Bozeman Workshops on Parenting

I’m just about to hit the road to Bozeman to provide a short class and evening presentation for Thrive and the Big Sky Youth Empowerment Program (BYEP). These are two fantastic organizations and I’m honored to make the trip and spend time talking about youth and how parents can move toward being the parents they want to be.

The 1:30pm presentation is titled, “Strategies and Techniques for Influencing and Motivating Children and Teenagers” and the powerpoints are here: Thrive Bozeman Motivation 2019

The 6:00pm workshop is at the Bozeman Public Library and is titled, “Transforming Explosive Tantrums Into Cooperation: Strategies for Helping Children (and Caretakers) Achieve Emotional Regulation.” Yep. . . that’s a mouthful. Here’s the powerpoint: Thrive Bozeman Explosive Solutions 2019

I also have a summary handout for participants here: Thrive Explosive Handout 2019

If you want more information about Thrive and BYEP and the cool and important work they do, you can find Thrive information here: https://allthrive.org/

And BYEP here:  https://www.byep.org/

Okay. Now, on to the important stuff: Go Griz!

Hatches B

 

Alfred Adler All Day Long

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It’s too bad, but IMHO we don’t ever seem to take enough time to celebrate the ideas and deeds of Alfred Adler. If, by chance, you’re not sure who the heck I’m talking about, then I’ll take that as validation of my point. Who was Alfred Adler? . . . sadly, that’s a question many people can’t answer.

Today, April 4, 2019, I’m doing a webinar on the similarities and distinctions between Alfred Adler’s “Individual Psychology” (aka Adlerian therapy) and cognitive-behavioral therapy. Most people who study these things, including Albert Ellis, recognize that Adler’s work was ahead of his time and much of what he wrote about can be considered foundational to cognitive therapy. Staunch Adlerians sometimes put it more dramatically when they say, “In the beginning, there was Adler.”

Today’s webinar has inspired me to renew my efforts to spread the gospel of Alfred Adler. If you read this blog regularly, you know I’ve done this before. You can read some of my previous Adler posts by clicking here: https://johnsommersflanagan.com/tag/adler/

Today, I feel like I’m taking the lazy way out. But Adler would likely correct me. He didn’t much believe in the word lazy. Instead, Adler would reformulate lazy as discouraged, or more specifically, in this, and many cases (think of your children, perhaps), what appears to be laziness is a function of having goals and aspirations that are beyond one’s reasonable skills and available time. I think that could be the case here. Although I’d like to shower you with lots of new and exciting Adlerian information, instead, I’m posting the first five pages of the Adlerian chapter of our Counseling and Psychotherapy theories textbook. Here it is . . . five pages of the start of a chapter that only begins to describe the life and work of the amazing Alfred Adler.

Chapter 3: Individual Psychology and Adlerian Therapy

We often wonder about Alfred Adler. Who was this man whose theories and approach predate and contribute substantially to ego psychology (Chapter 2), the cognitive therapies (Chapter 8), reality therapy (Chapter 9), feminist therapy (Chapter 10), and constructive perspectives (Chapter 11)? How did he develop—over 100 years ago—influential and diverse ideas that are foundational to so many different approaches to therapy, and so thoroughly infused into contemporary culture? His beliefs were so advanced that he seems an anomaly: He’s like a man from the future who landed in the middle of Freud’s inner circle in Vienna.

Introduction

Despite the ubiquity of Adler’s ideas, many contemporary mental health professionals don’t recognize, acknowledge, or appreciate his contributions to modern counseling and psychotherapy (Carlson & Englar-Carlson, 2017). Perhaps this is because Adler provided services for working class people, rather than the wealthy elite; or because he was an early feminist; or because his common sense ideas were less “sexy” than Freud’s.

What is Individual Psychology? (. . . and what is Adlerian Therapy?)

Individual psychology was the term Adler used to describe the psychotherapy approach he founded. Watts and Eckstein (2009) recounted Adler’s rationale for choosing the name Individual Psychology: “Adler chose the name individual psychology (from the Latin, individuum, meaning indivisible) for his theoretical approach because he eschewed reductionism” (p. 281).

