After experiencing relationship disappointments such as breakup or divorce, it can be hard to move forward and have hope that you will find love again. In today’s online dating world, it is easy to meet many potential mates, but that makes it just as easy to experience letdowns and heartbreak when a relationship doesn’t work out. It can also feel like our dating culture is increasingly superficial, squashing our dreams of finding meaningful and committed connections.

It’s hard to pick yourself back up after heartbreak, and the more rejection you experience, the harder it may be to believe that you will be able to find the right person and relationship for you. We’ve all heard the cliché sayings—“date yourself,” “take time for you,” and “find yourself” among them—thrown out as advice, but what does that really mean, and what do we do when we feel as though we’ve lost all hope of finding a life partner?

Taking time for yourself is more about working on yourself than it is “finding” yourself. The person we are inside changes over time. We grow, learn, change, react, and respond to our environment and the people around us, so who we are isn’t necessarily something that is concrete.

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Working on ourselves consists of taking an honest look at the ways in which we have responded to hurt, anger, and loss following a breakup. It’s normal to develop walls and barriers in order to protect ourselves, and it’s also normal to feel anger. We are allowed to feel and express our feelings, and doing so speeds our recovery. However, we don’t want to bring these feelings into our next relationship or dating experience.

Hanging onto these emotions and keeping walls up gets in the way of us opening up to the possibility of allowing someone to get to know us, thus greatly reducing the chance we will find the relationship we are looking for. So, working on ourselves means identifying our feelings, expressing our feelings in healthy ways, and then releasing those feelings so that we can move on.

Breakup and divorce can be devastating, and it’s important to know it’s normal to grieve the loss of the relationship. It takes time to move through the stages of grief, and the more we can feel and release our emotions while we are moving through the stages, the quicker we can let go of the old relationship and be ready to move forward with a new one.

Relationships are built on foundations, and those foundations are made up of the things each person in the relationship brings to the table. We all have our baggage from past experiences, but in order to create the best possibility for a healthy, happy relationship, we want to bring our best selves to the table and show up for ourselves and for our potential mate.

Bringing our best selves to a relationship means forgiving ourselves for the mistakes we may have made in previous relationships. If we are harboring blame, regret, or feelings of shame, we sabotage our confidence and our chance of bringing our best selves to a new relationship.

Another way we can regain hope that we will find the relationship we are looking for is to focus on self-care. Although the term “self-care” is overused by life coaches, psychologists, and yoga teachers, the premise is possibly the most important component of healing after a breakup and regaining hope for the future.

Self-care starts with taking the time to know who you are and what you like. This may sound easy, but your preferences typically change when you are in a relationship and then change again after a breakup. There is no magic formula to getting to know yourself again, but taking time out to focus on what is important to you and the activities that make you feel good is the first step to knowing how you can nurture your true self.

When we’ve experienced hurt and heartbreak, it can seem overwhelming. We can’t always deal with it on our own, nor should we have to. Building a strong community of support helps us heal. Seeking the guidance of a compassionate therapist can help you get back on track, regain hope of finding love in the future, and empower you to bring your best self to future relationships.

In today’s world, pornography use has become quite common. In fact, 40 million Americans are regular visitors to pornographic sites, 12% of all websites are pornographic in nature, and 25% of all search-engine requests are for porn. Does this high prevalence mean it’s OK? Does the fact it is common mean it is harmless? Does the fact it is widespread mean it’s all right for all individuals and couples?

If it is not OK with you, then it is not OK in your relationship. When one or both parties have an issue with pornography use, it needs to be addressed.

Most people I encounter in my practice for whom porn is an issue “discover” a partner’s secret pornography use. It’s not something they share together. Due to the fact it is kept secret, it’s typically toxic. Would your partner be doing this if you were standing right there? Would your partner be fine with you knowing? Do you watch pornography as a couples activity? If the answers to all of these questions are no, then the pornography is likely a problem in your relationship.

Of course there are relationships in which pornography use is mutually condoned and enjoyed. But if your relationship isn’t one of them, you might be thinking, “What do I do now?”

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If you feel like your partner’s pornography use is a violation of trust, like it is some sort of infidelity, or feel disgusted and hurt, try these suggestions:

1. Take a moment to process things. If you haven’t already had an all-out argument, take a day or a week to think, calm yourself, and prepare for how you will talk to your partner about this. According to John Gottman’s reseach on couples, the first few minutes of a conversation generally determine the outcome. Start your conversation right!
2. Remember: this is not your fault. Your partner’s pornography use likely is not because he or she finds you unattractive, and it is also probably not because you have been having sex less frequently. Multiple studies show that one consequence of frequent pornography use is reduced interest in sex with one’s partner. So you may have been having less sex because of the pornography—but probably not the other way around.
3. Ask questions about the pornography use. Attempt to have a mature and calm conversation about your partner’s use. How long has this been going on? How often does he or she look at pornography? What kind of pornography does he/she look at? Does he/she pay for it? Does he/she use interactive websites or passive videos? How does he/she feel about his/her use? Does he/she feel guilty? Does he/she say “it’s not a big deal” or “everyone does it”? What is his/her reaction to you knowing? Though it might be tempting to raise your voice, calmly tell your partner how hurt and offended you may be; try your best to simply gather information. This is the time to let your partner talk about what it means. You’ll get your chance.
4. Tell your partner what pornography use means to you. Talk about feelings of betrayal, jealousy, or shame. Talk about your insecurities. Talk about your fear that this will slide into another form of betrayal, secrecy, or sexual infidelity. Talk about how you may now be feeling pressure to perform in the bedroom, thinking that he or she will be comparing you to what he/she has seen. One study reports one of the most common negative results of pornography is women feeling that they must behave like porn actors and actresses.
5. Come up with a plan. Talk about where you go from here. Assuming it’s what you want, is your partner promising to quit? Is your partner defensive and feeling like he or she shouldn’t have to stop? Can you agree on a plan? If not, consider seeking a couples or marital therapist to help you come up with a compromise. Some people may say that they are willing to stop but find it difficult or feel compelled to look at pornography. If this is the case, I encourage seeking guidance from a therapist who specializes in pornography addiction.

