Fear and anxiety

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.

When to Fake It Till You Make It (and When You Shouldn’t)

Faking it for the right reasons can change you for the better. Here’s why.

Posted Jun 27, 2016By Amy Morin

One day, a client came to see me because she felt socially awkward. She knew that her inability to make small talk was holding her back both personally and professionally. As a shy person, she hated going to networking events. But making connections was vital to her career.I asked, “What do you usually do when you go to a networking event?” She said, “I stand awkwardly off to the side and wait to see if anyone will come talk to me.” I asked her, “What would you do differently if you felt confident?” and she said, “I’d initiate conversation and introduce myself to people.”

Right then and there, she discovered the solution to her problem: If she wanted to feel more confident, she had to act more confident. That wasn’t quite what she wanted to hear. She’d hoped for a solution that would immediately make her feel more confident. But the key to becoming more comfortable in social situations is practice.Her instinct was to wait until she felt more confident, but that confidence wasn’t going to magically appear out of thin air—especially if she was standing around by herself. However, if she started talking to people like a confident person, she’d have an opportunity to experience successful social interactions, and each of these would boost her confidence.

Acting “As If”

Acting “as if” is a common prescription in psychotherapy. It’s based on the idea that if you behave like the person you want to become, you’ll become like this in reality:

1. If you want to feel happier, do what happy people do—smile.

2. If you want to get more work done, act as if you are a productive person.

3. If you want to have more friends, behave like a friendly person.

4. If you want to improve your relationship, practice being a good partner.Too often we hesitate to spring into action. Instead, we wait until everything feels just right or until we think we’re ready. But research shows that changing your behavior first can change the way you think and feel.

The Biggest Mistake Most People Make

Faking it until you make it only works when you correctly identify something within yourself that’s holding you back. Behaving like the person you want to become is about changing the way you feel and the way you think.If your motives are to prove your worth to other people, however, your efforts won’t be successful, and research shows that this approach actually backfires. A study published in the Journal of Consumer Research found that people who tried to prove their worth to others were more likely to dwell on their shortcomings. Ambitious professionals who wore luxury clothing in an effort to appear successful, and MBA students who wore Rolex watches to increase their self-worth just ended up feeling like bigger failures. Even worse, their attempts to project an image of success impaired their self-control. They struggled to resist temptation when they tried to prove that they were successful. Putting so much effort into faking it used up their mental resources and interfered with their ability to make good choices.

How to “Fake It” the Right Way

Acting “as if” doesn’t mean being phony or inauthentic. It’s about changing your behavior first and trusting the feelings will follow. As long as your motivation is in the right place, faking it until you make it can effectively make your goals become reality. Just make sure you’re interested in changing yourself on the inside, not simply trying to change other people’s perceptions of you.

Gossiping is a universal social behaviour that involves the giving and receiving of information about others, generally perceived as having a negative effect on social groups and it is commonly sensationalistic in manner. The psychology of gossiping encompasses various aspects of human behaviour, including social interaction, communication, and interpersonal relationships.

Gossiping serves several psychological functions, such as forming and maintaining social bonds, establishing group norms, and conveying social information. Understanding the psychology of gossiping requires an examination of the underlying motivations, cognitive processes, and social dynamics involved in this behaviour.

One of the primary psychological functions of gossiping is its role in social bonding. According to evolutionary psychologists, gossiping may have evolved as a mechanism for monitoring and regulating social relationships within groups. By sharing information about others, individuals can establish and reinforce alliances, as well as identify potential threats or allies within their social networks. Gossiping also serves as a form of social currency, allowing individuals to exchange information and build rapport with others.

Furthermore, gossiping can be driven by intrinsic motivations related to curiosity and entertainment. People are naturally drawn to stories about others, particularly those involving conflict, romance, or scandal. This inclination toward sensationalistic narratives reflects the human tendency to seek novelty and emotional arousal through storytelling. From a psychological perspective, gossiping can be seen as a means of satisfying these innate cognitive and emotional needs.

In addition to its role in social bonding and entertainment, gossiping serves as a mechanism for transmitting social information and enforcing group norms. Through gossip, individuals communicate expectations and judgements regarding behaviour, values, and social roles within their communities. Gossip can function as a form of informal social control by publicly sanctioning or condemning certain behaviours, thereby influencing the conduct of group members.

The psychology of gossiping involves considerations of ethical and moral implications. While gossip can facilitate social cohesion and information sharing, it can also lead to negative consequences such as reputational damage, interpersonal conflict, disharmony, and breaches of privacy. Understanding the psychological mechanisms underlying gossiping can shed light on the ethical dilemmas associated with this behaviour and inform strategies for promoting responsible communication within social contexts.

Gossiping can indeed be malicious, as it involves spreading rumors or information about others that may be harmful, untrue, or damaging to their reputation. Malicious gossip can have serious consequences for the individuals involved, leading to damaged relationships, loss of trust, and even psychological harm. It is important to understand the impact of malicious gossip and the ethical considerations surrounding the spread of such information.

Malicious gossip is often driven by negative intentions, such as jealousy, resentment, or a desire to harm someone’s reputation. It can take various forms, including spreading false information about an individual’s personal life, career, or character. In some cases, malicious gossip may be used as a tool for bullying or manipulation, with the intent to undermine someone’s social standing or credibility.

The effects of malicious gossip can be far-reaching. It can lead to strained relationships, social ostracism, and damage to one’s professional reputation. In extreme cases, it can even result in legal action if the spread of false information causes tangible harm to an individual’s livelihood or well-being.

In summary, the psychology of gossiping encompasses various psychological functions, including its role in social bonding, entertainment, information transmission, and norm enforcement. By examining the underlying motivations, cognitive processes, and social dynamics involved in gossiping, researchers can gain insights into the complexities of human social behavior and interpersonal communication.

References:

Adler, R., & Proctor II, R. F. (2014). Looking out/looking in (14th ed.). Cengage Learning. (Print)

Dunbar, R.I.M. “Gossip in Evolutionary Perspective.” Review of General Psychology (Print)

Foster E.K., & Campbell W.K. “The Psychology of Gossip: A Review.” Social Psychological Review (Print)

Kniffin K.M., & Wilson D.S. “Evolutionary Perspectives on Gossip.” Social Psychology Quarterly (Print)

Kowalski, R. M., Limber, S. P., & Agatston, P. W. (2012). Cyberbullying: Bullying in the digital age (2nd ed.). Wiley-Blackwell. (Print)

Manning, J., & Levine, L. J. (2016). The psychology of social media: Why we like, share, comment and keep coming back. Routledge. (Print)

Robbins M.L., & Karan A. “Gossip: The Good, The Bad & The Ugly.” Journal of Applied Social Psychology (Print)

Salmivalli, C., & Graham-Kevan, N. (Eds.). (2019). Intimate partner violence: New perspectives in research and practice. Routledge. (Print)

Smith, P., & Steffgen, G. (Eds.). (2013). Cyberbullying through the new media: Findings from an international network. Psychology Press. (Print)

Sommerfeld R.D., & Jordan J.J. “The Evolutionary Foundations of Gossip.” Biological Theory (Print)