It’s a classic. Of all the themes in the history of relational strife, the I’m Right, You’re Wrong story is by far the most common.

Like many things, we often take this argument for granted or overlook the magnitude of its influence. When couples enter into therapy together, it may be a hidden goal for each of them to convince their therapist that one of them is right and the other is wrong. They demonstrate this in many ways—either subtly or in more painfully blatant ways. By doing so, they hope to feel validated, and that feels good.

Being right gives you a rush of dopamine—the brain chemical associated with winning and victory. You may feel strong—even invincible. The problem with needing to be right is that if we hold it too tightly, it becomes a necessary component for feeling good in the relationship. Any time you are outsmarted, out-shouted, or out-whatever, you feel bad in the relationship. So if this is the game you’ve set up for yourself and for your partner, the relationship cannot logically thrive for both of you. When one is right, that partner is elevated to a higher power position and the other is knocked down a peg.

Effectively, this game creates division. We all want to be on the right side of the wall—not the wrong side. But that means your partner has to be on the wrong side. The more this dynamic is strengthened, the thicker that wall becomes, creating more division. You may feel nice and superior on your side of the wall, but you are drifting further and further from your partner. You become less connected, less caring, and may end up contributing less to the relationship.

[fat_widget_right]If you are convinced you are not the problem, and it is your partner that needs fixing, how does clinging to this belief affect the way you treat them or your attitude toward them? In therapy, I am never going to argue whether or not something is true. I am only interested in what works. What is it going to take for you to increase intimacy, compassion, and loving action in your relationship? I’m guessing that being right hasn’t worked so well in the past. Let’s try something different.

The first step will be to knock down that wall. After all, it isn’t made of bricks and mortar, but simply attitudes and beliefs that you alone are holding in place. How do you knock it down? Simply let go of it. Loosen your grip on it, and you will start to see it crumble. Let it go completely, and it will completely disappear.

One way to do this is to give your story a name or a title. The next time it comes up, say to yourself, “Here goes I’m Right, You’re Wrong again.” By doing this simple exercise, it creates a cognitive space between you and your thoughts about being right. It is the difference between being right and just being while having the thought about being right. It may not sound like a huge shift, but try it. You may find it makes a big enough difference that you are not compelled to react in ways that you might have when you were fused to your beliefs about being right.

Put down your weapons, and take off your armor. Nature has endowed us with the proclivity to feel protected and safe, so stripping your defenses may feel vulnerable and weird. This is the part where you have the uniquely human freedom to make an important choice. Many will take a quick look at the prospect of being unguarded and will clench their armor even more tightly. Being vulnerable means you might get hurt. But how do you expect to be intimate while swathed from head to toe in battle armor? Intimacy is best experienced naked—physically and emotionally. Vulnerability is an essential part of being open and deeply connected, and it’s a risk. There’s no other way, but once you make the choice to get naked—so to speak—the rest can be pretty fun.

I am half way through the year-long Level 1 of the Internal Family Systems (IFS) training. IFS is a psychotherapeutic modality used for helping people and their therapists understand and solve the problems that bring them to therapy. And IFS helps make sense of the seemingly irrational world of eating disorders. I’d had some exposure to and experience using IFS prior to enrolling in the training, but the training is giving me a broader and deeper understanding not only of IFS, but also of how we humans work. I’m finding the process exhilarating!

IFS has little to do with families in the conventional sense. It’s based on family systems theory, which is based on general systems theory. Systems theory is a way of conceptualizing and understanding how living things work via understanding the interdependence of living things, e.g., an ecosystem. Any given group of people unconsciously operates according to the rules that govern all systems. Family systems theory, the basis of my field of study and licensure, provides a means of understanding how and why people develop certain problems. The problem is regarded as a symptom of imbalance within the family system, and an attempt by the system to correct that imbalance, given the circumstances. IFS, in turn, focuses on our internal systems, which operate internally as a family operates externally and as do all larger systems.

The basic concept of IFS is that we all have many different parts of ourselves. These different parts have different perspectives and thus often have different beliefs and goals. Poet Walt Whitman was referring to this innate multiplicity when he said, “Do I contradict myself? Very well, then I contradict myself, I am large, I contain multitudes.”

How often have you found yourself saying, “Part of me knows I should do ‘X’, but another part of me wants to do ‘Y’,” or, “Intellectually, I understand ’Y,’ but emotionally, I feel ‘Z’.” This is our instinctive awareness that we don’t operate as a unified whole. Yes, we contradict ourselves, and this is normal!

There are several different models of therapy that involve working with different parts of self. IFS focuses on the naturally protective function of parts of ourselves, and what those parts are trying to protect us from. There is no such thing as a bad part. When I first learned about IFS, this idea resonated with me because many years ago, long before I knew that I would one day be a therapist, I was seeing a therapist who said, “I believe that people are self-protective, not self-destructive.” I learned from her that even when we do things that are bad for us, our original intent is to protect ourselves from emotional discomfort or pain. And when it comes to disordered eating, protecting one’s self from emotional pain becomes the number- one priority. Undereating, overeating, purging, exercising compulsively—these behaviors are intended to increase pleasant feeling states or decrease unpleasant ones. The longer one relies on these behaviors, the more complicated things become, because more parts get involved.