Pornography use can be a sensitive topic for many because it involves intimate and personal acts. It can trigger insecurity, mistrust, anxiety, and depression. It’s OK if you are not OK with your partner looking at pornography. Just because it is common does not mean that you must be OK with it. Just as you have other rules in your relationship, talking about pornography use will help clarify your values as a couple and your expectations intimately.

References:

1. The Stats on Internet Pornography. Retrieved from http://thedinfographics.com/2011/12/23/internet-pornography-statistics/
2. Gottman, J., and Schwartz Gottman, J. (2013). The Empirical Basis for Gottman Couples Therapy. Retrieved from https://www.gottman.com/wp-content/uploads/EmpiricalBasis-Update3.pdf
3. Kirkova, D. (2013). Vanilla Sex is OUT, Porn Addiction is IN: Disturbing Survey Reveals How Porn is Damaging Our Relationships. Daily Mail. Retrieved from http://www.dailymail.co.uk/femail/article-2264419/Vanilla-sex-OUT-porn-addiction-IN-Disturbing-results-Cosmo-survey-reveal-porn-damaging-relationships.html#ixzz2OfMGpMJ6

We like to think we are in charge of our own life, master of our ship. We do in fact have the ability to choose how to act, what we say, who we are—up to a point. Neuroscience gives us a perspective that is rather humbling. It turns out that we share a great deal with lower creatures in terms of our basic survival instincts, and in terms of how the brain works. Like other animals, a lot of what we do is on automatic pilot. We share 98% of our DNA with chimpanzees. The 2% difference is mostly in the prefrontal cortex, the most advanced part of the brain that is unique to us humans. We are animals, but animals with a difference.

The Amygdala: Threat Detector

Most of the time, our brain is humming along, working on automatic pilot without our awareness. The amygdala, a key part of the emotional brain, is always scanning for danger. When it senses threat, the amygdala kicks into high gear, prompting a cascade of neurological and chemical messages throughout brain and body to deal with the crisis. The fight-or-flight response is triggered. This is very helpful if you’re hiking in the woods and see a snake. Your amygdala gets you to run away before you’re fully aware of what you’ve seen. But perhaps it was just a stick and you overreacted. The amygdala doesn’t dabble in niceties; it is biased toward the negative, and can save your life in a pinch. Its job is to protect you from danger, and a few false alarms are part of the deal.

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The amygdala is a great ally in a dark alley; one whiff of danger and it’s efficiently doing its job. The heart races, the feet make us run, and we (hopefully) escape the bad guy. But the amygdala isn’t very smart; it often sees danger where none exists. Let’s say you’re in your living room with your partner and he or she gives you a look of disapproval. Your amygdala registers danger, and you have two choices: fight or flight. You start defending yourself or you counter-criticize your partner for being so critical (two forms of fight); maybe you storm out of the room, slamming the door for good measure (flight).

Success! Your amygdala has saved you from a threatening moment with your partner. The problem is, he or she is now in the living room stewing over how you abandoned him/her, and more trouble lies ahead. Perhaps it would have been smarter for you to ask about his/her concern and address it calmly. If only you hadn’t reacted so rashly! Now he or she is going to be angry for days, and you’re going to feel guilty. It’s a mess.

Prefrontal Cortex to the Rescue

Your animal instincts are protective, but they also can lead to a lot of heartbreak. Fortunately, we do have a higher brain; the prefrontal cortex (PFC) allows us to pause, think, and choose to act according to our higher values. It also allows us to repair with a partner when we have acted badly.

The prefrontal cortex calms the amygdala, helping us regulate our emotions. You don’t have to be a victim of your own reactivity, anger, or defensiveness. If you have the intention to be your best self, you can stop and make a better choice. I know this from personal experience. When I was a little girl, I had red hair—and a temper to match. My father shared with me some wisdom from an ancient Roman Stoic philosopher, Seneca, who said: “Most powerful is the person who has himself in his own power.” This had a big impact on me, even though I was only 8 years old. I understood that I could be powerful by taming my temper.

I’ve been working on my temper ever since, and these days I am often able to catch myself before I blow up at my husband. I pause (activating my PFC) and think before I yell or get reactive. Then I raise my concerns with him in a more loving and respectful manner—getting much better results than if I blast him with anger. In these moments, I am acting according to my higher values. When I can pull this off (not always!), I am choosing who I want to be in my marriage.

Emotion Regulation

The goal is not to stamp out our emotions. Emotions give color and vibrancy to our lives. They inform our decisions, allow us to love, and orient our moral compasses. But we do need to learn how to deal with our feelings, identifying and regulating them so we are not victims of our own reactivity.

Some people never learn to read their emotions. Men especially are socialized early in life to tune out or become numb to their vulnerable feelings: “Big boys don’t cry.” But if you can’t name your emotions, how are you going to regulate them? It’s not that the emotions go away—they’re just not available to consciousness. Let’s say Ted feels vulnerable when his wife, Amy, turns her attention away from him and he feels unimportant. But he’s never learned to recognize or understand his vulnerability. He may blow up at her if he’s felt ignored too often; neither he nor she has any idea where his tantrum comes from.

Neuroscientists point out that emotions start in our body; the information travels from the gut or heart up the spinal cord to the brain, where we become aware of our feelings. Ted needs to learn to identify his body cues when he is feeling left out or ignored by his wife, name the feeling, and take more constructive steps to address this issue with her.

Step one is identifying the emotion; step two is regulating it. When Ted feels upset with Amy, it’s not OK to just lash out. He needs to work with his feelings so he can raise his concerns respectfully. There are many ways to regulate emotions when we are upset. Deep belly breathing is particularly helpful; the out breath activates the parasympathetic nervous system, which calms down the sympathetic nervous system (part of the fight-or-flight response). Mindfulness meditation likewise calms the emotional brain. Counting to 10 or taking a break for a few minutes are other ways to settle down when upset. Cognitive reappraisal or reframing is also helpful (“my husband didn’t leave his shoes by the back door to trip me up on purpose; he just forgot to put them in the closet”).

Living and Loving Intentionally

Rather than living with knee-jerk reactivity, driven by our animal instincts for self-preservation, we can choose to live intentionally, thanks to the prefrontal cortex that differentiates us from other animals. I encourage couples to who come to me for therapy to identify their own higher goals and values; I then help them operationalize these values into concrete skills to improve their relationships.

