This is a re-post from the American Counseling Association Blog.
You might want to sit down because this could take a while.
Developed in the 1970s by Insoo Kim Berg and Steven de Shazer, the miracle question has become a very popular therapy intervention. It’s standard fare for solution-focused therapists and has been written about extensively. In 2004, Linda Metcalf wrote a whole book about it and in 2010 Ryan Howes of Psychology Today declared it the #10 most “cool” intervention in psychotherapy.
To be honest, I have mixed feelings about the miracle question. Although I’ve used it with clients and found it helpful, I’ve never found it the least bit miraculous. It’s a good and clever question that helps clients focus on goals. But it’s no miracle.
My biggest problem with this intervention is the use of the word miracle. Miracles are, by definition, highly improbable, highly desirable, not explained by natural causes, and typically ascribed to divine intervention. Wow. That IS cool…
Using the word miracle to describe a common goal-setting question is excellent marketing. The only thing better might have been to call it the secret miracle question. But as I write this I hear the voice of Rich Watts in the back of my head muttering something about how everybody steals the work of Alfred Adler without giving him credit. Rich is President of the North American Society for Adlerian Psychology. My inner Rich Watts voice is noticing that the miracle question looks a lot like “The Question,” an intervention used and written about by Alfred Adler in the early 1900s. Adler’s version went: “How would your life be different if you no longer had this problem?” Again, good question, but no miracle. And hardly anyone (other than Rich Watts and his Adlerian buddies) ever mention The Question anymore.
If I dig a little deeper, what I find most problematic is that the word miracle leads counseling students and practitioners to adopt one or more of three false beliefs. They begin believing that the miracle question is: (a) a simple procedure, (b) easy to learn and implement, and (c) that it can result in a miracle. Sadly, none of these beliefs are true.
An example from popular literature might help. Think about how long it took Harry Potter to learn the Tarantallegra spell. In case you can’t recall, the Tarantallegra spell forces one’s opponent to dance. I don’t know long it took the fictional Harry Potter to learn the fictional Tarantallegra spell, but I’m certain that even in the fictional world created by J. K. Rowling it wasn’t during his first year at Hogwarts.
The miracle question name erroneously implies something quick and easy and miraculous is happening. Sort of like snapping your fingers and reciting that Tarantallegra incantation. You can try it that way, but it won’t work…because you won’t be manifesting an understanding of the incantation. I’ve seen novice counselors try the miracle question and the most common client response elicited is: “I don’t know.” This is because counseling miracles require sophisticated language and delivery skills, a solution-focused mindset, and education and experience.
The miracle question is all about sophisticated verbal behavior. We should recall that Berg and de Shazer were strongly influenced by the renowned hypnotherapist, Milton Erickson. This is one reason why, when done well, the miracle question resembles a hypnotic induction. Even de Shazer and his colleagues noted that it might take an entire therapy session to ask and explore the miracle question (see the book, More Than Miracles).
Although many published variants of the miracle question exist, below I’m including a detailed version, as described by Insoo Kim Berg and Yvonne Dolan in Tales of Solutions. As you read through this example, remember: The miracle question should be spoken slowly, there should be repeated pauses, and the therapist should deeply believe in the solution-focused principle that all clients already possess the inherent competence to produce positive changes in their lives. Here’s the question:
I am going to ask you a rather strange question [pause]. The strange question is this: [pause] After we talk, you will go back to your work (home, school) and you will do whatever you need to do the rest of today, such as taking care of the children, cooking dinner, watching TV, giving the children a bath, and so on. It will become time to go to bed. Everybody in your household is quiet and you are sleeping in peace. In the middle of the night, a miracle happens and the problem that prompted you to talk to me today is solved! But because this happens while you are sleeping, you have no way of knowing that there was an overnight miracle that solved the problem [pause]. So, when you wake up tomorrow morning, what might be the small change that will make you say to yourself, “Wow, something must have happened—the problem is gone!” (Berg & Dolan, 2001, p. 7, brackets in original)
If you’re by yourself, you might want to go back and read through the miracle question again. This time read it aloud. Think of a small problem of your own and freely insert a few references to it.
Technically, the miracle question is a projective or generative assessment tool and hypnotic induction strategy. This is because it asks clients to project themselves into the future and generate information or scenarios straight from their imaginations. Together, counselor and client create a virtual reality and then try to make it a real reality. This is where I agree with fans of the miracle question: That’s one cool intervention. It makes me want to dance.