But where does this pain come from? When someone with anorexia feels anxious if she eats a normal amount of food, how did she come to acquire this anxiety? She would say that she is worried that the food is turning into fat, or that she’ll never stop eating. But why would she worry about such things, so much so that she denies herself the necessary food for her well being? Undereating is a behavior of a part that wants to protect her from the anxiety, no matter the cost to her health. What this part doesn’t know is that the anxiety comes from another part, and that the part that holds the anxiety is probably a younger part, a part that has memories of and emotions from experiences of long ago. For example, this part may hold memories and pain from things like hurt and shame due to being rejected by other kids, or of fear of not being loved by a parent because the parent put so much emphasis on her getting straight A’s that she came to believe that this was what made her loveable, to experiences involving verbal, physical or sexual abuse. These parts are referred to in IFS as “exiles,” and it’s the job of protective parts to keep these younger parts, well, exiled.

This is why simply trying to change eating behaviors won’t work in the long run. As long as the internal system is arranged in such a way that some parts are keeping other parts exiled in order to protect the person from pain, any behavior changes will be superficial and temporary. Some protective parts are really good at making rules and like to be good students and will follow an eating plan and work hard in therapy, but eventually, exiled parts will get triggered and the parts that engage in eating disordered behaviors will come to the rescue.

So, how to get out of this predicament? IFS also focuses on our true, core Self, which is not a part, but rather an essence. And distilled to its simplest form, IFS says that healing comes when we connect to parts of ourselves from Self. Self is, by nature, compassionate and curious and non-judgmental. When protective parts are seen and heard by Self, they can lead us to the exiled parts. When exiled parts are seen and heard by Self, they can get unstuck from the past and healed. And a trained therapist can guide the process of connecting someone with eating problems to his or her disordered eater parts from his or her Self, engendering not just behavior change, but true healing. Ultimately, all parts will reside with one another and Self in harmony. Yes, we are multitudes!

Everything that irritates [or intrigues] us about others can lead us to a better understanding of ourselves.
-C.G. Jung

As we mature finding ways to relate to and communicate with the hidden, non-integrated personality traits that are “in the shadow” is imperative if we want to enjoy a life rich with meaning and purpose.

Trying on different “hats” and “voices” can be fun and very telling! One way to form a relationship with your shadow is to read poetry aloud and play with the words. Try moving your mouth ever so slightly and then reading the poem aloud in some usual way. Some interesting personalities may jump out to greet you! Then you and your shadow personalities can really get the playful conversation going!

There is a back story to the writing of this post–(and perhaps shadow has a hand in any edits made):

This post began as a survey of “Current Trends in Jungian Psychology”. After interviewing Anne O’ Reilly, Irish poet and sacred clown, on Creativity in Play, http://creativityinplay.com, I was led to writing further about Jung and Poetry.

Anne O’ Reilly shared a summer poem by Mary Oliver during our interview with her which I will share with you now:

The Summer Day
Who made the world?
Who made the swan, and the black bear?
Who made the grasshopper?
This grasshopper, I mean-
the one who has flung herself out of the grass,
the one who is eating sugar out of my hand,
who is moving her jaws back and forth instead of up and down-
who is gazing around with her enormous and complicated eyes.
Now she lifts her pale forearms and thoroughly washes her face.
Now she snaps her wings open, and floats away.
I don’t know exactly what a prayer is.
I do know how to pay attention, how to fall down
into the grass, how to kneel down in the grass,
how to be idle and blessed, how to stroll through the fields,
which is what I have been doing all day.
Tell me, what else should I have done?
Doesn’t everything die at last, and too soon?
Tell me, what is it you plan to do
with your one wild and precious life?

–Mary Oliver
from New and Selected Poems, 1992
Beacon Press,Boston,MA

In my first Jung & Poetry post I write:

Analytical psychology at its core emphasizes the process of individuation, a life-long process of transformation. Each of us is unique and called to grow in maturity through a process of psychic integration. How can we explore and expand our creativity in the process of individuating? What are some ways we can we develop our creative, playful selves?

Choose any art form and you will find your [dance] in the individuation process. Shadow is your partner as you step from the personal into places of uncertainty and magical embodiment of “what can be” when you are open to receiving into your heart.

Anne O’ Reilly spoke eloquently about how by following impulse and moving into invisible realms we can locate “a much bigger horizon of what is”.

What Is
Today I bow to letters and cards
soul friends touching me from far away,
bow to the familiar ritual
of the morning cup of tea.

Bowing to the rain is harder though
until I see droplets
on the glossy leaves
of the thirsty white camellia.