Most people know individual psychology as Adlerian therapy, the contemporary applied term. Adlerian therapy is described as “a psychoeducational, present/future-oriented, and brief approach” (R. E. Watts & Pietrzak, 2000, p. 22). Similar to psychoanalytic psychotherapy, Adlerian therapy is also insight-oriented. However, therapists can use direct educational strategies to enhance client awareness.

Adler was a contemporary—not a disciple—of Freud. During their time, Adler’s ideas were more popular than Freud’s. Adler’s first psychology book, Understanding Human Nature, sold over 100,000 copies in six months; in comparison, Freud’s Interpretation of Dreams sold only 17,000 copies over 10 years (Carlson & Englar-Carlson, 2017). Jon Carlson (2015) referred to Adler as “the originator of positive psychology” (pp. 23-24).

Adler wove cognition into psychotherapy long before Albert Ellis and Aaron Beck officially launched cognitive therapy in the 1950s and 1960s. In the following quotation, Adler (1964; originally published in 1933) easily could be speaking about a cognitive rationale for a computerized virtual reality approach to treating fears and phobias (now growing in popularity in the 21st century):

I am convinced that a person’s behavior springs from his [or her] idea.… As a matter of fact, it has the same effect on one whether a poisonous snake is actually approaching my foot or whether I merely believe it is a poisonous snake. (pp. 19–20)

In his historical overview of the talking cure, Bankart (1997) claimed, “Adler’s influence on the developing fields of psychology and social work was incalculable” (p. 146). This chapter is an exploration of Alfred Adler’s individual psychology and his vast influence on modern counseling and psychotherapy.

Alfred Adler

Alfred Adler (1870-1937) was the second of six children born to a Jewish family outside Vienna. His older brother was brilliant, outgoing, handsome, and also happened to be named Sigmund. In contrast, Alfred was a sickly child. He suffered from rickets, was twice run over in the street, and experienced a spasm of the glottis. When he was 3 years old, his younger brother died in bed next to him (Mosak, 1972). At age 4, he came down with pneumonia. Later Adler recalled the physician telling his father, “Your boy is lost” (Orgler, 1963, p. 16). Another of Adler’s earliest memories has a sickly, dependent theme:

One of my earliest recollections is of sitting on a bench bandaged up on account of rickets, with my healthy, elder brother sitting opposite me. He could run, jump, and move about quite effortlessly, while for me movement of any sort was a strain and an effort. Everyone went to great pains to help me, and my mother and father did all that was in their power to do. At the time of this recollection, I must have been about two years old. (Bottome, 1939, p. 30)

In contrast to Freud’s childhood experience of being his mother’s favorite, Adler was more encouraged by his father. Despite his son’s clumsy, uncoordinated, and sickly condition, Adler’s father Leopold, a Hungarian Jew, firmly believed in his son’s innate worth. When young Alfred was required to repeat a grade at the same middle school Freud had attended 14 years earlier, Leopold was his strongest supporter. Mosak and Maniacci (1999) articulate Adler’s response to his father’s encouragement:

His mathematics teacher recommended to his father that Adler leave school and apprentice himself as a shoe-maker. Adler’s father objected, and Adler embarked upon bettering his academic skills. Within a relatively short time, he became the best math student in the class. (p. 2)

Adler’s love and aptitude for learning continued to grow; he studied medicine at the University of Vienna. After obtaining his medical degree in ophthalmology in 1895, he met and fell in love with Raissa Timofeyewna Epstein, and married her in 1897. She had the unusual distinction of being an early socialist and feminist. She was good friends with Leon and Natalia Trotsky and she maintained her political interests and activities throughout their marriage (Hoffman, 1994).

Historical Context

Freud and Adler met in 1902. According to Mosak and Maniacci (1999), Adler published a strong defense of Freud’s Interpretation of Dreams, and consequently Freud invited Adler over “on a Wednesday evening” for a discussion of psychological issues. “The Wednesday Night Meetings, as they became known, led to the development of the Psychoanalytic Society” (p. 3).

Adler was his own man with his own ideas before he met Freud. Prior to their meeting he’d published his first book, Healthbook for the Tailor’s Trade (Adler, 1898). In contrast to Freud, much of Adler’s medical practice was with the working poor. Early in his career, he worked extensively with tailors and circus performers.