This afternoon I’m doing a guest lecture for Sidney Shaw on Feminist Theory and Therapy. In honor of this, I’m posting an excerpt from our “Study Guide” for Counseling and Psychotherapy Theories in Context and Practice. Here you go:
Most dominant cultural media is clearly NOT feminist. A quick perusal of movie trailers (which generally include men with guns and women quickly undressing because they’re so darn aroused by men with guns) or popular music filtering into the ears of our youth will affirm this not-so-radical-reality.
For this activity we were interested in music, films, and books that ARE feminist in orientation and so we conducted a non-random survey of participants on counseling and psychology listservs and online blogs. We simply asked: Please share your recommendations for first, second, and third wave feminist songs, films, and books (and then did a few online searches). Interestingly, the most significant finding was that listserv respondents clearly had a much stronger passion for music than anything else. We received only one book recommendation and one film recommendation. In contrast, we got flooded by song recommendations. Consequently, we decided to focus our survey specifically on songs and will leave the books and films for another project.
Before we get to our non-comprehensive and nonrandom feminist song list, we should briefly discuss the three waves of feminism . . . despite the fact that doing so may raise issues and stimulate debate. No doubt, individuals who experienced or are knowledgeable about each wave may take issue with the distinctions offered below. Nevertheless, here’ son look (Susan Pharr, 1997) at the evolution of feminism:
We are examining sexism, racism, homophobia, classism, anti-Semitism, ageism, ableism, and imperialism, and we see everything as connected. This change in point of view represents the third wave of the women’s liberation movement, a new direction that does not get mass media coverage and recognition. It has been initiated by women of color and lesbians who were marginalized or rendered invisible by the white heterosexual leaders of earlier efforts. The first wave was the 19th and early 20th century campaign for the vote; the second, beginning in the 1960s, focused on the Equal Rights Amendment and abortion rights. Consisting of predominantly white middleclass women, both failed in recognizing issues of equality and empowerment for all women. The third wave of the movement, multi-racial and multi-issued, seeks the transformation of the world for us all. (p.26)
If we go with Pharr’s distinctions, we would broadly categorize first, second, and third wave feminism as:
Campaign for the vote
The ERA and abortion rights
Multi-racial, multi-issued world transformation
What’s problematic about this categorization is that it’s too darn simplistic. The vote, ERA, and abortion rights were key or central issues, but first and second wave feminists we know would take issue with the narrowness of this depiction and would rightly point to first and second wave feminist efforts at including—not marginalizing—minority groups.
With this in mind, although we initially anticipated creating a nuanced and organized Table with books, films, and songs tightly organized by their connection with a particular “feminist wave” we’ve now decided to make a less organized list of feminist-oriented songs that have inspired individual women and men. And while the less organized list is perhaps less satisfying to our more compulsive sides, it also provides freedom for you as a reader to listen to the music, appreciate or explore the various messages, and then categorize or refuse to categorize the songs based on your preference. In the end, we found ourselves a little surprised to find that this less categorical, more dimensional, and more personal approach feels more consistent with feminist ideals . . . ideals that focus on the personal as political and that assert that authority figures should resist the impulse to tell others what and how to think.
As you read through these recommendations we suggest you think about what songs hold meaning for you and why. Along with many of the recommendations listed, we also received explanations for why the particular song was meaningful—in a feminist way. There’s always space in any list for additions and subtractions and your personal additions and subtractions might help you create an inspiring feminist playlist for yourself.
One final caveat: When we searched online for top feminist songs and anthems, we came across the occasional angry blog or posting demonizing the feminist perspective. We found this a little creepy and a little fascinating. One example was a comment (we’re paraphrasing now) about the heathen feminists . . . who sing into microphones and sound systems all of which were ‘invented’ by men. We include this comment primarily to emphasize that, in fact, you also may find yourself having strong emotional reactions to the music or the lyrics or the preceding comment. If your reactions are especially strong, we recommend you conduct a feminist power analysis and/or have a discussion about your reactions with someone you trust (and who has a balanced feminist perspective).