When I think of the day it arrived
the day of her burial
the bow sticks in my throat
like a swallowed sob.

My shoulders hunch
my back feels tight
and something cracks inside
when I try to bow.

My exhaustion seeps into the sheets
and I push away the bow
that accepts
this need for rest.

Like two great Sumo wrestlers
their solid bulky forms
bowing before they begin
their great display

parts of my world square up
and face each other
the one who fights
and the one who surrenders

the moments of beauty
and the abruptness of death
my struggling Yes
and my defiant No

and I wonder how
my life could ever become
one long deep bow
to what is.

-Anne F O’Reilly
On CD Breathsong  May 2011

Even when it is unintended, some people find it intolerable to hurt someone they love. To experience hurting the other can create shame, guilt and strong “I am a bad person” feelings. As a result, we may avoid saying what is on our mind and put aside our own feelings and needs. This inhibiting of the self can be harmful to our relationships and can create the conditions for developing anxiety and depression.

Marlene, a 27 year old married woman, came into my therapy office feeling anxious and depressed. She described how unhappy she was in her marriage to Ben. She told me she loved her husband but was feeling like she was in a straight jacket. If she expressed a need that conflicted with his wishes, his feelings would get hurt. She couldn’t tell him that she didn’t want to play tennis with him every weekend or that she was tired of going out every Friday night with his friends from work. She explained to me that when she told him these things, he told her that she made him feel unimportant, criticized and pushed away. She felt ashamed that she was the cause of his feeling so terrible. She would apologize to him and try to keep her feelings to herself, but then she would attack herself and feel like a bad person. She was shutting herself down and feeling depressed. She also reported that when she was aware of a need that she felt she shouldn’t express to Ben, she would get anxious for fear that she couldn’t contain herself.

What Marlene described to me suggested that she had issues she needed to work on as an individual and that as we did this she would be more able to address the difficulties in her relationship with Ben.

While Ben might be particularly subject to feeling hurt or slighted, Marlene’s inability to tolerate hurting Ben and talk with him about these issues, made the relationship difficult. It also became apparent as I spoke with Marlene that she suffered in all of her relationships by worrying how she was impacting on everyone. She had never considered that we all hurt people, even those we love, unintentionally. She didn’t understand that it is impossible to be in a relationship without hurting those we love. When I suggested this to her, it didn’t make sense.  How could she possibly bear watching Ben be so hurt? She would have to give him what he wanted.

As Marlene and I talked, I wondered what made it so painful for Marlene to consider that something she said or did had the unintended consequences of hurting someone she cared about. I asked Marlene how she thought she got the idea that it was totally unacceptable to hurt someone she loved. We also explored Marlene’s idea that when someone feels hurt they are horribly harmed. Marlene thought my questions were strange. How could it not be painful to see someone you love hurting because of you? How could you not feel like a very bad person? Of course hurt causes terrible damage. I replied that it was appropriate to feel sorry or sad that you had been the cause of someone’s hurt, but that it didn’t have to make you feel like such a bad person. I said that you can’t always be sure how the hurt is affecting someone unless you are told or ask.  Each hurt is different. I said that these experiences could be talked about and the other person might be able to listen and understand the intent. I added that this was something she could work on with Ben.

Marlene considered my ideas with some skepticism. She remembered how her mother would get so hurt when she was little. She had one memory where her mother started to cry and tell her how hurt she was when Marlene didn’t like the dress she was given for her sixth birthday. She recalled how her mother told her how much Marlene hurt her feelings and how could Marlene not appreciate all the time and money her mother had spent to pick out such a perfect dress. Marlene remembered how scared she was when her mother was so distraught and how much shame she felt to have done such harm to make her mother feel that way.

Over the many months that Marlene and I continued to talk in therapy, she began to make connections between how her mother, on many occasions would be hurt if Marlene didn’t have the “right” response. She became clearer that she would do anything to ensure that she was not the cause of her mother’s distress. In fact, Marlene had given herself the job of making her mother happy. As Marlene became aware of this, she also began to realize that with her strong need to keep her mother happy and not cause her any hurt or distress, she had learned to overlook her own needs and desires, especially when they conflicted with what she knew her mother needed.

When Marlene talked about how she had learned to disregard her own wishes and squelch her own voice, she started to make connections to her behavior with Ben. Her fear of increasing Ben’s hurt when their needs conflicted, gave way to the idea that maybe she could talk with Ben about this. She recognized that Ben’s reaction when he was hurt was nothing like her mother’s intensely distraught response. Perhaps, there was a way for them to talk and negotiate and consider both of their needs.

In fact, Ben was surprised to learn that Marlene was scared to assert her needs for fear of hurting him. He told her that even though he felt hurt, he didn’t feel she had done any harm to him. He told Marlene that he didn’t think he was so fragile. He thought he could try to consider that when she expresses her needs, it didn’t have to mean that she was dismissing him. He told her he wanted to keep talking about this. He knew he could get hurt easily, but he didn’t want it to affect Marlene by causing her to inhibit her thoughts and feelings.

