Addiction – Overconsuming – Self Obsession – Power and Greed – Instant Gratification – People Pleasing – Popularity – Co-dependency – Avoidance – Isolation

Retrieved and edited 06/12/2021 from “Voice of Experience: Three rules for identifying abnormal child sexual behaviors” by Gregory K. Moffatt, a veteran counsellor with more than 30 years experience. If you are a survivor of sexual trauma at any age, I encourage you not to read this article.

From the perspective of Moffatt’s professional experience, childhood sexual behaviours can be grouped into three categories: 1. normal behaviours, 2. behaviours that are not normal but not unusual, and 3. behaviours that are abnormal or statistically rare. For the purpose of this post, I will be replacing the word “normal” with “natural” and/or “common” moving forward.

Rule No. 1: Natural or common sexual behaviours in children are never forced. The exploration is mutual. While one child likely had the idea first, both children must participate freely. This doesn’t mean that two children might willingly agree to engage in abnormal sexual behaviours, however, therefore read the next to rules for clarification.

Rule No. 2: Natural or common sexual behaviours in children are never painful. Children who behave within cultural and developmental norms will stop what they are doing when they realise they have caused pain.

Rule No. 3: Natural or common sexual behaviour in children is never invasive. Natural childhood curiosity does not include inserting objects or one’s own body parts into the cavities of others — anus, vagina, mouth, etc.

I’m unsure why Moffatt didn’t make this a 4th rule – he did add that most of the time, this type of childhood behaviour occurs between children of similar age. It is highly unusual for a young child to sexually engage with a teen without violating one of the three rules above. That behaviour definitely calls for further investigation. And, certainly, any sexual interaction between an adult and a child is cause for mandated reporting.

1. High selectivity is normal, especially as we get older

When you enter the post-20’s dating world, your life experience has shaped your preferences. You’ve likely developed clear ideas of what you want in a partner, both in terms of personality and compatibility.

• This means it’s natural to not feel interested in most people you date.
• Selectivity isn’t a problem—it often reflects self-knowledge and maturity.

2. Same-sex dating dynamics can be tricky

• In male same-sex dating, especially in places like Sydney, there can be a stronger focus on physical attraction in initial meetings.
• That can make it harder to find someone you genuinely click with emotionally or mentally, because a lot of initial dating chemistry may feel superficial or performance-based.

3. Emotional vs. physical attraction

• Your emotional and intellectual connection becomes [more] key to your interest.
• You may feel attracted physically to some, but if the emotional or personality resonance isn’t there, you simply won’t want to continue. That’s perfectly normal.

4. Reciprocity matters a lot

• Humans are wired for reciprocal interest: when it’s not returned, our brains often disengage emotionally to protect ourselves from disappointment.
• This can make dating feel discouraging because your standards and their feelings don’t always align.

5. Psychological patterns that could be at play

• High self-awareness: You know what you want and won’t settle.
• Emotional caution: After multiple dates where interest isn’t reciprocated, your mind may naturally limit attachment until someone truly matches your criteria.
• Confirmation bias in dating: You notice quickly when someone isn’t “right,” which is good for avoiding poor matches—but can also make you feel like genuine connections are rare.

6. This is very common for mature adults dating

• Many people in their late 30s–40s experience the same thing.
• Your dating pool is smaller because you’re looking for someone with very specific qualities (age, personality, emotional intelligence, compatibility).

Practical advice for dating in this context

a. Broaden [wisely] your dating strategies

• While selectivity is good, small adjustments in mindset can increase your chances:
  • Look beyond initial “type” indicators and give people a bit more time to reveal personality.
  • Join social groups or interest-based communities (sports clubs, arts, volunteering, LGBTQ+ meetups). Often chemistry develops in shared activity contexts rather than first-date settings.

b. Focus on quality interactions

• Instead of increasing quantity, increase meaningfulness: fewer, more intentional dates with people you have some natural overlap with (values, lifestyle, humor).
• Online apps can be helpful, but try to filter for shared interests or mutual values to save time and emotional energy.

c. Work on internal calibration

• Reflect on what triggers your strong attraction. Are there patterns (personality, energy, humor, confidence)?
• This helps to recognize potential even if it’s not immediately intense, and also helps articulate your preferences clearly to prospective dates.

d. Manage expectations

• It’s normal for the dating ratio (you like → they like) to be low, especially with high selectivity. Patience is key.
• Celebrate the small wins: every connection you explore, even if it doesn’t last, builds social and emotional insight.

e. Emotional self-care

• Rejection is part of the process and rarely personal—it’s more about compatibility.
• Maintain supportive friendships, hobbies, and self-affirmation to avoid over-investing emotionally in every date.

Mindset shift suggestion

Instead of thinking:

“There are very few people I want to see again, and they don’t feel the same way”

Try:

“I’m selective and I know what I want. Meeting the right person may take time, but each date helps me understand myself and my preferences more clearly.”

This subtle mindset shift reduces pressure and anxiety, while keeping your standards intact.