Identifying your values and intentions helps you maximize the power of your prefrontal cortex. It allows you to develop relational virtues and reach for your best self—even when you start to get reactive. Instead of lashing out at my husband in a fit of temper, I can take a deep breath and say to myself, “This is the man I love. I want to act in a caring manner, not fly off the handle. I want a relationship of mutual respect.” In these best-self moments, I am relationally empowered, as my father and Seneca taught me so many years ago. It takes work to be able to calm yourself down and act in accordance with your higher values. The payoff is well worth it.

In my work with people who have survived narcissistic abuse, I find that many have endured a devastating form of emotional abuse called gaslighting.

The film Gaslight (1944), starring Ingrid Bergman and Charles Boyer, is based on a 1938 play from which the term originates. In the movie, Bergman’s character falls head-over-heels in love with her significant other, played by Boyer, a dapper gentleman with classic signs of narcissism. Boyer’s character rushes Ingrid into marriage after a whirlwind romance, before she has any time to process the speed and savvy with which her suitor has wooed her.

Swiftly, the couple is married and moves into a London brownstone, whereby Boyer slowly inflicts an insidious form of emotional abuse that leads Bergman to question if she has lost her sanity, believing her captor as having omnipotent power.

Boyer literally dims the gaslights in their flat every evening, without Bergman knowing that her partner is playing mind games with her. Boyer slips away to the upstairs attic every night to create a climate of unease and brainwashing. When Bergman questions if Boyer has witnessed the flickering lights, he denies having any knowledge of such incidents, and gradually implies and insinuates that Bergman must be “going crazy” or “seeing things.” With time, Bergman believes she is losing her mind because she depends on Boyer as her window to reality.

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The film is an excellent example of how emotional abuse can slowly creep up upon an otherwise healthy, innocent target, only to overwhelm and devour the abused person’s sense of reality, self-confidence, and personal power over time.

Gaslighting in this day and age can exist simply by an abuser denying the confirmation of reality to a target. The abused individual could be a love object, family member, or colleague. Typically, such a lack of validation or confirmation of reality is a slow or insidious process wherein the targeted person gradually comes to doubt his or her sense of what is. Initially, the abused person may question if he or she misunderstood the situation, and often believes that the abuser knows better and has superior comprehension of the circumstances. With time, self-esteem is also stripped of the abused person until he or she realizes he/she has been denied trust and honesty with a loved one.

In my practice, I see many individuals who have endured such abuse either in their families, love, or work relationships. Psychotherapy can be helpful in healing from this form of trauma. Often, healing involves allowing the abused person to narrate his or her story in as much detail as possible, such that the person can in effect master his or her trauma and become empowered to lower the cognitive dissonance that rises oppressively in such an abusive relationship. As mentioned in my prior article on cognitive dissonance, this confusing state of mind occurs when an individual holds two diametrically opposed ideas, and the result is tremendous anxiety, which can include obsessive thoughts, panic attacks, and depression.

Cognitive dissonance can be one of the results of the emotional abuse tactic of gaslighting. Bergman’s character held in her mind that her lover, Boyer, had the best of intentions for Bergman and was protecting her from her own unraveling mind. Doubts slowly crept up in her mind that her lover may have ulterior motives. The horror of fathoming that Boyer’s character could be sociopathic/narcissistic created a suspended state of denial for Bergman, who then further suppressed her own reality of the situation, sinking into utter despair and apparent anxiety and depression.

With the help of a skilled therapist who knows how to support survivors of narcissistic abuse, people can thrive and restore their confidence in themselves. Mastering the trauma by narrating a story helps to synthesize facts, even contradictory and confusing facts/emotions caused by gaslighting and cognitive dissonance. With a compassionate, nonjudging psychotherapist, the abused person then learns or relearns how to trust his or her perception of the abuse history, thereby strengthening the individual to release the trauma and any associated anxiety. Increasing coping skills in moving through anxiety and depression is also essential, in addition to mourning the loss of the abusive relationship.

Editor’s note: Tempus Bell is a continuing contributor to the Share Your Story feature on The Good Therapy Blog. Tempus Bell’s previous article is Stigma: Come at Me, If You Can!

Just the other day I made a choice to stop going to a therapist that I haven’t seen in over three months. I stopped going to this therapist because they told me when I called to make a scheduled appointment that they were going to have to ask the therapist if they wanted to see me again because I have a record of canceling. This made me feel really uncomfortable to go back to them. It made me feel as if I was more of a dollar sign then a person with a mental illness.

I am in the process of finding a new doctor, but until I do I am looking online for free help, at the urging of my previous therapist. Did you know that there are workbooks online that are for specific mental illness and mental problems? Why do you have to pay all this money and insurance and doctor fees when you can go online and find the same kind of information you would get from your doctor?

It’s hard for me to find a therapist because first I have to like them, second I have to feel like they understand me and like me, and third I have to feel like I’m not a money bank to this organization. If those don’t line up, then I won’t go back. I have seen a total of three therapists and two psychiatrists in my life. I do not have a history of going to a lot of doctors and messing up the relationship. I’m actually really skeptical of doctors and hospitals because I feel like it’s always about the money and not really about my illness and me.

So to help myself in the meantime, until I find a doctor, I have downloaded some cognitive behavioral therapy workbooks to help me understand where my anger and depression come from, other than my mental illness. CBT therapy is a form of treatment that focuses on the relationship between thoughts, feelings, and behaviors. So it’s a therapy that helps you understand why you think something, how you think it, and how to help you try not to think those thoughts anymore. CBT has been helping me since I never understand where my anger comes from. It seems to come over me out of nowhere and I’m just always angry for nothing. But by writing things down and going through the workbooks, I can look back and actually see the trigger of my anger or depression.

When I was seeing my last therapist, she gave me handouts from a skills-training manual for treating borderline disorder. While she said she didn’t think I had borderline personality, she thought that the worksheets and handout she gave me would help me in my situation. I recently rediscovered them and thought to myself, if she can print out something from a website and give it to me as homework, why can’t I do the same thing?

I started to search Google for bipolar worksheets, anxiety worksheets, and anger worksheets, and that’s when I came across cognitive behavioral therapy and related worksheets online. I printed out two sheets: one for anger, and one for depression. The worksheets have homework that takes a whole week to do, and after that week you go back, look at what you did, and try to put together the pieces of how you feeling the week before.