Marlene continues to come to therapy to work on becoming more comfortable expressing her own thoughts and feelings and dealing with her impact on those around her. She has gotten much better at dealing with conflict and asking for what she wants in the world. She is worrying less about being a bad person.  Marlene has become more tolerant of herself and more respectful of her right to say what she wants. She is increasingly able to say no to what someone she cares about wants and risk the possibility that they will feel hurt. As she is able to allow fuller expression to her true voice, she is feeling less anxious and depressed. She and Ben are doing better at talking with each other and they are much more able to address the conflicts between their needs in a constructive and loving way.

When we become overly interested and vigilant about the impact we have on others and design our behaviors to make sure they don’t have feelings we can’t tolerate, we are putting our authentic selves on hold. This denial of who we are causes us to build up feelings consciously and unconsciously. Preventing ourselves from expressing what we think and feel, and shutting up our true selves, puts us at risk for anxiety and depression. If we can learn to become more comfortable with how we impact others, and address what we think our impact is, instead of trying to control the other’s feelings, we will be promoting the development of our true selves.

If you read last month’s blog, Creativity vs Shadow, you will remember a brief mention of Deepak and Gotham Chopra’s book, The Seven Spiritual Laws of Superheroes. In the book Chopra identified shadow as a “force of the unconscious that can be destructive, divisive and/or self-sabotaging if it remains unconscious”. Shadow is difficult to recognize because left to it’s own devices it remains unconscious. Shadow is a zapping energy that lurks in the area of emotional suffering caused to oneself or to another. The concept can be broadly applied to families, groups, religions, governments, countries, etc. if we consider them bodies of energy.

It is often easy to recognize someone else’s shadow energy because it is not unconscious to us. It is recognizable it in the behavior of someone who is ‘acting out’ or conversely, someone who appears emotionless. Pointing out someone’s shadow is often met with resistance because shadow is tenacious. It develops as a coping mechanism over time. It pulls vital energy to it to enforce its stronghold.

Shadow is often the very issue that brings someone into therapy, although they may not recognize that aspect of themselves when they begin therapy. They come to therapy because they are suffering in some way and are looking for relief. Often therapy provides relief by helping people to understand their part in their own suffering and to develop new strategies to cope with their emotions.

Art therapy is a powerful tool for helping to get in touch with shadow. Art therapy brings images out from the unconscious to the surface where they can be experienced and felt through the senses and processed verbally. Creative arts therapies can include painting, drawing, collage, movement, sound, video, performance art, writing, dreams, digital media: such as dating profiles, pornography choices, avatars, gaming environments, etc.

Therapists often try to help clients to transform their emotional suffering (shadow) into well-being (freedom) through awareness and change of behaviors that do not ultimately serve their goals. Many of the blogs here on Good Therapy.org provide examples of shadow work. For example: Darren Haber, MFT, Addictions & Compulsions Topic Expert Contributor wrote about The Abused Husband a topic that is gravely under-reported. In Haber’s scenario, the most obvious example of shadow resides with the abuser. The abuser often does not know how s/he gets caught in the cycle of abuse that often escalates and can become very dangerous. The abused person on the other hand, not only suffers the abusers wrath but s/he is not able to understand how to stop the cycle of abuse by recognizing their complicity in it. I realize that my statement may jar strong reaction. Abuse is a dynamic between people. Darren Haber’s blog also contains a subtle example of shadow in the Abused Husband scenario. It resides with the onlooker who “even pumped her fist happily as she watched the woman slapping her partner.” Shadow is present in any violent act, or superficial judgment against another. In this example the onlooker’s shadow was triggered. It is particularly difficult to unravel a dynamic of abuse when it involves people whose lives are closely bonded.

Shadow is the part of the self that most humans get glimpses of but ignore or deny in favor of a self-perception that is ‘inflated’ or in some cases ‘deflated’ by ego. Neither ego inflation nor ego deflation can be sustained without some form of destructive result. For example: Jim Hutt, Ph.D., Family Problems Topic Expert Contributor too Good Therapy.org recently wrote in his blog, Resentful Compliance vs Commitment about a relationship where one person is “resentfully compliant” by doing what their partner wants, while they are “resentful about doing it”. Resentment falls to shadow. The resentful person may say to themselves, “oh, it doesn’t matter that my partner is getting their way again, it’s no big deal”, (ego deflation) when in actuality, resentment grows into a big deal because their true feelings are denied. The result can often be passive-aggressive behavior. The other partner may think that there is nothing wrong with being persistent and that getting their way is a sign of strength (ego inflation). Oftentimes that ego inflation comes out of a profound fear and vulnerability. Most of the time, without realizing how they are complicit in the toxic environment of the relationship both parties continue to project their emotions out onto the other.