In February 1911, Adler did the unthinkable (Bankart, 1997). As president of Vienna’s Psychoanalytic Society, he read a highly controversial paper, “The Masculine Protest,” at the group’s monthly meeting. It was at odds with Freudian theory. Instead of focusing on biological and psychological factors and their influence on excessively masculine behaviors in males and females, Adler emphasized culture and socialization (Carlson & Englar-Carlson, 2017). He claimed that women occupied a less privileged social and political position because of social coercion, not physical inferiority. Further, he noted that some women who reacted to this cultural situation by choosing to dress and act like men were suffering, not from penis envy, but from a social-psychological condition he referred to as the masculine protest. The masculine protest involved overvaluing masculinity to the point where it drove men and boys to give up and become passive or to engage in excessive aggressive behavior. In extreme cases, males who suffered from the masculine protest began dressing and acting like girls or women.

The Vienna Psychoanalytic Society members’ response to Adler was dramatic. Bankart (1997) described the scene:

After Adler’s address, the members of the society were in an uproar. There were pointed heckling and shouted abuse. Some were even threatening to come to blows. And then, almost majestically, Freud rose from his seat. He surveyed the room with his penetrating eyes. He told them there was no reason to brawl in the streets like uncivilized hooligans. The choice was simple. Either he or Dr. Adler would remain to guide the future of psychoanalysis. The choice was the members’ to make. He trusted them to do the right thing. (p. 130)

Freud likely anticipated the outcome. The group voted for Freud to lead them. Adler left the building quietly, joined by the Society’s vice president, William Stekel, and five other members. They moved their meeting to a local café and established the Society for Free Psychoanalytic Research. The Society soon changed its name to the Society for Individual Psychology. This group believed that social, familial, and cultural forces are dominant in shaping human behavior. Bankart (1997) summarized their perspective: “Their response to human problems was characteristically ethical and practical—an orientation that stood in dramatic contrast to the biological and theoretical focus of psychoanalysis” (p. 130).

Adler’s break from Freud gives an initial glimpse into his theoretical approach. Adler identified with common people. He was a feminist. These leanings reflect the influences of his upbringing and marriage. They reveal his compassion for the sick, oppressed, and downtrodden. Before examining Adlerian theoretical principles, let’s note what he had to say about gender politics well over 90 years ago:

All our institutions, our traditional attitudes, our laws, our morals, our customs, give evidence of the fact that they are determined and maintained by privileged males for the glory of male domination. (Adler, 1927, p. 123)

Raissa Epstein may have had a few discussions with her husband, exerting substantial influence on his thinking (Santiago-Valles, 2009).

Reflections

What are your reactions to Adler as a feminist? Do you suppose he became more of a feminist because he married one? Or did he marry a feminist because he already was one?

Theoretical Principles

Adler and his followers have written extensively about the IP’s theoretical principles. Much of what follows is from Adler (1958), Ansbacher and Ansbacher (1956), Mosak and Maniacci (1999), Carlson, Watts, and Maniacci (2006), Sweeney (2009), and Carlson & Englar-Carlson, 2017).

People are Whole and Purposeful

Adler emphasized holism because he believed it was impossible “. . . to understand an individual in parts” (Carlson & Johnson, 2016, p. 225). Instead of dichotomies, he emphasized unity of thinking, feeling, acting, attitudes, values, the conscious mind, the unconscious mind, and all aspects of human functioning. This holistic approach was in direct contrast to Freud’s id, ego, and superego. The idea of an id entity or instinct separately pushing for gratification from inside a person was incompatible with Adler’s holism.

A central proposition of individual psychology is that humans are purposeful or goal-oriented (Sweeney, 2009). We don’t passively act on biological traits or react to the external environment; instead, we behave with purpose. Beyond nurture or nature, there’s another force that influences and directs human behavior; Adler (1935) referred to this as “attitude toward life” (p. 5). Attitude toward life is composed of a delightful combination of human choice and purpose.