Consistency is not my strong suit, but I know that I need to figure out what my triggers are and why I’m feeling the way I am. These worksheets haven’t cured me, but they have put in perspective the possible reasons for my anger and depression, other than my mental illness. I can’t do anything about my mental illness other than take medicine and go to therapy, but if I don’t want to take medicine and go to therapy what else can I do?

I find the trigger and let it go.

Here are some websites that I’ve found for worksheets on CBT training and other worksheet help. Good luck my friends, and please tell me if you know where I’m coming from!

• http://www.getselfhelp.co.uk/freedownloads2.htm
• http://psychology.tools/download-therapy-worksheets.html
• http://www.therapistaid.com/therapy-worksheets/cbt/none

OhTemp writes a blog called Bipolar, Unemployed, and Lost, which you can read at bipolarunemployedlost.com.

Humanistic in nature and concerned with the existential qualities of human relationships, Virginia Satir was considered a founder and leading catalyst in the evolution of experiential family therapies.

Satir’s method revolved around two core elements—family life chronology, in which she sought to understand the developmental patterns of relationships in the family as a basis for change; and family reconstruction, in which she attempted to guide families through a process of engaging positive change using experiential interventions from guided fantasy, guided contemplation, hypnosis, psychodrama, family sculpting, parts parties, and role playing (Gross, 1994; Satir, 1988; Winter and Parker, 1991).

One of Satir’s chief concerns was communication within families. Satir (1988) went as far as to write, “Once a human being has arrived on this earth, communication is the largest single factor determining what kinds of relationships she or he makes with others and what happens to each in the world.”

Satir developed within her model five conceptual styles of communication: placating, blaming, computing, distracting, and congruent communication. In Satir’s conception, placaters act as pleasers and are often self-effacing, blamers act self-righteously and often accuse, computers are emotionally detached and often rigidly intellectual, distracters are unfocused and seemingly unable to relate to what is actually being communicated about or going on in the family, and congruent communicators are expressive, responsible, seem genuine, and articulate themselves clearly and in the appropriate context.

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Satir utilized experiential techniques that allowed families to explore, acknowledge, and modify their own communication patterns in-session. Role plays, family sculpting, and guided contemplation were three prevalent forms of experiential communication therapy used by Satir in her work with families.

In observing a family, Satir centered her focus on family interconnectedness, especially triad units, the relationship emotional system between three members of a family. The mother-father-child triad frequently held the center of her attention, as she believed that it is most powerfully in the crucible of this triadic relationship that children begin to learn about and practice intimacy (Baldwin, 1991).

Satir held four assumptions: (1) All people await the potential of growth and are capable of transformation; (2) people carry all the resources they need for positive growth and development; (3) families are systems wherein everyone and everything impacts and is impacted by everyone and everything else; and (4) the beliefs of counselors are more important than their techniques (Satir and Baldwin, 1983).

Satir was concerned with family members’ uniqueness and potentials, and she was always concerned with their spiritual development as well. Satir (1988) wrote, “I believe [spirituality] is our connection to the universe and is basic to our experience, and therefore is essential to our therapeutic context.”

She challenged behavioral and cybernetic epistemologies, criticizing that, in the effort to change behavior, people’s spirits are often crushed, “crippling the body and dulling the mind.” She saw error in equating the value of a person with the nature of his or her behavior. “Remembering that behavior is something we learn,” she wrote, “… we can simultaneously honor the spirit and foster more positive behavior.”

Satir viewed poor communication as a perpetuator of unhealthy relationships, and she championed more open and congruent communication between and within individuals as a key to increasing awareness, compassion, and connection in families and society (Satir, 1983).

Satir (1986) stated, “[People] use their past to contaminate their present, which in turn creates a future that replicates their past, a stuck place, and often a hopeless quagmire” (changed from past to present tense). She added, “It is the learnings from the past that form the approach to the present. To change the perception and the experience of the present so it can become a steppingstone to a healthier future, I need to somehow introduce ways to stimulate new learnings to take place.”

Satir, unlike her contemporary Carl Whitaker, for instance, was concerned with directly identifying and addressing symptoms. Satir held that symptoms of individuals in families express family pain and that children’s symptoms are related to marital difficulties in which they become triangulated (Luepnitz, 2002).

For Satir, the goal of therapy was essentially to increase self-worth and nurturance within families.

Deborah Luepnitz (2002), a prominent feminist voice in the field, criticized Satir’s theoretical simplicity:

Satir’s fallacy is the fallacy of believing that one can change the world by appealing to principles of therapeutic change alone, ignoring the global political changes that must be understood and grappled with. Satir said in our 1984 interview: “If tomorrow morning, every school, every family, every workplace had a transformation in the middle of the night to love and value themselves and treat others likewise, you know we would transform like that!” [snapping her fingers]. This is hardly a theory of social renewal. It cannot help us understand the extraordinarily complex problems of development in the Third World nations, nor the dismantling of weapon systems, nor the bitter mystery of AIDS. There are reasons that people do not decide in the middle of the night—or by the light of day—to love and work as well as they might … Satir, however, has no theory that will help explain violence or the evil that has broken individuals and entire peoples on the wheel of history. Low self-esteem simply cannot account for the eradication of entire nations.

Luepnitz reasoned that Satir’s concept of “self-esteem” is nothing more than a derivation from ego psychology or else just a crude and imprecise conceptual oversimplification.

Satir’s lack of theoretical clarity and precision cost her equal respect alongside other major family therapy pioneers. Alan Gurman and David Kniskern (1981) chose not to represent Satir’s work in their Handbook of Family Therapy because “no discernible school or therapeutic method has evolved from her contribution.”

Nonetheless, many important family therapy trailblazers who have followed after extol Satir’s inspirational genius. Another distinguished family therapy authority, Lynn Hoffman (1981), attested to “the power of her presence with families” and her “extraordinary and unique contribution” to the field.