In therapy, the therapist encounters shadow in the painful experiences that their clients share. The therapist and client build a safe relationship where shadow can be explored. Shadow is very difficult work because of resistance. The outcome of examining oneself and facing what has happened in one’s life, however, gives a person freedom to create change and use the wealth of energy that was tied up in shadow.

Yesterday Ellen walked into my office looking annoyed and confused. “I don’t know what to do. Robin invited me to her wedding and I don’t want to go, but I think I should. It’s a destination wedding, a long weekend in Mexico- four days! It might be fun but I can’t afford it, and I can’t take time off from work either. But I have to go.”

“Why do you have to go?” I asked.
“Because of what happened. Her parents both died in an auto accident last year, and she will feel awful getting married without them.”
“That is tragic. Who is standing up for her?”
“Luckily, Robin has brothers and a sister, aunts, uncles and cousins- a big family, and they will all be there.”

“That’s good. Are you and Robin close friends?”
“No. But I helped her out a lot when her parents died, and I feel like I have to go. I’ve been worrying about this all week, ever since I got the invitation. I went out and charged plane tickets and bought some really nice presents right away. Maybe I can find somebody to share a hotel room so I can save some bucks. I’m really over my head financially. I just can’t afford this…..”

“You feel you have to go, even though you can’t,” I said.
“What should I do? I’m driving myself crazy.”
“Well, explain to me why you think you have to go.”
“I told you, Robin’s parents died in an accident.”
“That’s awful, but why does that mean you have to go to the wedding?”
“To make up for her parents.”
“Oh, can you?”
“Of course not. But Robin expects me to be there. What should I do?”

So there you have it. That’s the problem. Ellen wanted me to tell her what to do, but I thought it was more important for Ellen to figure this out for herself. Perhaps I’ll tell you her decision- but maybe it’s more interesting to ask you what you think about the situation she found herself in.  Difficult decisions like this have to be made by the person involved, not by the therapist. There are many answers; Ellen has to find out what is the best answer for herself. What does she really want to do? Maybe we can figure it out.

We have some clues to help with our detective work:

1. Ellen bought the tickets immediately, even though she couldn’t afford to.
2. She bought wedding presents- more than one, right away too. And she charged everything.
3. After she spent the money, she worried about going. Ellen really didn’t have the money or, equally and maybe more important, the time. She had just started a new job and had no vacation time. Her boss might not like her taking time off right away.
4. She feels like she HAS TO go. She never said she WANTED TO GO. I wondered if she was feeling guilty in her relationship with Robin. Ellen told me once that she feels like she has a charmed life- a loving family, a promising relationship, and a meaningful vocation. Robin’s life, by comparison, is far from charmed. Her parents both died young, her career is not going well. She is getting married, though. And, unlike Ellen, she has no money problems- she came into a lot of money when her parents died.  Clearly, she would rather have her parents and not the money, but a hefty financial back up is some compensation.
5. There are lots of things we all have to do; was going to the wedding a “have to”? It conflicted with Ellen’s job obligations; she was afraid her job might be in jeopardy if she just took time off. It was not easy to get this job, and she really liked it and needed it too.
6. Ellen didn’t seem very excited about Robin’s wedding. Was she envious because she wanted to get married too?
7. Ellen seemed stuck between obligation and generosity. If she really wanted to go, she would deal with the problems involved and get on with it. I know Ellen; she’s that kind of person. She sounded like she felt forced.

Generosity must come from the heart. If your head is telling you that you must, and your heart is saying otherwise, take another look at the situation.  Ellen’s body language was pinched up and uncomfortable- anxious looking. She needed to find a free place inside herself to listen deeply and find out what she really wanted to do.

There are many answers. What would you do? What do you think Ellen decided to do?

Related articles:
Part II: Should You Attend a Friend’s Wedding Even If Your Heart Says “No”?
A Picture of Lasting Love
Love Is Not Enough

You might have heard that “love is the glue” that holds us together. I’d like to make a case for mindfulness as a similar connecting agent. In thinking of the work I am passionate about offering at Counseling on Capitol Hill, I’ve discovered that the various offerings have a common theme. What is it that couples counseling, Positive Discipline parent education, individual therapy, mindfulness coaching, and Family Therapy have in common?

Each of these offerings are about relationships, with ourselves, partners, kids, spirituality, and community. All of these relationships or domains depend on capacity and resilience.

When a child breaks a treasured dish, or tracks mud onto a newly-cleaned floor, it takes resilience to remember our compassionate self. If we see the experience of what is happening as larger than our capacity to tolerate, we send ourselves into crisis mode. In fight or flight mode, we don’t have access to clear thinking, empathy, or compassion. It is a good bet that if we are not prepared to handle this common occurrence, we will say or do something that we will regret.

