The Essence of REBT, by Dr Albert Ellis

An original essay by Dr Albert Ellis, outlining the philosophical basis of Rational Emotive Behaviour Therapy (REBT), presented here by Dr Jim Byrne, as a contribution to public awareness of the approach of this school of psychotherapy and counselling.

The Essence of Rational Emotive Behavior Therapy: A Comprehensive Approach to Treatment

by Albert Ellis, PhD.

Rational Emotive Behavior Therapy (REBT) is a comprehensive approach to psychological treatment that deals not only with the emotional and behavioral aspects of human disturbance, but places a great deal of stress on its thinking component. Human beings are exceptionally complex, and there neither seems to be any simple way in which they become “emotionally disturbed,” nor is there a single way in which they can be helped to be less-defeating. Their psychological problems arise from their misperceptions and mistaken cognitions about what they perceive; from their emotional underreactions or overreactions to normal and unusual stimuli; and from their habitually dysfunctional behavior patterns, which enable them to keep repeating nonadjustive responses even when they “know” that they are behaving poorly.

PHILOSOPHICAL CONDITIONING

REBT is based on the assumption that what we label our “emotional” reactions are largely caused by our conscious and unconscious evaluations, interpretations, and philosophies. Thus, we feel anxious or depressed because we strongly convince ourselves that it is terrible when we fail at something or that we can’t stand the pain of being rejected. We feel hostile because we vigorously believe that people who behave unfairly to us absolutely should not act the way they indubitably do, and that it is utterly insufferable when they frustrate us.

Like stoicism, a school of philosophy that existed some two thousand years ago, rational emotive behavior therapy holds that there are virtually no good reasons why human beings have to make themselves very neurotic, no matter what kind of negative stimuli impinge on them. It gives them full leeway to feel strong negative emotions, such as sorrow, regret, displeasure, annoyance, rebellion, and determination to change social conditions. It believes, however, that when they experience certain self-defeating and unhealthy emotions (such as panic, depression, worthlessness, or rage), they are usually adding an unrealistic and illogical hypothesis to their empirically-based view that their own acts or those of others are reprehensible or inefficient and that something would better be done about changing them.

If you want to know how REBT deals with social anxiety, then please take a look at Michael Edelstein's 3 Minute Therapy approach.

Rational emotive behavior therapists — often within the first session or two of seeing a client — can almost always put their finger on a few central irrational philosophies of life which this client vehemently believes. They can show clients how these ideas inevitably lead to emotional problems and hence to presenting clinical symptoms, can demonstrate exactly how they forthrightly question and challenge these ideas, and can often induce them to work to uproot them and to replace them with scientifically testable hypotheses about themselves and the world which are not likely to get them into future neurotic difficulties.

(To find out more about Jim Byrne and the ABC Coaching services, check out the Homepage, here.)

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Albert Ellis continues:

12 IRRATIONAL IDEAS THAT CAUSE AND SUSTAIN NEUROSIS

Rational therapy holds that certain core irrational ideas, which have been clinically observed, are at the root of most neurotic disturbance. They are:

(1) The idea that it is a dire necessity for adults to be loved by significant others for almost everything they do — instead of their concentrating on their own self-respect, on winning approval for practical purposes, and on loving rather than on being loved.

(2) The idea that certain acts are awful or wicked, and that people who perform such acts should be severely damned — instead of the idea that certain acts are self-defeating or antisocial, and that people who perform such acts are behaving stupidly, ignorantly, or neurotically, and would be better helped to change. People’s poor behaviors do not make them rotten individuals.

(3) The idea that it is horrible when things are not the way we like them to be — instead of the idea that it is too bad, that we would better try to change or control bad conditions so that they become more satisfactory, and, if that is not possible, we had better temporarily accept and gracefully lump their existence.

(4) The idea that human misery is invariably externally caused and is forced on us by outside people and events — instead of the idea that neurosis is largely caused by the view that we take of unfortunate conditions.

(5) The idea that if something is or may be dangerous or fearsome we should be terribly upset and endlessly obsess about it — instead of the idea that one would better frankly face it and render it non-dangerous and, when that is not possible, accept the inevitable.

(6) The idea that it is easier to avoid than to face life difficulties and self-responsibilities — instead of the idea that the so-called easy way is usually much harder in the long run.