References:

1. Baldwin, M. (1991). The triadic concept in the work of Virginia Satir. In B.J. Brothers (Ed.), Virginia Satir: Foundational ideas. Binghamton, NY: Haworth.
2. Gross, S. J. (1994). The process of change: Variations on a theme by Virginia Satir. Journal of Humanistic Psychology, 34 (3), 87-110.
3. Gurman, A., and Kniskern, D. (Eds.) (1981). Handbook of family therapy. New York: Brunner/Mazel.
4. Hoffman, L. (1981). Foundations of family therapy. New York: Basic Books.
5. Luepnitz, D. A. (2002). The family interpreted: Psychoanalysis, feminism, and family therapy. United States: Basic Books.
6. Satir, V. (1983). Conjoint family therapy (3^rd ). Palo Alto: Science and Behavior Books.
7. Satir, V. (1986). Foreword. In W. F. Nerin, Family reconstruction: Long days journey into light (pp. v-xii). New York: W.W. Norton & Company.
8. Satir, V. (1988). The new peoplemaking. Mountain View: Science and Behavior Books.
9. Satir, V., and Baldwin, M. (1983). Satir step by step: A guide to creating change in families. Palo Alto: Science and Behavior Books.
10. Winter, J. E., and Parker, L. R. E. (1991). Enhancing the marital relationship: Virginia Satir’s parts party. In B. J. Brothers (Ed.), Virginia Satir: Foundational ideas. Binghamton, NY: Haworth.

“Happy birthday!”

Colorful balloons are carefully tied to the picnic table as giggling 8-year-olds play hide-and-seek in the backyard. The pink and white frosted cake is about to be cut, but the birthday girl isn’t in sight. Her mom eventually finds her quietly playing alone in her room and gently asks, “What’s going on?”

Normally outgoing, the girl, adopted at birth, had been excited in the days leading to her celebration, helping with the plans and decorating invitations. Today, however, she awoke visibly upset and announced to her parents, “I don’t want a birthday party anymore!”

A member of a group I facilitate for adopted teens explains, “My birthday is an extremely hard day for me. It’s really bad. I feel sad and angry and just bad.”

“Me too!” another teen chimes in. “I’ve never liked my birthday, and Mother’s Day is sometimes hard, too.”

It’s not uncommon for adopted children, teens, and even adults to have conflicting feelings about birthdays and other dates of note. Small children may not even understand why and may need the adults in their lives to help put words to their complex feelings.

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Birthdays are often the day infants are separated from their biological mothers. This separation, an undeniably traumatic event, is stored in the brain and body as an implicit memory because the separation takes place before language develops. The memory becomes embodied and can later be triggered without conscious knowledge.

Mother’s Day can be difficult because while one mother is celebrated, the other may not be mentioned. Other holidays may be challenging as an adopted person thinks about his or her biological family. A 16-year-old adoptee shares, “I think about my [biological mom] a lot during Christmas. I hope she’s doing OK and celebrating. I wonder what her traditions are and I wonder if she’s thinking about me? I miss her even though I don’t know her.”

Difficulty navigating holidays and birthdays may be compounded for children and teens who have been in multiple placements or foster homes before they were adopted. Each year may mark a different memory and an additional loss.

Adoptive parents should be sensitive to their child’s experience and remember that their child’s history began before they became a family. This is also true for children adopted at birth or in early infancy. They, too, had a history prior to being adopted.

Parents can help put language to the felt experience for their child. They can empathically respond to a child who is visibly struggling by reminding themselves that their child is likely experiencing implicit feelings. They can make the implicit explicit by expressing curiosity and naming the feelings, which may include sadness, anger, and grief and loss. Parents might say something like, “Your birthday is the day you were born, and I wonder if part of you remembers this is also the day your birthmother made the difficult decision to have someone else raise you?”

On Mother’s Day and other holidays, parents can “say” what is not being said by celebrating and acknowledging their child’s birth mom and genetic relatives. They can ask their child about what they are experiencing and validate any and all feelings. Families might decide together to incorporate customs, traditions, and special foods of a child’s country of origin into their existing traditions. If the adoption is an open one, parents can make contact with their child’s biological family.

It’s OK for parents to give themselves permission to get creative and think outside the box. Most importantly, parents should strive to see the world from their child’s point of view and imagine how difficult it may be for the child to integrate the inherent split adoption creates. Adopted children and teens want and need their parents to be their advocates at birthdays, holidays, and every day, and to lead the conversations until they feel comfortable doing so.

Being unable to speak up at work can have long-lasting negative consequences. It can lead to stress, burnout, or render you almost invisible in a setting where promotions and raises depend on visibility.

When you’re assertive, you ask for what you need, you talk openly about what you want, and you recognize when someone is taking advantage of you. You can approach the things you do with confidence and make a direct impact on your environment. But this does not come easily for everyone.

There are two important components to becoming more assertive: (1) learning to treat yourself with respect, and (2) building communication skills.

1. Recognize Your Value

The first step toward becoming more assertive is nurturing a realistic and respectful perspective on your value as a person. Many people struggle with attribution problems—attributing their failures to internal flaws (“I’m just no good at this, no matter how hard I try”) and their successes to luck (“That went well because it was easier than everyone thought it would be”), contributing to gnawing self-doubt and potentially a sense of worthlessness.

Take a step back and think about what you contribute to your workplace. For now, try to quiet any internal criticism that wants to scrutinize your flaws, mistakes, and failures; those thoughts can evoke shame and cloud your ability to see your positive attributes. Take a balanced inventory of who you’ve been at work, noting both good things that you’ve done and anything you might want to improve.

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2. Know Your Rights

Educate yourself on the things you’re entitled to in your workplace. The big wall of posted notices in your lunchroom, your employee policy manual, your job description—you might not know what’s in all of that available material, despite it having important information.

Learning to be assertive in your workplace includes learning the legal and ethical boundaries of what you can expect from your work environment. For example, if you find that you’re frustrated by being expected to work through lunch four times a week, this material can tell you if that expectation violates laws in your state, which can support your desire to stand up for what you need. If you are being harassed or subjected to mistreatment, there may be protections in place to help you. Knowledge can help empower you to seek what you need.

3. Know Your Boundaries

Learning and respecting your personal boundaries is an important step toward regulating stress and frustration. Taking on extra projects despite missing important family events, or continuing to answer work emails from your bed despite the interference with a proper night’s rest—burnout is made of these ingredients. Think about what you can realistically expect of yourself and respect your limitations. We are all bound by our humanness and by time; there is no getting around those things, even if deadlines are looming.

Everyone benefits from your direct communication. Being exhausted or resentful is not only miserable, it keeps you from performing at your best.

