purity rules, anti-LGBTQ beliefs, gender hierarchy, or suspicion of mental health care.
For BIPOC clients, religion may be woven into culture and family in ways that make separation complicated. Leaving or questioning a religious community can mean losing more than doctrine. It can mean losing aunties, cousins, ceremonies, mutual aid, childcare, reputation, and a shared calendar of meaning. A therapist who treats religion as merely irrational may miss the depth of the grief. A therapist who treats religion as untouchable may miss the harm.
Good therapy allows a client to decide what they want to keep, revise, mourn, or release. Some clients rebuild faith. Some leave. Some remain culturally connected but theologically distant. Some need time before they know. The therapist’s role is not to recruit the client into belief or disbelief. It is to support honest contact with the client’s own experience.
What clients should be able to ask
It is reasonable to ask a therapist direct questions before beginning. Therapy is intimate work. You are allowed to care about competence, identity, training, cost, privacy, and approach. Some people worry that asking these questions will offend the clinician. A therapist Counselor thedestinationtherapy.com who cannot tolerate thoughtful questions about care may not be the right person for vulnerable work.
Useful questions include:
- What experience do you have working with BIPOC clients or clients with my specific concerns? How do you approach conversations about race, culture, religion, sexuality, and family? What is your training in the services you offer, such as EMDR Therapy, Sex Therapy, Couples Therapy, or Premarital Counseling? How do you handle feedback if something you say does not land well? What would the first few sessions likely focus on?
The answers do not need to be perfect speeches. In fact, overly polished answers can sometimes feel less trustworthy than thoughtful, grounded ones. Listen for clarity. Listen for humility. Listen for whether the therapist can be specific without turning the consultation into a performance of expertise.
The clinic matters too
A therapist can be excellent, but the surrounding system still shapes care. Mental health services commonly take place in mental health clinics, health settings, group practices, or independent practices. The intake forms, scheduling process, billing policies, waiting room, website language, and referral network all communicate something before the first session begins.
A Mental health clinic that cares about representation will look beyond slogans. Does the intake form allow clients to name identity in their own words? Are staff prepared to pronounce names correctly and apologize plainly when they make mistakes? Are clients able to request BIPOC Therapy, LGBTQ-Affirming Therapy, or a clinician with specific training without being treated as demanding? Does the clinic understand that “diverse clients welcome” is not the same as clinically competent care?
Access also matters. A client may find an ideal therapist and still face barriers such as cost, scheduling, location, insurance, childcare, privacy at home, or transportation. Telehealth has helped some people access care more easily, though it is not ideal for everyone. Some clients do not have a private room. Some feel safer in person. Some forms of care may require additional consideration based on clinical needs, therapist training, and the setting.
Representation without access can become symbolic. Access without competence can become harmful. Clients deserve both.
The repair is part of the work
Even skilled therapists make mistakes. They misread a moment, use the wrong word, overlook a cultural cue, or respond too quickly. In cross-cultural therapy, mistakes are not rare exceptions. They are part of the terrain. What matters is whether repair is possible.
A harmful response sounds like defensiveness: “I didn’t mean it that way,” “You misunderstood,” or “I treat everyone the same.” A better response begins with accountability: “Thank you for telling me. I can see how that landed. I want to understand and do better.” Repair does not require the client to soothe the therapist. It does require the therapist to stay present, reflect, and change behavior.
For many clients, repair itself can be healing. If someone has spent years absorbing small injuries and being told they are too sensitive, a therapist who listens and adjusts offers a different relational experience. The client learns that naming impact does not have to destroy connection. Conflict can become a doorway rather than an ending.
Healing without erasing identity
The goal of BIPOC Therapy is not to make clients less affected by injustice so they can better tolerate harm. Nor is it to define a person entirely by oppression. Healing is wider than that. It may involve symptom relief, stronger boundaries, deeper relationships, safer intimacy, clearer choices, less shame, more rest, and a fuller sense of self.
A client working through Anxiety may learn to distinguish intuition from hypervigilance. Someone facing Depression may begin to feel warmth return in small places: a meal, a song, a morning walk, a text answered honestly. A couple may learn to speak about race and family without collapsing into blame. A client recovering from Religious Trauma may enter a holiday season with less dread. A person struggling with perfectionism may send the email at 92 percent finished and discover that the world does not end.
These changes can sound small from the outside. Inside therapy, they are often enormous. They represent new choices where there used to be only reflex. They make room for a life that is not organized solely around protection.
BIPOC representation in mental health care is not a trend or a niche concern. It is part of ethical, effective therapy. People heal more fully when their lives are not divided into acceptable and inconvenient parts. They heal when clinicians bring training, humility, and attention to the whole person. They heal when mental health care stops asking them to Mental health service translate their humanity before receiving help.
The therapy room cannot fix every system outside its walls. It can, however, become a place where truth is spoken without apology, where survival is honored without being romanticized, and where a client can begin to imagine a life shaped by more than endurance. That is not a small thing. For many people, it is the first honest breath they have taken in a long time.
Name: Destination Therapy
Address: 3730 Kirby Dr Suite 204, Houston, TX 77098
Phone: (346) 266-2912
Website: https://thedestinationtherapy.com/
Email: [email protected]
Hours:
Sunday: Closed
Monday: 8:00 AM - 6:00 PM
Tuesday: 8:00 AM - 6:00 PM
Wednesday: 8:00 AM - 6:00 PM
Thursday: 8:00 AM - 6:00 PM
Friday: 8:00 AM - 6:00 PM
Saturday: 9:00 AM - 2:00 PM
Open-location code / plus code: PHMJ+56 Greenway / Upper Kirby Area, Houston, TX, USA
Map/listing URL: https://maps.app.goo.gl/Jb9D6mv5G63BW4vUA
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https://thedestinationtherapy.com/
Destination Therapy provides psychotherapy and counseling services for adults and couples from its Houston office in the Upper Kirby area.