(7) The idea that we absolutely need something other or stronger or greater than ourselves on which to rely — instead of the idea that it is better to take the risks of thinking and acting less dependently.

(8) The idea that we should be thoroughly competent, intelligent, and achieving in all possible respects — instead of the idea that we would better do rather than always need to do well and accept ourselves as a quite imperfect creature, who has general human limitations and specific fallibilities.

(9) The idea that because something once strongly affected our life, it should indefinitely affect it — instead of the idea that we can learn from our past experiences but not be overly-attached to or prejudiced by them.

(10) The idea that we must have certain and perfect control over things — instead of the idea that the world is full of probability and chance and that we can still enjoy life despite this.

(11) The idea that human happiness can be achieved by inertia and inaction — instead of the idea that we tend to be happiest when we are vitally absorbed in creative pursuits, or when we are devoting ourselves to people or projects outside ourselves.

(12) The idea that we have virtually no control over our emotions and that we cannot help feeling disturbed about things — instead of the idea that we have real control over our destructive emotions if we choose to work at changing the musturbatory hypotheses which we often employ to create them.

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NOTE FROM JIM BYRNE

Those 12 irrational beliefs are clearly crazy, illogical and/or unreasonable. In Cognitive Emotive Narrative Therapy (CENT), we hold on to those 12 irrational beliefs, but we resist the temptation to generalize to the idea that "all shoulds are therefore bad". We insist on holding on to "moral shoulds". Moral shoulds are not just "moral preferences". They are more accurately seen as "moral prescriptions". We expect that the people with whom we relate will conform to the moral shoulds that apply to their circumstances. We will not accept that their immoral behaviour can be accounted for merely by the fact that they are "fallible humans". We will hold them to account for their immoral acts. They are responsible for their own actions, and they have good and bad tendencies. We expect them to commit to pursue the good tendencies and to resist the bad. (More on this later).

To find out more about Jim Byrne and the ABC Coaching services, check out the Homepage, here.

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Next, Albert Ellis' essay continues, from above:

MAIN DIFFERENCES FROM OTHER SCHOOLS

1. De-emphasis of early childhood. While REBT accepts the fact that neurotic states are sometimes originally learned or aggravated by early teaching or irrational beliefs by one’s family and by society, it holds that these early-acquired irrationalities are not automatically sustained over the years by themselves.

Instead, they are very actively and creatively re-instilled by the individuals themselves. In many cases the therapist spends very little time on the clients’ parents or family upbringing; and yet helps them to bring about significant changes in their disturbed patterns of living. The therapist demonstrates that no matter what the clients’ basic irrational philosophy of life, nor when and how they acquired it, they are presently disturbed because they still believe this self-defeating world- and self-view. If they will observe exactly what they are irrationally thinking in the present, and will challenge and question these self-statements they will usually improve significantly.

2. Emphasis on deep philosophical change and scientific thinking. Because of its belief that human neurotic disturbance is largely ideologically or philosophically based, REBT strives for a thorough-going philosophic reorientation of a people’s outlook on life, rather than for a mere removal of any of their mental or psychosomatic symptoms. It teaches the clients, for example, that human adults do not need to be accepted or loved, even though it is highly desirable that they be. REBT encourages individuals to be healthily sad or regretful when they are rejected, frustrated, or deprived. But it tries to teach them how to overcome feelings of intense hurt, self-deprecation, and depression. As in science, clients are shown how to question the dubious hypotheses that they construct about themselves and others. If they believe (as alas, millions of us do), that they are worthless because they perform certain acts badly, they are not merely taught to ask, “What is really bad about my acts?” and “Where is the evidence that they are wrong or unethical?” More importantly, they are shown how to ask themselves, “Granted that my acts may be mistaken, why am I a totally bad person for performing them? Where is the evidence that I must always be right in order to consider myself worthy? Assuming that it is preferable for me to act well rather than badly, why do I have to do what is preferable?”

Similarly, when people perceive (let us suppose, correctly) the erroneous and unjust acts of others, and become enraged at these others, they are shown how to stop and ask themselves, “Why is my hypothesis that the people who committed these errors and injustices are no damned good a true hypothesis? Granted that it would be better if they acted more competently or fairly, why should they have to do what would be better?”