Everyday behavior is purposeful. When Adlerian therapists notice maladaptive behavior patterns, they focus on behavioral goals. They don’t aggressively interrogate clients, asking, “Why did you do that?”—but are curious about the behavior’s purpose. Mosak and Maniacci (1999) articulated how Adler’s holism combines with purposeful behavior:

For Adler, the question was neither “How does mind affect body?” nor “How does body affect mind?” but rather “How does the individual use body and mind in the pursuit of goals?” (pp. 73–74).

Rudolph Dreikurs (1948) applied the concept of purposeful striving to children when he identified “the four goals of misbehavior” (see Putting it in Practice 3.1).

Putting it in Practice 3.1

Why Children Misbehave

Adler’s followers applied his principles to everyday situations. Rudolph Dreikurs posited that children are motivated to grow and develop. They’re naturally oriented toward feeling useful and a sense of belonging. However, when children don’t feel useful and don’t feel they belong—less positive goals take over. In his book The Challenge of Parenthood, Dreikurs (1948) identified the four main psychological goals of children’s misbehavior:

  1. To get attention.
  2. To get power or control.
  3. To get revenge.
  4. To display inadequacy.

Children’s behavior isn’t random. Children want what they want. When we discuss this concept in parenting classes, parents respond with nods of insight. Suddenly they understand that their children have goals toward which they’re striving. When children misbehave in pursuit of psychological goals, parents and caregivers often have emotional reactions.

The boy who’s “bouncing off the walls” is truly experiencing, from his perspective, an attention deficit. Perhaps by running around the house at full speed he’ll get the attention he craves. At least, doing so has worked in the past. His caregiver feels annoyed and gives him attention for misbehavior.

The girl who refuses to get out of bed for school in the morning may be striving for power. She feels bossed around or like she doesn’t belong; her best alternative is to grab power whenever she can. In response, her parents might feel angry and activated—as if they’re in a power struggle with someone who’s not pulling punches.

The boy who slaps his little sister may be seeking revenge. Everybody talks about how cute his sister is, and he’s sick of being ignored, so he takes matters into his own hands. His parents feel scared and threatened; they don’t know if their baby girl is safe.

There’s also the child who has given up. Maybe she wanted attention before, or revenge, or power, but no longer. Now she’s displaying her inadequacy. This isn’t because she IS inadequate, but because she doesn’t feel able to face the Adlerian tasks of life (discussed later). This child is acting out learned helplessness (Seligman, 1975). Her parent or caregiver probably feels anxiety and despair as well. Or, as is often the case, they may pamper her, reinforcing her behavior patterns and self-image of inadequacy and dependence.

Dreikurs’s goals of misbehavior are psychological. Children who misbehave may also be acting on biological needs. Therefore, the first thing for parents to check is whether their child is hungry, tired, sick, or in physical discomfort. After checking these essentials, parents should move on to evaluating the psychological purpose of their child’s behavior.

Social Interest or Gemeinschaftsgefühl

Adler believed that establishing and maintaining healthy social relationships was an ultimate therapy goal. He developed this belief after working with shell-shocked soldiers from World War I (K. Adler, 1994; Carlson & Englar-Carlson, 2017). He became convinced that individualism and feelings of inferiority were destructive; in contrast, he viewed social interest and community feeling as constructive. Another way of thinking about this theoretical principle is to consider humans as naturally interdependent. Lydia Sicher (1991) emphasized this in the title of her classic paper “A Declaration of Interdependence.” When we accept interdependence and develop empathy and concern for others, social relationships prosper.

Adler used the German word, Gemeinschaftsgefühl, to describe what has been translated to mean social interest or community feeling. Carlson and Englar-Carlson (2017) elaborated on the meaning of this uniquely Adlerian concept.

Gemein is “a community of equals,” shafts means “to create or maintain,” and Gefühl is “social feeling.” Taken together, Gemeinschaftsgefühl means a community of equals creating and maintaining social feelings and interests; that is, people working together as equals to better themselves as individuals and as a community” (p. 43, italics in original)

Adlerians encourage clients to behave with social interest (Overholser, 2010). Watts (2000) emphasized that, “The ultimate goal for psychotherapy is the development or enhancement of the client’s social interest” (p. 323). Research has shown that social interest is positively related to spirituality, positive psychology, and health (G. K. Leak, 2006; G. K. Leak & K. C. Leak, 2006; Nikelly, 2005), and inversely related to anger, irritability, depression, and anxiety (Newbauer & Stone, 2010). Some writers consider the positive aspects of religion to be a manifestation of social interest. This was Adler’s position as well (Manaster & Corsini, 1982; Watts, 2000).