4. Prepare and Practice

First, prepare for being assertive at work in the safety of your journal, your therapy, or your close relationships. Imagine what it might be like to communicate something difficult to your coworker or your boss. Ask yourself the following questions: What is my goal? What do I want to say? How would I like to say it?

Act it out in your mind, playing out both the ideal scenario and the scenario that scares you the most. Try talking it through with a loved one who would be open to role playing. Say aloud what you would like to communicate at work. If you don’t, when the moment comes, your nerves might get you tongue-tied and it can feel easier to give up. Consider the things that are often difficult for you to say (for example, “No, I can’t,” or, “That makes me uncomfortable”) and rehearse them for future use.

5. Learn the Difference Between Assertive and Aggressive

Many people quiet their voices because they have come to believe that speaking up is synonymous to being bossy, pushy, or disrespectful of other people. Being assertive does not have to be any of those things; it only means to value your own thoughts, feelings, and voice as well as those of others.

You can continue to be a kind, likable person while communicating directly. Assertive communication doesn’t look to bulldoze over other people (that would be aggressive communication). Its goal is to create the best outcome for you in cooperation with the others in your workplace. “I disagree with that” is assertive and honest, and it opens up further conversation to move toward resolution. “What kind of stupid idea is that?” is aggressive and minimizing, and it shuts down conversation.

6. Keep Growing

The more you learn and grow, the more connected you can feel to your skills and your knowledge. Confidence is rooted in knowing yourself, your value, and the things you can offer to the world around you. Continue to cultivate your career, and acknowledge how your efforts and strengths bring benefits to your work environment.

Have patience with yourself as you make these changes. You may stumble through difficult conversations or lose nerve at the last moment. That’s OK—many new things are hard at first, and building a direct communication style is a process.

If you find that being assertive is particularly difficult, you can also address the issue through assertiveness training programs, group psychotherapy, or individual psychotherapy.

What does a counselor say to a teen who just found out his or her best friend has died an unexpected death? I recently found myself facing that very challenge. I found myself asking, “What can I do or say to fill the space?”

Sometimes, there simply are no words. While adults often have strong opinions about what grief should look like, such as talking about feelings, teens often don’t want to talk and just want to be with their feelings. An important lesson I learned is that when a teen is grieving, he/she needs to be given the same respect, trust, and space that adults receive when they are grieving in order to process feelings in his/her own way. Initially, teens often don’t want to answer questions, do art therapy, journal about their feelings, etc.

As I sat with a teen in my office, wondering if I should implement the strategies stated above, I could almost hear the words, “Just let me have my feelings!” I began to realize that I was the one uncomfortable with the silence and with “just being there” as the teen tried to absorb and process an event that forever changed the teen’s life. This is not to say that, at some point, opportunities for the teen to express grief won’t be helpful and therapeutic; however, the process needs to happen on the teen’s timeline, not mine.

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There is no “right” way for teens to mourn the loss of a friend. I believe teens get through the mourning process in a more effective way if the adults in their lives walk that journey with them without trying to determine and/or tell them what they need and/or where they should be in the grieving process. Teens need to understand that they are in a grieving process and allow themselves to feel their feelings, which can be very scary. Initially, teens may resist allowing themselves to feel anger, sadness, confusion, the need for answers, and regret. They need to be given permission to “meet themselves where they are” and to understand that it is normal for their emotions to change frequently. At some point, opportunities for teens to express their grief through art, writing, talking, etc., will be helpful and therapeutic.

What is the best way for parents to “walk the journey” with a teen who has lost a friend to death? While each situation is different and individualized, parents can take the role of listener and learner and allow the teen to be the teacher. Parents need to follow their teen’s lead. Another way parents can walk beside their teen without being intrusive is by providing the support of outside resources that the teen can access as he/she feels the need to or when he/she feels ready to, before the teen has an opportunity to get stuck in the grief process.

Parents need to be mindful of their own grief issues, as they will influence the way they relate to their teen. Parents often fear that their teen will become suicidal or stuck in their grief and believe they need to monitor the teen at all times. While this belief comes from a spirit of caring, sometimes a teen will feel smothered and become resentful if the teen perceives that he/she doesn’t have the opportunity to grieve in his/her own way. While parents and other family members and friends should be nearby and available, a teen may need the opportunity to perceive that he/she has enough space to sob, yell, or scream without the fear that anyone can hear. Parents need to be careful of directing their teen’s grief process as opposed to being a companion and support.

While teens should not be judged for the way they grieve, clearly there are constructive behaviors as well as destructive behaviors teens may engage in while mourning. Behaviors that are considered constructive are those that encourage teens to face their grief, such as talking with trusted family members or friends and expressing emotion (along with creating art, journaling, etc.). Behaviors that are considered destructive are those that allow teens to “numb” their feelings, such as drugs, alcohol, reckless sexual behavior, antisocial behavior, academic problems, etc.

Grief is not something that ends. Without the intention of being offensive, many often say, “You need to move on,” but grief is not something one gets over. It is something that changes over time and is eventually accepted.

I find myself looking at this person; I feel for him, knowing that he is tormented by his anxiety and sense of isolation. While he has made amazing strides in therapy, especially through eye movement desensitization and reprocessing (EMDR), there is something that keeps “blocking” him from reaching the point of accepting that the past is truly “over.” There is something that pulls at him, drags him down into the murky depths of his sadness, telling him that he can’t reach that positive belief that he is “good enough.”

His story is not unique. He is like many of the people I work with in therapy who struggle to loosen themselves from the hold of trauma. He is like many who walk into my office wanting to feel free of the past, to fully integrate what they know “logically”—that they are “OK, lovable, worthy, safe, here now”—with their emotional selves, who are just not buying it.

As you are reading this, perhaps there is some aspect of your healing work that you feel “stuck” in. It’s a common theme; folks do amazing trauma healing work and perhaps might find that they have hit a wall. They want to feel healed, but on some level it just won’t budge. “I don’t know why” is a common statement. What we often find is that there is some next layer of the person’s experience that is revealing itself. In EMDR therapy, we call it a “blocking belief.”

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Why does this happen? Why is it that, on the one hand, we can know that the past is behind us, and yet there is also a sense that it is not? We can begin to explore this question not only through the perspective of trauma therapy, but specifically EMDR therapy.