[fat_widget_right]

What helps us develop capacity and resilience? The practice of mindfulness—with regard to our thoughts, emotions, sensations, and more—allows us to develop these abilities. Take the basic practice of awareness and counting of the breath, where we sit and bring attention to our normal breathing (available in most introductory books and articles, and demonstrated on my website’s mindfulness page). We set a timer for five minutes. During that time we note our “out breath” and our “in breath.” As with most attempts at concentration, we soon notice distracting noises, thoughts, and smells. We become aware of what is distracting us and then return to the simple focus on breath. Although it is a simple act, it is a very powerful way to develop resilience and capacity over time.

One wonderful and commonly-reported experience is that after meditating daily for a few weeks, we discover humor around the troubling eddies of thought that our minds often get stuck in. When my mind takes me back down familiar routes of thinking during mindfulness practice, I often chuckle at myself, noticing the dogged and familiar tendency before returning to my chosen focus. Humor is a sign that the door to resilience and greater capacity has been cracked open. What once took up my whole mind and started a heated reaction of frustration is now a bit smaller and doesn’t take up all the space.

I have seen similar developments in capacity with couples when they become familiar with their old patterns of disconnection. Once that pattern is named, it is easier to recognize. Sometimes a funny name helps too: we don’t want to go down that “toilet bowl” again! Another way of talking about capacity is how we say that we gain “distance” from things. Mindfulness practice and emotionally focused couples therapy both help create a bit of distance from and awareness of troubling patterns of disconnection.

Positive Discipline parent education (PD) also calls on us to maintain the space between ourselves as adults and the children and teens who we care about. PD is based on the observation that most negative behavior is based on a child’s mistaken belief about themselves or a mistaken attempt at getting a need met. For example, a child’s persistence might become annoying when they are acting on the mistake belief, “I don’t matter unless I am the center of attention.” Again, our work of developing capacity and resilience leads us to recognize the pattern and not get pulled into reacting to it.

Mindfulness coaching, individual, and family therapy also offer us the opportunity to recognize patterns and respond to ourselves and our loved ones with greater capacity. Greater capacity—knowing that we are not defined by a particular thought, behavior, or experience—allows us to have greater compassion. We’ve come full circle, as it is clear that our increased resilience is based on seeing who we are in relationship to our experience, rather than what happens. With increase capacity and resilience, it is a short leap to the belief that we are all trying to connect with others and our desires, and that sometimes we forget that others are good people in the same game.

Though it takes practice to entertain and maintain this perspective, through it we are able to approach and find balance in all five domains of relationship: personal, partnership, parenting, community, and spirituality. Instead of having to practice and maintain five things at once like a circus performer, we can intentionally choose to be in a few of our experiences each day. No matter how many times we get pulled off center, we can always choose to pull out one of the practices that helps us reground, relax, and relate. Whether you do mindfulness practice, therapy, playtime, tai chi, dancing, yoga, walking, cooking, or more as a way to feel better and reintegrate your five domains, your loving attention to yourself is developing more resilience and capacity in yourself and in the world. Keep up the good work!

Apparently, Abraham Maslow was right, according to a new study. University of Illinois researchers tested Maslow’s theory and discovered that people actually do feel happier when their basic needs are met. “Anyone who has ever completed a psychology class has heard of Abraham Maslow and his theory of needs,” said professor emeritus of psychology at the University of Illinois, Ed Diener, and lead author of the study. “But the nagging question has always been: Where is the proof? Students learn the theory, but scientific research backing this theory is rarely mentioned.” The researchers used data collected over five years from over 150 countries. The information gathered pertained to positive and negative emotions resulting from various basic needs, including food, shelter, money, safety, respect, social relations, and autonomy.

The study revealed that the happiest people were those who reported feeling fulfilled in most of those areas. But, contrary to Maslow, the sequence in which their “higher” and “lower” needs were met did not influence their sense of satisfaction or joy. The researchers also discovered that those who felt their life was positive did so more when their most basic needs of food, shelter, and money were met. The higher needs, autonomy, respect, and social support, were linked to a feeling of joy. “Thus life satisfaction is not just an individual affair, but depends substantially also on the quality of life of one’s fellow citizens,” Diener said.

“Our findings suggest that Maslow’s theory is largely correct. In cultures all over the world the fulfillment of his proposed needs correlates with happiness,” said Diener. “However, an important departure from Maslow’s theory is that we found that a person can report having good social relationships and self-actualization even if their basic needs and safety needs are not completely fulfilled.” He added, “Another revision of his theory is that we found that different needs produce different types of well-being.”