Various writers, and Adler himself, noted that Gemeinschaftsgefühl essentially boils down to the edict “love thy neighbor” (Alizadeh, 2012; Watts, 2000). Carlson and Englar-Carlson described it as being the “same as the goal of all true religions” (p. 44). Although Adler wasn’t especially religious, he had no difficulty embracing the concept of love thy neighbor as a social ideal. In contrast, Freud (1930/1961) concluded, “My love is something valuable to me which I ought not to throw away without reflection” (p. 56). This is one of several distinctions between Adler and Freud; for Adler, love is valuable, powerful, and abundant. It should be freely given; for Freud, love is also valuable, but should be conserved.

Striving for Superiority

Adler believed that the basic human motive is the striving for superiority. However, like Gemeinschaftsgefühl, this concept requires a detailed explanation.

The term superiority is an oversimplification. Heinz Ansbacher provided a more comprehensive description of Adler’s striving for superiority in a published interview:

The basic striving, according to Adler, is the striving for Vollkommenheit. The translation of Vollkommenheit is completeness, but it can also be translated as excellence. In English, only the second translation was considered; it was only the striving for excellence. The delimitation of the striving for excellence is the striving for superiority.

Basically, it all comes from the striving for completeness, and there he said that it is all a part of life in general, and that is very true. Even a flower or anything that grows, any form of life, strives to reach its completeness. And perfection is not right, because the being does not strive—one cannot say to be perfect—what is a perfect being? It is striving for completeness and that is very basic and very true. (Dubelle, 1997, p. 6)

Striving for individual superiority can take on a Western, individualistic quality. This wasn’t Adler’s perspective. He viewed excessive striving for self-interest as unhealthy; Adler once claimed he could simplify his entire theory by noting that all neurosis was linked to vanity. Striving for self-interest translates into striving for superiority rather than for social interest (Watts & Eckstein, 2009).

When it comes to basic human nature and potential, Adlerian theory is like Switzerland: Adler was neutral. He didn’t believe in the innate goodness or destructiveness of humans. He believed we are what we make ourselves; we have within us the potential for good and evil.

Striving for superiority is an Adlerian form of self-actualization. More concretely, it occurs when individuals strive for a perceived “plus” in themselves and their lives. Mosak and Maniacci (1999) applied this concept to a clinical situation:

How can self-mutilation move someone toward a plus situation? Once again, that may be a “real” minus, especially in the short-term situation. Long-term, however, that person may receive attention, others may “walk on eggshells” when near that person (so as to not “upset” him or her), and he or she may gain some sense of subjective relief from the act, including a sense of being able to tolerate pain. (p. 23)

Adler observed that people often compensate for their real or perceived inadequacies. Individual inadequacies can be in any domain (e.g., physical, psychological, social). Adler may have believed in compensation partly because he experienced it himself, while growing up. Being inadequate or deficient is motivating. “The fundamental law of life is to overcome one’s deficiencies” (Ansbacher & Ansbacher, 1956, p. 48). Compensation is the effort to improve oneself in areas perceived as weak. The existential philosopher Friedrich Nietzsche expressed the same sentiment, “What does not kill me makes me stronger.”

In an ideal situation, individuals strive to (a) overcome their deficiencies, (b) with an attitude of social interest, and (c) to complete or perfect themselves. Watts (2012) has argued that the Adlerian social interest and striving for superiority are foundational to positive psychology—despite the fact that Adler’s work remains largely unacknowledged within the positive psychology discipline.

 

Breathing New Life into Your Dead, White Counseling and Psychotherapy Theories Course

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Artwork by Rita Sommers-Flanagan**

On April 18 at 1:00p.m. EST, I’ll be doing a Wiley Webinar. This webinar is free, and especially geared toward academics who want to expand their repertoire for teaching counseling and psychotherapy theories. Because this webinar is sponsored by my publisher, John Wiley & Sons, there will be some minor marketing of my textbook, Counseling and Psychotherapy Theories in Context and Practice (3rd ed.). However, you can attend this webinar regardless of the textbook you use. My goal is to help open all of us up to how we can integrate new ideas into existing “older” theoretical perspectives.