The practice offers individual therapy, couples therapy, EMDR therapy, sex therapy, premarital counseling, LGBTQ+ affirming therapy, BIPOC therapy, group therapy, and therapy in Spanish.
Clients can visit the Houston office at 3730 Kirby Dr Suite 204, Houston, TX 77098, or ask about secure telehealth options when located in an eligible state.
Destination Therapy serves Houston-area clients in person and provides telehealth for clients located in Texas, New York, California, Massachusetts, and Utah.
The team works with adults and couples navigating anxiety, burnout, depression, trauma, relationship stress, perfectionism, religious trauma, and other mental health concerns.
Destination Therapy emphasizes affirming, culturally responsive care for ambitious professionals, BIPOC clients, LGBTQ+ clients, and people with intersectional identities.
To ask about scheduling, call (346) 266-2912 or visit https://thedestinationtherapy.com/.
The public map listing for Destination Therapy points to its Houston office near Kirby Drive in the 77098 ZIP code.
Houston clients near Upper Kirby, River Oaks, Montrose, Greenway Plaza, and West University can contact Destination Therapy to ask about in-person and online therapy availability.
For urgent mental health emergencies, Destination Therapy directs people to emergency resources such as 988, 911, or the nearest emergency room rather than using the website or client portal for crisis support.
Popular Questions About Destination Therapy
What does Destination Therapy do?
Destination Therapy provides psychotherapy and counseling services for adults and couples. Publicly listed services include individual therapy, couples therapy, EMDR therapy, sex therapy, premarital counseling, LGBTQ+ affirming therapy, BIPOC therapy, group therapy, and therapy in Spanish.
Where is Destination Therapy located?
Destination Therapy is located at 3730 Kirby Dr Suite 204, Houston, TX 77098. The practice is in the Upper Kirby area and also offers telehealth for eligible clients in select states.
Does Destination Therapy offer online therapy?
Yes. Destination Therapy publicly lists secure telehealth services for clients located in Texas, New York, California, Massachusetts, and Utah. Clients should confirm eligibility and therapist availability directly with the practice.
Does Destination Therapy offer couples therapy?
Yes. Destination Therapy offers couples therapy and premarital counseling. The practice works with couples navigating relationship stress, communication challenges, intimacy concerns, and other relational issues.
Does Destination Therapy offer EMDR therapy?
Yes. EMDR therapy is one of the services publicly listed by Destination Therapy. EMDR may be used by trained clinicians as part of trauma-informed care when appropriate for the client’s needs.
Does Destination Therapy serve LGBTQ+ and BIPOC clients?
Yes. Destination Therapy publicly describes its approach as affirming, anti-racist, and culturally responsive. The practice lists LGBTQ+ affirming therapy and BIPOC therapy among its services.
What are Destination Therapy’s hours?
The public listing shows Monday through Friday from 8:00 AM to 6:00 PM, Saturday from 9:00 AM to 2:00 PM, and Sunday closed. Scheduling availability may vary by clinician, so clients should confirm appointment times directly.
Does Destination Therapy accept insurance?
The official website states that Destination Therapy is a private-pay practice and may provide superbills for possible out-of-network reimbursement. Clients should confirm current fees and insurance-related details before scheduling.
Is Destination Therapy a crisis service?
No. Destination Therapy states that its website and client portal are not for emergencies. In an immediate crisis or medical emergency, call 911, call or text 988, or go to the nearest emergency room.
How can I contact Destination Therapy?
Call (346) 266-2912, email [email protected], visit https://thedestinationtherapy.com/, or view the practice on social media at https://www.facebook.com/profile.php?id=100083268884089, https://www.instagram.com/destination_therapy/, and https://www.linkedin.com/company/destination-therapy.
Landmarks Near Houston, TX
Upper Kirby: Destination Therapy’s Houston office is located in the Upper Kirby area, making it a practical option for nearby residents and professionals seeking in-person therapy.
Kirby Drive: The office is located on Kirby Drive, a major local corridor connecting nearby neighborhoods, restaurants, offices, and residential areas.
River Oaks: River Oaks is a nearby Houston neighborhood. Residents can contact Destination Therapy to ask about in-person sessions at the Kirby Drive office or telehealth availability.
Montrose: Montrose is close to the Upper Kirby area and is a useful landmark for clients looking for affirming therapy services near central Houston.
Greenway Plaza: Greenway Plaza is a major business district near the office. Professionals in the area can ask Destination Therapy about appointment availability before, during, or after the workday.
West University Place: West University Place is near the Kirby Drive corridor. Adults and couples in this area can reach out to Destination Therapy for therapy options in Houston or online.
Rice Village: Rice Village is a well-known shopping and dining area near Upper Kirby. Clients nearby can contact Destination Therapy for care options at the Houston office.
Rice University: Rice University is a major Houston landmark near the 77098 area. Destination Therapy can be a local reference point for adults seeking therapy near central Houston.
Levy Park: Levy Park is a popular community park near Upper Kirby. People living or working nearby can ask Destination Therapy about in-person and telehealth scheduling.
Menil Collection: The Menil Collection is a notable cultural destination near Montrose. Clients in nearby neighborhoods can contact Destination Therapy for counseling services in the Houston area.
Houston Museum District: The Museum District is a major cultural area east of Upper Kirby. Destination Therapy serves Houston clients from its Kirby Drive office and through eligible telehealth options.
Texas Medical Center: The Texas Medical Center is one of Houston’s largest employment and healthcare hubs. Busy professionals in the broader central Houston area can contact Destination Therapy to ask about therapy services.