Reference:

Yates, D. (2011, June 30). Researchers look around the world for ingredients of happiness. Medical News Today. Retrieved from http://www.medicalnewstoday.com/releases/230109.php

A recent article brings the severely distorted ethical and psychological life of the late Stuart Greenberg, renowned psychologist, back into the spotlight. Although it has been nearly four years since the suicide of the expert witness, many of those whose lives he affected remember the actions he took as if it were yesterday. For decades Greenberg held the futures of children in his hands as he testified to the psychological state of the parents who fought for their custody. He was directly responsible for information juries would use to determine guilt or innocence in sexual assault cases and gave specific details that would impact monetary rewards. Greenberg had a professional and social stronghold in the courts and knew that his testimony was never challenged and was deemed credible, in part due to his impeccable presence as a consummate performer. That was, until one determined mother, Cathy Graden, fought back. She sued after revealing that Greenberg had distorted reports and created misleading allegations, deeming her unfit to raise her four year old son and costing her custody. After years of litigation, the state Examining Board of Psychology eventually levied disciplinary charges against the psychologist, and prohibited him from conducting parenting evaluations for three years. (more…)

We humans like things to stay the same. Even if we are open to change, change can be very difficult. There is nothing more disruptive than the death of someone you love, someone whose existence is part and parcel to your own. When those people die, we are left floundering. That person may be your child, your husband or wife, your companion, your friend, your sister, or your brother. The depth and breadth of your grief depends on the connectedness you feel to the person who has died—your spiritual, emotional, or physical connectedness, and often, your perception of your very existence. The more intertwined your life with a person, the more affected you are by your experience of grief when that person dies.

When someone you love dies, you experience deep, soul-wrenching pain. Your life changes. You change. Everything changes. Things are very different than you thought they would be. Yes, it hurts terribly. But there is nothing wrong with you. Grief is not pathological. Grief is normal. It totally sucks, but it is normal. Grief is a part of life—a very painful, difficult part of life. And it flat out just sometimes sucks, but it is normal. There are things you can do to help grief along its way; one thing I believe can be the most helpful is to engage in ritual.

[fat_widget_grief_right]

What Is a Ritual?

Rituals are actions done in purposeful ways that symbolize something much more than the acts themselves. Rituals are made up of actions that represent ideas, thoughts, myths, or beliefs about a particular thing. Rituals give purpose to action and always serve to connect us to something else, generally something greater than our own solitary selves. We may engage in ritual as we seek peace, clarity of mind, or to become more grounded. We may seek connectedness to family, a particular person, our culture, society, traditions, ancestors, or even to our own selves.

We perform mini-rituals daily. Most of us have a specific routine associated with preparing for bed each night; we may wear a particular piece of jewelry or clothing for specific occasions; or we may make our beds each morning. We might repeat a particular phrase when we make a toast, or perhaps we close our texts or emails in a certain way. Whether small or elaborate, the rituals we engage in tell stories about who we are, who we want to be, and what is important to us in our lives. Your own rituals may be derived from your family, culture, ethnicity, or a particular religious or spiritual tradition. No matter what stories they tell, rituals always provide structure, meaning, and connectedness.

Perhaps the most significant thing that rituals provide is a certain order to an existence that otherwise might be full of confusion and chaos. Human life is full of confusion and uncertainty and, undoubtedly, the most chaotic times in our lives are the times when we are grieving. Grief is chaos. Times of grief are when we need ritual most. Unfortunately, in our society, there are few rituals that are specifically designed for grieving people, aside from the funeral or memorial service. These are necessary and helpful, but grieving people need more than a couple of rituals to help quell the deep chaos the death of a loved one can bring.

Create Your Own Rituals

Creating your own personal rituals to remember your loved ones allows you to access and work through your grief in a safe and constructive way. Some people plan rituals in honor of a loved one’s birthday or an anniversary. Others choose to express their grief through small daily or weekly rituals. A ritual can be as elaborate as a public memorial service or as small as a quiet moment alone with your loved one’s picture. Some examples of small rituals include:

• Lighting a candle at certain, special times of the day or week to remind you of your loved one (for example, at dinnertime to represent sharing meals with him or her)
• Creating a memory scrapbook and filling it with photographs, letters, postcards, notes, or other significant memorabilia from your life together
• Spending time listening to your loved one’s favorite music or creating a special mix of music that reminds you of that person
• Watching his or her favorite movie
• Planting a tree or flowers in your loved one’s memory
• Making a donation to a charity that your loved one supported
• Visiting your loved one’s burial site
• Carrying something special that reminds you of your loved one that you can take out and hold when you feel the need
• Creating a work of art in your loved one’s memory
• Preparing and eating a special meal in honor of your loved one
• Developing a memorial ritual for your loved one on special days or whenever you wish

Some people engage in the smaller, spontaneous rituals listed above on a regular basis. You may do something similar, or you might choose to create a more structured ritual. You may decide to create a special ritual only one time, or you might decide to hold your ritual (or some version of it) on a regular basis—daily, weekly, monthly, or on special days like birthdays, anniversaries, holidays, or other special occasions.

When selecting activities for a more structured grief ritual, choose specific things to mark the opening and the closing of your ritual:

• Light a special candle used only for your ritual purposes
• Light some incense
• Read or say aloud an inspirational verse, poem, or prayer
• Sing a song
• Chant
• Play a particular selection of music
• Ring a chime or a bell

Clearly marking the beginning and the end of the ritual will help you transition into a different frame of mind at the opening, and it will signal that it is time to shift consciousness back to the mundane at the closing.