A blocking belief essentially blocks us from shifting our core beliefs about ourselves. For example, in processing deep-rooted trauma through EMDR therapy, the person I described was working through a core belief (EMDR therapists call it a “negative cognition”) of “I’m not good enough” and then, right when it was getting to a decreased intensity, found another layer—a blocking belief that “I shouldn’t get over this.” That same blocking belief kept the trauma from decreasing in intensity from a 10 (most disturbance) to a zero (neutral/no disturbance). It wasn’t until we shifted that blocking belief—“I shouldn’t get over this”—that the core belief of “I’m not good enough” could release its hold as the trauma was processed.

Blocking beliefs can come up often in EMDR therapy when we ask about the SUDs (subjective units of disturbance scale). It’s a scale we use to find out how the person’s distress about the event has shifted. Keep in mind that it doesn’t mean that the event is not disturbing. That it’s disturbing doesn’t change. It will be a disturbing event as a trauma, by its nature of being a trauma. But the person doesn’t have to continue to feel disturbed by it.

When we start to explore our core beliefs about ourselves, and the traumas that have driven them, be sure to explore any blocking beliefs that may show up. It may just mean that you are that much closer to healing those traumas than you may have thought. It may just be that deepest layer waiting for you to discover it.

Believe it or not, it is possible to get to a neutral or zero about traumatic events and the disturbance we feel about them, even for the most upsetting and distressing experiences. But there may be some reason we hold on. Unconsciously, perhaps we think we need to keep some fear, just enough, to help us feel safe and prepared for next time. Perhaps we think it’s “impossible” to heal from those experiences. Perhaps there’s a mistaken, unconscious belief that it’s not “something we should get over,” that it’s not OK that we heal this event: “It’s just too painful; if I feel neutral or no disturbance, then I am not honoring the experience(s) and the impact on my life.”

The fact is, and this comes up a lot for folks when they do EMDR, it is possible to heal trauma.

It is possible to feel differently about our lives, whether it be to feel safe, calm, or even feel and know that the past is over. Yes, it can change; I’ve seen it. I’ve also experienced it. That said, it can take time, even with EMDR therapy, especially with multiple of types of traumas, and when traumas span across the developmental stages of our lives.

Life is unfair! Why does he have more money than me? Why is she prettier? Why does that guy get away with everything?

Injustice is a bitter pill to swallow, and some people seem to choke on it on a regular basis. If you are very sensitive to injustice, you become aware of its existence all around you; the reckless driver speeding down the street, risking other people’s lives; the coffee shop barista, friendly to young hotties but dismissive of old fogies. Injustice can stir many painful feelings: anger, frustration, helplessness, sadness, vengeance.

Revenge is the desire for justice. It isn’t fair that they should get away with that; for it to be fair, they must feel the repercussions of their actions. So people fantasize about the driver getting a speeding ticket or humiliating the young barista with sharp wit. But the revenge fantasy doesn’t make the pain go away. In fact, it makes it last longer, feeds the anger and helplessness, keeps it alive, and adds shame and guilt to already unpleasant feelings. And if you were to actually enact revenge, the consequences for you would be far worse.

“He that studieth revenge keepeth his own wounds green, which otherwise would heal and do well.” —John Milton

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Many people experience this cycle of emotions: recognition of injustice, turning to rage, desire for revenge, shame, and then hopelessness, on an all-too-often basis.

Everyone experiences injustice, but why do some people suffer over it more than others? One reason may be that the people regularly plagued by injustice have experienced more extreme and blatant examples of injustice in their lives. They’ve been bullied, discriminated against, poor. However, not all people in similar situations share this painful obsession with injustice. In addition, people who have experienced relatively minor injustices can be just as sensitive to it.

One thing that people sensitive to injustice seem to have in common is a “me against them” attitude that can quickly stir them to anger; causing disruption in their relationships with other people and leading to isolation. It’s like you’re always in a fight with an invisible other person or group.

So what do you do if you’re a person whose feelings are painfully stirred by an encounter with injustice? Ask yourself the questions, “What am I feeling? What is my view of humanity? Is my anger a call to action or a cry of helplessness? Do I think that I, alone, experience injustice, whereas everyone else in the world is dealt with fairly?”

In other words, if you experience this injustice cycle frequently, it’s time to take your view off what is going on in the world and look inward at what is going on within you.

The fact of the matter is life is unfair. There is injustice in the world. We see it in the newspaper every day. Even as small children, we’re aware of this fact. From the first time some kid got an ice cream cone and you didn’t, or you were punished for something you didn’t do, you were dealing with it.

It may also be that you are unconsciously dealing with existential injustice; the aspects of life that we find difficult to accept—that we will all die someday, that there are no guarantees in life, and that we are ultimately responsible for our lives, regardless of the things we can’t control.

It may be helpful to remind yourself that there are a lot of wonderful things that people do to make the world a better place. Many people are out there striving to make a difference all the time. If a certain injustice becomes your call to action, you could be one of those people, doing your best to help those in need. But even if you choose to focus on helping yourself to become a happier, more peaceful, and more accepting person, that will make a much more positive impact on your life and the people around you than if you choose to spend your life angry and holding a grudge. Peace begins with you.

Problems that make their way to family therapy tend to involve self-reinforcing—or circular—dynamics and, as such, are commonly called “vicious cycles” or even “vicious circles.” When people become “stuck in a rut,” so to speak, a problem has morphed into a cycle of cause, effect, and attempted solutions.

In other words, even legitimate attempts to solve a problem seem to somehow perpetuate it.

By the time a person (or couple, or family) enters therapy, they are often aware on some level of the nature of the cycle they are stuck in, and motivated to try something new.

This is therapy’s opportunity.

People thoroughly entrenched in problems have underlying resiliency. Family therapist Carl Whitaker (1989) wrote, “Psychopathology is proof of psychological health. The individual who is distorted in his thinking is essentially carrying on an open war in himself rather than capitulating …”

Effective therapy need not reinvent a person; rather, systemic therapists wrestle with people in their care to stir their own latent creative energies to free themselves from being stuck in their quagmires. It is ultimately always the people in therapy who become free and responsible over their lives, not the therapist.

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Therapeutic experiencing invokes a kind of psychological immune response. In the best of cases, multiple interdependent systems experience simultaneous positive effect. In the course of therapeutic work, I utilize interventions that turn circular tailspin into dialectical liftoff.