Here’s the link to register: https://www.wileyplus.com/wiley-webinar-series/#john-sommers-flanagan

And here’s the official blurb for the webinar:

Teaching traditional counseling and psychotherapy theories courses can feel dull and boring. In this webinar session, John Sommers-Flanagan will share pedagogical strategies for integrating culture into theory, and engaging students with here-now activities that bring the dusty old theories to life. This webinar will include specific recommendations for how to integrate culture and feminist ideas into traditional theories. Learning activities will be demonstrated, including: (a) early intercultural memories; (b) sex, feminism, and psychoanalytic defense mechanisms; (c) empowered narrative storytelling; and (d) spiritual and behavioral forms of relaxation. Handouts for each activity will be available later on this blogsite.

Beyond this short description, I also want to acknowledge the obvious. As a living White person who writes about, teaches, and practices theory-based counseling and psychotherapy, I know that my ability to claim expertise in making cultural adaptations is limited. I don’t want to be the expert on this (or most things). The purpose of this webinar is NOT to “tell” anyone exactly what diversity modifications “should” be made when teaching counseling and psychotherapy theories. Instead, my purpose is to talk about and illustrate ways in which new diversity-sensitive ideas might be creatively integrated into old theoretical perspectives. From there . . . the application of these and your own ideas about how to breathe new life into old theories is up to you and your unique personal and professional worldview.

Given this big preceding caveat, the webinar’s learner objectives are to help participants:

  • Identify compatibilities of culture, spirituality, and feminist thought with traditional counseling and psychotherapy theories
  • Implement an intercultural memory activity with large or small groups
  • Implement and discuss diverse sexualities along with psychoanalytic defense mechanisms
  • Implement a multicultural empowered storytelling strategy
  • Implement and debrief spiritual and behavioral integrations to achieve relaxation

Soon (right around 4/18/19) I’ll be posting more information related to this webinar. In the meantime, let me know your thoughts on this topic. As always, I value alternative perspectives and enjoy hearing your reactions to the posts on this blog.

The Seven Secret Steps to Filling out a Perfect March Madness Bracket

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All this depends on how you define the words “Secret” and “Perfect.” Don’t let linguistic precision interfere with what your heart really wants. You’ve never considered these seven steps yourself, and I’m confident that doing this will help you feel blissfully perfect, albeit briefly, in our palpably imperfect world.

Step 1: Find your special magic hat. Wear your hat around the house or office for at least 10 minutes. Doing this will sync the hat with your brainwaves. Ideally, while wearing your special magic hat, you will read an article or two that includes statistical guidance on how to make great March Madness picks. Even if you don’t understand the articles, your magic hat will absorb the pertinent knowledge through a process that I’m not authorized to share.

Step 2: Find a friend or two who would like to participate with you. You may need to offer food, drinks, or money. Encourage them to wear their own special magic hat. Don’t let them wear yours. Everyone sometimes needs to set limits.

Step 3: Create a bunch of cards or slips of paper with the names of all 64 teams. Even though upsets are fun and feel good, honor reality by creating more slips of paper with the favored team names than the underdogs. For example, put in more little slips of paper with the name “Duke” than “Abilene Christian.” Also, when deciding who’s favored, go with the Vegas odds-makers. Unlike the NCAA selection committee, the Vegas odds-makers actually pay attention to which teams are better; in contrast, the NCAA committee, Ken Pomernutz, ESPN’s “Bogus Power Index” (BPI), Joe Lunaticardi, and other people interested in power, control, and attention, put more emphasis on who they thought was good before the season started, and who won games way back in November and December. Although their information might be helpful, it’s more outdated than Vegas.