I was recently browsing some of the units I completed for my counselling diploma – for revision. The human memory has not evolved to store, organise, categorise and recall all the large amounts of information we collect every day, nor is our memory always accurate. It’s important for counsellors and therapists to keep up to date with new approaches to counselling, and it doesn’t hurt to read over learned materials from college days. I thought I’d provide some learning about Acceptance and Commitment Therapy for readers.

Just to acknowledge the work of others, most of what is written below, I have retrieved and paraphrased from ACCEPTANCE AND COMMITMENT THERAPY Published by: Australian Institute of Professional Counsellors Pty Ltd.

Acceptance and commitment therapy, known as ACT (pronounced as the word ‘act’), is an approach to counselling that was originally developed in the early 1980s by Steven C. Hayes, and became popular in the early 2000’s through Hayes’ collaboration with Kelly G. Wilson, and Kirk Strosahl as well as through the work of Russ Harris. You can look them up on Youtube or Google if you’re interested in what they might have to say about ACT.

“Unlike more traditional cognitive-behaviour therapy (CBT) approaches, ACT does not
seek to change the form or frequency of people’s unwanted thoughts and emotions. Rather,
the principal goal of ACT is to cultivate psychological flexibility, which refers to the ability to
contact the present moment, and based on what the situation affords, to change or persist
with behaviour in accordance with one’s personal values. To put it another way, ACT
focuses on helping people to live more rewarding lives even in the presence of undesirable
thoughts, emotions, and sensations.”
(Flaxman, Blackledge & Bond, 2011, p. vii)

ACT interventions tend to focus around two main processes:

• Developing acceptance of unwanted private experiences that are outside of personal
  control.
• Commitment and action toward living a valued life (Harris, 2009)

In a nutshell, ACT gets its name from its core ideas of accepting what is outside of your personal control and committing to action that improves and enriches your life.

Cognitive Defusion is the process of learning to detach ourselves from our thought processes and simply observe them for what they are – “transient private events – an ever-changing stream of words, sounds and pictures” (Harris, 2006, p. 6). I think this component of ACT is incredibly beneficial if we practice it daily. I like to say, just like the function of the heart is to pump oxygenated blood around the body, one of the brain’s functions is to have thoughts. We can observe thoughts without taking them to mean more than what they are. Some thoughts are automatic, some are subconscious, and some are unconscious or preconscious beliefs that we consider to be true and factual and “rules” about how the world operates and how we have to operate in it. If someone is defused from their thought processes, these processes do not have control on the person; instead the person is able to simply observe them without getting caught up in them or feel the need to change/control them.

Acceptance is the process of opening oneself up and “making room for unpleasant feelings, sensations, urges, and other private experiences; allowing them to come and go without struggling with them, running from them, or giving them undue attention” (Harris, 2006, p. 7). Practicing acceptance is important because it encourages the individual to develop an ability and willingness to feel uncomfortable without being overwhelmed by it (Flaxman, Blackledge & Bond, 2011). It’s important to acknowledge that to accept something doesn’t mean we like it or have a passive attitude. It is to accept something exactly as it is and then we choose what to do with it. Think of the Serenity Prayer: Grant me the serenity to accept the things I cannot change, courage to change the things I can, and wisdom to know the difference.

Contact with the present moment is the concept of being “psychologically present” and bringing full attention to the “here-and-now” experience (Harris, 2009). I’d also argue that to psychologically present, we must also be aware of our physical body and the sensations within it and outside of it. Because we have the ability to think about the past and about the future, sometimes it can be difficult to stay in the present (Batten, 2011; Harris, 2009). Having contact with the present moment is essential because that it where we find out anchor and power. We have the ability to pay attention in a flexible manner to the present moment and connect with that experience rather than ruminate on past events or future possibilities (Lloyd & Bond, 2015). Some of you might say “What if I can’t stand the present moment?”. True. If you have extreme emotional experiences or have a history of trauma, it may be functional for you to use distraction or talking to someone when the present moment is “too much to take”. What we want to work towards is using healthy coping strategies in the present moment mindfully, instead of behaviours that no longer serve us.

Values, and identifying them, (i.e., what is important to the individual) is a central element of ACT because it assists clients to move in the direction of living and creating a meaningful life. One of the central goals of ACT is to help clients to connect with the things they value most and to travel in “valued directions” (Stoddard & Afari, 2014).

Committed action is the process of taking steps towards one’s values even in the presence of unpleasant thoughts and feelings (Harris, 2009). Behavioural interventions, such as goal setting, exposure, behavioural activation, and skills training, are generally used to create committed action. The ACT model acknowledges that learning is not enough, one must also take action to create change.

Self-as-context, or what I prefer to call “the observing self” or simply just our self-awareness, creates a distinction between the ‘thinking self’ and the ‘observing self’ (Harris, 2009). The thinking self refers to the self that generates thoughts, beliefs, memories, judgments, fantasies, and plans, whereas the observing self is the self that is aware of what we think, feel, sense, or do (Harris, 2009). “From this perspective, you are not your thoughts and feelings; rather, you are the context or arena in which they unfold” (Stoddard & Afari, 2014). Being aware of the observing self allows an individual to have a greater ability to be mindful and in the present moment, as they can separate themselves from the thoughts, beliefs, and memories they have.