Remain Open: Do What Feels Comfortable to You

Before starting the ceremony, take a few deep breaths to center yourself. Remember that it is okay if you cry. This is your space and time to express your grief in whatever ways you need to do so. If all you can do is cry during your planned ritual time, most likely, that is what you need to do. Whatever happens in between the opening and closing of the ritual is completely up to you. You can have an activity planned, or you may be the sort of person who feels more comfortable planning nothing at all. Perhaps you’ll choose to do whatever you are moved to do once you are in the ritual space—you might wish to simply sit quietly for as long as you need to, listen to music, spend time crying, look through photos of your loved one, meditate, pray, or read some healing literature or a sacred text. It is okay to remain open and do whatever comes to you in the moment.

Sometimes you may feel the need to communicate something to your loved one. The sacred, safe space of a ritual is an ideal place to do this. When you need to communicate, you may choose to speak aloud, meditate on your thoughts silently, or write your thoughts in a letter. Consider incorporating the burning, burying, or floating of the letter that you write in a future ritual.

You may simply feel the need to release energy in your ritual space. Yell, scream, or cry as much as you need to. If you’re working through feelings of anger in your grief, keep pillows nearby that you can hit, punch, or throw. Tearing and ripping paper or stomping cardboard boxes can also help release anger. You may wish to include some movement, dance, or vocal expression such as singing, chanting, or yelling. You might want to beat on a drum or play some other instrument to release energy and emotion through sound.

Consider Inviting Others

You can conduct your grief rituals alone or with others. Your ritual could be an ideal time to share your grief with friends and family members grieving the same loss. If you invite others to join your ritual, you may wish to ask each person to share something about your lost loved one—a memory, story, or thought. Ask guests to bring something to read or share as part of the ritual, and invite them to participate in any ritual activity you develop, such as chanting, drumming, or letter-writing.

Continue Your Ritual as Needed

Conduct your grief rituals for as long and as often as you need to. As you heal, you may find that your need to engage in ritual for your grief will wane. Continuing to maintain some of your small rituals, such as continuing to carry your loved one’s photograph or wearing a particular sentimental piece of jewelry may serve you. Your more elaborate rituals may change over time, or you may feel the need to hold them only on special occasions, such as birthdays or anniversaries. If you have created a shrine or altar that you have used in your rituals or kept in your home, you may find that you wish to make changes to it over time. This is okay, too. The changes mean that your personal process through grief is progressing, and your rituals have helped you move from chaos and pain to wholeness and stability.

I hope that this has helped you think about ritual and how you might use it as you move through your own grief process. Please feel free to comment about how ritual has helped you, what kinds of ritual activity has helped you—large or small—and what your thoughts are on engaging in ritual to help us move toward healing.

One of the cornerstones of Acceptance and Commitment Therapy (ACT) is the concept of workability. The aim of ACT is for our clients to create a rich, meaningful, and vibrant life. Workability is how we determine whether a client’s behaviors are serving that end. Usually, people know when their behaviors are not working for them, but because they are often fused with their thoughts, they may have a hard time acting any other way. Instead of bringing them closer to the life they want, their behaviors are more or less a means of struggling with or avoiding painful thoughts and feelings. To demonstrate how this might appear in a therapy session I’d like to present the case of Samantha (Of course names and details have been altered to protect confidentiality):

Samantha is in her late twenties, single, no children, has her own apartment in a suburban neighborhood, a cat, a steady job for the last year and a half, an unused gym membership, and hasn’t been on a date in four years. She complains about her female co-workers being “fake” and “slutty” yet she secretly wants to be like them and to be liked by them. Any time an opportunity arises where she is invited to attend a happy hour with work people, she has an excuse not to attend. She then goes home and cries before opening a pint of ice cream and watching pre-recorded episodes of “fill-in-the-blank-reality-television.” (more…)

Group therapy can be the most nurturing and also the most challenging form of therapy. It is highly effective. While it doesn’t replace individual therapy, it can be a great adjunct and a final step in the healing process.

Group therapy is very relevant for survivors of childhood abuse and in fact for any traumatized individual. Isolation and separation from communal support is a primary characteristic of trauma, and that is exactly what group therapy provides. Enduring recovery cannot occur in isolation, it can only take place within the context of relationships. The group serves as a symbolic societal witness to each victim’s experience, as it is retold and relived in the group process. Fundamental societal functions – being made to feel safe and seen, sharing emotional distress, validating one’s experience, minimizing shame, recognizing and encouraging strengths and taking personal responsibility are now played out within the group interaction. The successful group environment provides a corrective emotional experience in which past dynamics of self-blame, lack of trust, and silencing of the victim will be evoked and then worked through. These groups offer a quality of support and understanding that is simply not available in the survivor’s regular social environment. (more…)