REBT teaches that to be human is to be fallible, and that if we are to get on in life with minimal upset and discomfort, we would better accept this reality — and then unanxiously work hard to become a little less fallible.

3. Use of psychological homework. REBT agrees with most Freudian, neo-Freudian, Adlerian, and Jungian schools that acquiring insight, especially so-called emotional insight, into the source of their neurosis is a most important part of people’s corrective teaching. It distinguishes sharply, however, between so-called intellectual and emotional insight, and operationally defines emotional insight as individuals’ knowing or seeing the cause of their problems and working, in a determined and energetic manner, to apply this knowledge to the solution of these problems. The rational emotive behavior therapist helps clients to acknowledge that there is usually no other way for him to get better but by their continually observing, questioning, and challenging their own belief-systems, and by their working and practicing to change their own irrational beliefs by verbal and behavioral counter-propagandizing activity. In REBT, actual homework assignments are frequently agreed upon in individual and group therapy. Assignments may include dating a person whom the client is afraid to ask for a date; looking for a new job; experimentally returning to live with a husband with whom one has previously continually quarrelled; etc. The therapist quite actively tries to encourage clients to undertake such assignments as an integral part of the therapeutic process.

The REBT practitioner is able to give clients unconditional rather than conditional positive regard because the REBT philosophy holds that no humans are to be damned for anything, no matter how execrable their acts may be. Because of the therapist’s unconditional acceptance of them as a human, and actively teaching clients how to fully accept themselves, clients are able to express their feelings more openly and to stop rating themselves even when they acknowledge the inefficiency or immorality of some of their acts.

In many highly important ways, then, rational emotive behavior therapy utilizes expressive-experimental methods and behavioral techniques. It is not, however, primarily interested in helping people ventilate emotion and feel better, but in showing them how they can truly get better, and lead to happier, non-self-defeating, self-actualized lives.

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POSTSCRIPT BY JIM BYRNE:

In REBT we try to identify the beliefs (Bs) that clients are using to upset themselves, and then we try to get the client to change those Bs to something more logical, realistic and self-helping. This process of "disputing irrational beliefs" - or "debating the client's irrationalities" to encourage them to change them - is a highly skilled process. It is important that new therapists are trained by skilled trainers, who can teach them the difference between assertive and aggressive confrontations; the difference between disputing in an "Adult" fashion, rather then a "Parent" fashion; and who can teach them a range of skilful questioning and reflection processes. (The process known as "Socratic questioning" is really a "blah phrase" to which nothing precise is attached. Plato's-Socrates was not a skilful questioner in a therapeutic sense, in that his goal was to demonstrate that his interlocutors did not know what they were talking about! Jim Byrne has begun the process of engaging in a critical enquiry regarding questions and their use, here).

Questions can be used for five basic functions: (1) to focus the attention of the client on something useful/valuable/interesting, therapeutically speaking; (2) to cause their thinking to start up; (3) to ask them for information; (4) to give them information, indirectly, by rhetorical inquiry; and to cause their thinking to come to a conclusion. Those question types can also be combined into two part questions, e.g. to focus attention and to collect information. (See: Nierenberg, G.I., 1987, The Complete Negotiator, London: Souvenir Press). Asking clients for "REBT answers" which have not yet been taught to them seems to me to be futile and abusive!

Beware: Asking questions can trigger anxious responses in clients. Remember those years of being quizzed in school, so the teacher could "make you wrong", and your peers could chuckle at your expense? That is still hanging around in the memory banks of many if not most therapy clients! A bit of empathy should help here.

Some counselling and therapy students worry about the ethical implications of the confrontation of clients with the unpleasant reality that it is not so much the client's adversities that are causing their emotional upsets as much as it is their irrational attitudes towards those unpleasant activating realities. (But, of course, actually it's both!) This question was recently addressed in a Google Answer, here.

To find out more about REBT, please take a look at the 'What is REBT?' page;

Or, the About Albert Ellis page.

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The Institute for CENT.

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This is a very useful overview of REBT by its creator, and it will be reviewed in due course to see in what ways Cognitive Emotive Narrative Thearpy (CENT) deviates from this philosophy.

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