I must credit these ideas, broadly, to the pioneering integrative systems theory of Gregory Bateson, to whom many of the founding mothers and fathers of our field owe their inspiration.

Isomorphism

The use of feedback to engage the parallel emotional process.

At every turn, I believe it is my responsibility to circle back around to mindful reflection of my therapeutic interaction with people. I tell them about my experience of them—what I have felt, wondered, observed, and thought, including my evolving hypotheses.

I sometimes go to great lengths to understand and cajole them to understand some of the basic relational dynamics taking place between us in therapy to stir perspective outside the therapy room.

Isomorphism as intervention is about intentionality as a therapist in cultivating emotional-relational transparency oriented toward therapeutic intimacy.

When built on openness, respect, and curiosity—and while maintaining a practice of accountability with people in therapy—engaging at this level has the potential to infuse transformative power into the therapy process.

Circumnavigation

The use of evaluative assessment to gain contextual perspective.

Recently the Rosetta space probe arrived at its destination after a 10-year journey of more than 600 million miles through our galaxy. When it arrived, it spent months carefully orbiting around comet 67P, aka Churyumov-Gerasimenko, in order to study it from afar. Rosetta first had to get a sense of the shapeliness of the mass, understand a bit of its terrain, and strategize where best to send its lander.

Philae, the landing module that Rosetta had brought along, eventually made its careful descent to the comet. Unfortunately, despite careful planning, the lander bounced at least twice after landing on the surface, and when it landed, it was in a shadow, near the bottom of a towering ridge, unable to absorb the sunlight necessary for its own battery and the continuity of the mission.

After the mishap, scientists reassessed that the unthinkable position of the lander may have a serendipitous upside—as the comet nears the sun, the lander may find itself exposed to the beams of sun necessary to charge itself yet remain shielded enough to carry on for much longer than planned.

As we survey territory, I must be skilled enough to avoid major obstacles, and we must be joined well enough together to traverse through pummeling, disorienting space dust in order, ultimately, for people in therapy to gain an awesome, sometimes catalyzing, perspective of larger processes governing their lives. And we must roll with resistance in the process, reframing stumbles as opportunities.

Oh, and just in case it crossed your mind—yes, assessment is intervention!

Abduction

Analyzing perceptual alongside communicative patterns in order to disentangle them.

Bateson (1979) described how people become stuck in their own rigidity—how, for instance, presupposed ideas are supported by a social system which conversely supports the presupposed ideas because the social system itself is a vast recursion full of individuals with presupposed ideas.

The proverbial “chicken or the egg” really cannot do justice at this level of complexity.

Bateson commonly called abduction “the double description,” and he by this referred to extrapolating patterns of mental processes alongside patterns of adaptive processes. It is fascinating to consider—all forms of communication truly are adaptive; and perception is nearly inextricably tied into it.

We must move far beyond learning as insight-comprehension to a kind of learning-while-learning, with, for instance, communicative shifts occurring simultaneously alongside perceptual shifts and each reinforcing the other—Bateson (1972) called this “deutero-learning” or “Learning II.”

As people in therapy grasp shared aspects of the perceptual and communicative processes within themselves and their families, the possibility increases that as they decode interrelationships, they will learn to disembody the problem transfixed within them. In other words, they may learn increasingly to dissociate themselves in some way from their problem and thereby become disentangled from it.

Bateson (1977) once wrote, “As you become aware that you are doing it, you become in a curious way much closer to the world around you,” and this is its therapeutic power. This, Bateson (1991) argued, is because “meaning is not internal. It is between parts.”

Recapitulation

Practicing the problem in order to demystify and rend it less powerful.

Once people in therapy have come to experience a problem differently in-session, they will come to experience it differently in life. Experience will beget experience, as it nearly always does.

And so I find it of the highest necessity that the people I work with in therapy bring their problem(s) into therapy. This may seem to be stating the obvious. What I mean, though, is that for our therapeutic relationship to affect change in the lives of the people I help, we must somehow experience the problem together in vivo.

When people are tempted to go on recursively explaining problems, I let them know they can choose between carrying on, remaining in the safe position of knowing what they know already, or experientially exploring with me aspects of presence, emotion, or communication to risk gaining what they may have never known.

Summoning the spirit of the problem may necessarily come of its own accord, as its cajoling may constitute an ethical breach for the therapist, depending on the nature of the problem. Nonetheless, nearly inevitably, and often in the midst of a presumed period of improvement, the therapy room becomes proving ground.

Evocation

The spontaneous and creative stirring of images and feelings to energize positive changes.

When the positive end of one magnet is placed against the negative end of another, an invisible force pulls them together. Likewise, when the magnet’s positive end is placed against the positive end of another, they repel one another. Two pieces of uncharged metal neither attract nor repel.

There is magnetism in the emotional systems of families and, to greater or lesser degrees, between every family member. The force between two is skewed by an intervening third, and so on.

The challenge of therapy is of how to work therapeutically with processes that bind and unbind, generating flexibility and instilling resilience. To grow, people must experience freedom within the felt pushes and pulls of powerful self-perpetuating forces in which problems—and families—maintain themselves.

Bateson (1972) himself suggested that painting, poetry, music, dance, and other metaphoric art forms serve as a bridge between the conscious and the unconscious, a way of communicating outwardly what dwells inwardly, abductively and evocatively affording us opportunities to enter into the relationships they express.

Whitaker (1989) taught us that what is therapeutic is not necessarily the experience itself but the meaning the person in therapy attaches to it. Quite so, if the person is to change, then transformative experiencing must occur. Success is quantum leap from one state—or state of meaning—to another.

And who but the therapist must invoke it?

(Incidentally, these modes of intervention spell “I CARE.” You can credit the acronym to me.)

References:

1. Bateson, G. (1972). Steps to an ecology of mind. Chicago: University of Chicago Press.
2. Bateson, G. (1977). Afterword. In J. Brockman (Ed.). About Bateson: Essays on Gregory Bateson (pp. 235-247). New York: E. P. Dutton.
3. Bateson, G. (1979). Mind and nature: A necessary unity. New York: Bantam.
4. Bateson, G. (1991-published posthumously). A sacred unity: Further steps to an ecology of mind. New York: Harper/Collins.
5. Whitaker, C., and Ryan, M. (1989). Midnight musings of a family therapist. New York: Norton.