Step 4: Take off your special magic hat. You might want to simultaneously bow and say your favorite Harry Potter incantation; or you can just blow on the hat like you might blow on dice. Belching on the hat will not help. Don’t do that. Don’t even think of doing that. Then, put all the small cards or slips of paper into the hat. This is a good time, if you haven’t already started, to have a drink of your favorite beverage . . . but not too many drinks of said beverage. Sit still for a few minutes with your hat filled with team names, your best friend(s) filled with joy and anticipation, your favorite glass or mug filled with your favorite beverage, and a blank copy of the March Madness brackets. This scene is essential for creating magic, miracles, madness, and the right moment. Believe me.

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Step 5: Begin drawing team names out of the hat. Let’s say you shout out the words, “Mona Lisa!” and reach in and pick Cincinnati. If that happens, you write Cincinnati down as beating Iowa in the first round. You should feel good about that pick since Cincinnati will be playing Iowa in Columbus, Ohio . . . sort of like a Bearcat home game, which is why you should have more “Cincinnati’s” in the hat than “Iowas.” Feel that goodness, and then put the “Cincinnati” slip to the side. When (or if) you happen to pick Iowa later, just put it aside in a separate loser pile, because you won’t need it until you put all the slips back in the hat for selecting your next bracket. Now, suppose you pick Iona before you pick North Carolina. That’s okay. Write down Iona. You need to trust me, trust the process, and trust the magic. Just remember what happened to Virginia last year. If you knew these seven steps back then, you could have gotten that pick right and you’d already be living in paradise by now.

Step 6: Continue this process until you’ve selected all 32 first round winners. If you pick any additional Cincinnati slips (or more than one of any team), just put them aside. Then, after round one ends, put all the extra “winner” slips back into the hat to start round two, while keeping any the first round “loser” slips in a separate pile outside of the magic hat. Don’t let those losers touch the magic hat (until later). Losers don’t have any magic. Don’t be a loser.

Step 7: Use the same procedure to complete round two, the sweet sixteen, the elite eight, the final four, and the national championship. Get behind the process. Say nice things to the hat. Welcome and cheer whichever slips (teams) get picked. Feel free to trash talk with your friends. Soon, everyone will be jealous of you. Don’t let that go to your head. Remember that magic likes big, beautiful hearts, not big egos

Once you’ve filled out your first bracket, put all the slips of paper back in the hat (even the losers) . . . and repeat this procedure until you’ve filled out as many brackets as you want.

If this procedure doesn’t work, clearly, you’ve done something wrong. Although I feel sad that you’re a loser who couldn’t even manage to get this magic hat thing right the first time, you shouldn’t feel bad. Also, do not contact me for a refund, especially since I just gave you the secrets of filling out a perfect March Madness bracket for free.

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If you don’t get a perfect bracket this time, maybe you can fix your mistakes and do the Magic Hat procedure right next year.

Good luck with that.

Transforming Therapeutic Relationships into Evidence-Based Practice

Here are the ppts for today’s Webinar: v2 TherapySites 2019 Final
The handout linked below is an in-depth supplement to a webinar I’m providing for TherapySites.com on March 13, 2019. Although it’s designed to go with the webinar, it’s also a standalone resource for learning more about how to integrate evidence-based relationship factors into counseling and psychotherapy practice.

Webinar Transforming Therapeutic Relationships into Evidence-Based Counseling

 

Upcoming Webinars (without Spiderman)

Spiderman II

As a Marvel Comics fan since 1963, I’ve always felt uncomfortable doing webinars without mentioning Spiderman. Now that I’m on record for my Spiderman-influenced childhood, I feel my comfort-level returning to normal.

Somehow, in the next month or so, I’ve gotten myself involved in a plethora of webinars, as long as you define “plethora” as five.

Although it’s sticky business, the purpose of this blog post is to gently promote said webinars. You might be interested. I think they’re mostly free, or accessible through a particular professional association (e.g., WSASP).

Here’s the line-up (starting tomorrow!), along with webinar titles and links.

  1. Wednesday, March 13 – 2pm EDT (12pm MDT):

Transforming Therapeutic Relationships into Evidence-Based Practice: Practical Skills for Challenging Therapy Situations

Sponsored by TherapySites. To register, go to:    https://register.gotowebinar.com/register/2888908924358696194?source=Association

Many counselors and psychotherapists deeply believe in the therapeutic power of relationships, but feel mandated to practice using empirically-supported technical procedures. In this presentation, John will illustrate how relational approaches to counseling are also specific treatment methods.

Specifically, in this webinar, Dr. Sommers-Flanagan will be discussing:

– 9 different evidence-based relationship factors with practical examples of how to use these factors in challenging situations

– Using self-disclosure effectively and how to respond to difficult questions

– Recognizing relational ruptures and make repairs

– How to respond to clients who are not cooperating with the counseling process

– What to say when clients have suicidal thoughts and feel hopeless

All participants will have access to a handout describing and illustrating how to use evidence-based relationship factors to enhance counseling and psychotherapy practice.

  1. Friday, March 15, 2019, from 1pm-4pm PDT (12pm to 3pm MDT):

Tough Kids, Cool Counseling: Part I, Assessment and Engagement

Sponsored by the Washington State Association of School Psychologists (WSASP). To participate, you’ll need to be a WSASP member. https://www.wsasp.org/event-3158525?CalendarViewType=1&SelectedDate=3/12/2019

Counseling adolescent students can be immensely frustrating or splendidly gratifying. To address this challenge, participants in this workshop will refine their skills for managing resistance and implementing specific brief counseling techniques. Using video clips, live demonstrations, and other learning activities, the workshop presents four essential principles and 10 assessment and engagement strategies for influencing “tough students.” Group discussion, breakout skill-building, and other learning activities will be integrated.

  1. Thursday, April 4, 2019, from 12pm to 1pm (somewhere, TBA).

Adlerian Psychology and Cognitive-Behavioral Therapy

Sponsored by Adler University. To participate, go to: https://www.adler.edu/page/community-engagement/center-for-adlerian-practice-and-scholarship/calendar/upcoming-events

Most Adlerian theorists view Individual Psychology as the foundation for modern cognitive-behavior therapy. But most modern cognitive-behavior therapists rarely credit Adler or know much about his theory. In this webinar, John Sommers-Flanagan, author of Counseling and Psychotherapy Theories in Context and Practice (Wiley, 2018) will present two short case vignettes, while engaging in a lively debate with himself over the similarities and distinctions of Adlerian therapy and CBT.

  1. Thursday, April 18, 2019 – 1pm EDT (11am MDT): “Breathing New Life into Your Dead, White Counseling and Psychotherapy Theories Course”

Sponsored by WileyPlus. To register, go to:  https://www.wileyplus.com/wiley-webinar-series/

Teaching traditional counseling and psychotherapy theories courses can feel dull and boring. In this webinar session, John Sommers-Flanagan will share pedagogical strategies for integrating culture into theory, and engaging students with here-now activities that bring the dusty old theories to life. This webinar will include specific recommendations for how to integrate culture and feminist ideas into traditional theories. Learning activities will be demonstrated, including: (a) early intercultural memories; (b) sex, feminism, and psychoanalytic defense mechanisms; (c) empowered narrative storytelling; and (d) spiritual and behavioral forms of relaxation. Handouts for each activity will be available on https://johnsommersflanagan.com/.

  1. Friday, April 19, 2019, from 1pm-4pm PDT (12pm to 3pm MDT):

Tough Kids, Cool Counseling: Part II, Specific Counseling Techniques and Strategies

Sponsored by the Washington State Association of School Psychologists (WSASP). To participate, you’ll need to be a WSASP member. https://www.wsasp.org/event-3158525?CalendarViewType=1&SelectedDate=3/12/2019

In this advanced workshop, participants will learn 10 (or more) specific counseling techniques designed to promote positive change in middle and high school students. Using video clips, live demonstrations, and role-playing practice, participants will refine their skills for implementing change strategies with students. Techniques include problem solving, empowered storytelling, cognitive storytelling, cognitive–behavioral therapy for anger management, the three-step emotional change trick, early interpretations, and the fool-in-the-ring. Diversity-sensitive approaches will be highlighted.

In closing, I randomly selected the words of Spiderman (from 1966, #36, p. 20). “You’ll have to make it a solo the rest of the way down, Lootie! This is where I get off!”

Wow! I never realized Spiderman was a quotation machine or that he used so many exclamation points!

Have a great week!

John

 

 

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