Table 10.1: A List of Feminist Songs that Counselors and Psychotherapists have Found Inspiring
18 Wheeler – Pink
A Sorta Fairytale – Tori Amos
Alien She – Bikini Kill
All American Girl – Melissa Etheridge
Ampersand – Amanda Palmer
Androgynous – Joan Jett
Be a Man – Courtney Love
Beautiful Flower – India Arie
Beautiful Liar – Beyonce and Shakira
Been a Son – Nirvana
Black Girl Pain – Jean Grae and Talib Kweli
Butyric Acid – Consolidated
Can’t Hold Us Down – Christina Aguilera
Cornflake – Tori Amos
Crucify – Tori Amos
Daughter – Pearl Jam
Double Dare Ya – Bikini Kill
Express Yourself – Madman
Fixing her Hair – Ani Difranco
Glass Ceiling – Metric
God – Tori Amos
Gonna Be an Engineer – Peggy Seeger
Goodbye Earl – The Dixie Chicks
He Thinks He’ll Keep Her – Mary Chapin Carpenter
Hey Cinderella – Suzy Bogguss
Human Nature – Madonna
I am Woman – Helen Reddy
I Will Survive – Gloria Gaynor
I’m a Bitch – Meredith Brooks
I’m Every Woman – Chaka Khan or Whitney Houston
It’s a She Thing – Salt and Peppa
Just a Girl – No Doubt
Man! I Feel Like a Woman – Shania Twain
Me and a gun – Tori Amos
My Old Man – Joni Mitchell
No More Tears – Barbra Streisand and Donna Summer
Not a Pretty Girl – Ani Difranco
Not Ready to Make Nice – The Dixie Chicks
One of the Boys – Katy Perry
Poker Face – Lady Gaga
Pretty Girls – Neko Case
Professional Window – Tori Amos
Promiscuous – Nelly Furtado
Rebel Girl – Bikini Kill
Respect – Aretha Franklin
Silent All these Years – Tori Amos
Sisters are Do – Aretha Franklin and Annie Lennox
Sisters are Doing It for Themselves – Aretha Franklin and the Eurythmics
Spark – Tori Amos
Stronger – Britney Spears
Stupid Girls – Pink
Superwoman – Alicia Keys
Swan Dive – Ani DiFranco
The Pill – Loretta Lynn
This Woman’s Work – Kate Bush
Why Go – Pearl Jam
Woman in the Moon – Barbra Streisand
Women Should be a Priority – Sweet Honey and the Rock
Mondays are my theories evening this semester. Last night was feminist theory and therapy. We rocked our way through Women & Madness; Kinder, Kuche, and Kurche; and the Broverman et al. study to provide us with a foundation of justified anger which helped raise our collective consciousness and stimulate our instinct to tend and befriend and eventually develop an ethic of caring.
Below is the link to powerpoints from my second presentation at the WACES conference in Portland.
In theories class this past Monday Adler kicked Freud’s ass. This was, of course, metaphorical because Adler was radically anti-violent. Nevertheless, my Freud action figure ended up on the floor by the door where he had to lay there and listen to Adler’s repugnant (to Freud) ideas about how clients are affected by real (not fantasized) social dynamics or forces.
Below you can read a version of the Emotional Change Technique adapted from Tough Kids, Cool Counseling:
The Three-Step, Push-Button Emotional Change Technique
An early and prominent Adlerian therapist, Harold Mosak, originally developed and tested the push-button technique as a method for demonstrating to clients that thinking different thoughts can effectively change mood states (Mosak, 1985). The purpose of Mosak’s technique was to help clients experience an increased sense of control over their emotions, thereby facilitating a sense of encouragement or empowerment (Mosak, 2000, personal communication).
Mosak’s push-button technique can be easily adapted to work with young clients. When we implement this technique with younger clients, we are playful and call it an emotional change trick. When using this technique with teenagers, we describe it as a strategy for gaining more personal control over less desirable emotions. In essence, the three-step, push-button, emotional change technique is an emotional education technique; the primary goal is to teach clients that, rather than being at the mercy of their feelings, they may learn some strategies and techniques that provide them with increased personal control over their feelings.
The following example illustrates Adlerian emotional education principles and Mosak’s push-button technique expanded to three distinct steps.
Case example. Sam, a 13-year-old European American boy, was referred because of his tendency to become suddenly stubborn, rigid, and disagreeable when interacting with authority figures. Sam arrived for his appointment accompanied by his mother. It quickly became obvious that Sam and his mother were in conflict. Sam was sullen, antagonistic, and difficult to talk with for several minutes at the outset of the session. Consequently, the Three-Step, Push-Button Emotional Change Technique (TSPB) was initiated:
JSF: I see you’re in a bad mood today. I have this . . . well, it’s kind of a magic trick and I thought maybe you’d be interested. Want to hear about it?
JSF: It’s a trick that helps people get themselves out of a bad mood if they want to. First, I need to tell you what I know about bad moods. Bad moods are weird because even though they don’t really feel good, lots of times people don’t want to get out of their bad mood and into a better mood. Do you know what I mean? It’s like you kind of want to stay in a bad mood; you don’t want anybody forcing you to change out of a bad mood.
S: (Nods in agreement.)
JSF: And you know what, I’ve noticed when I’m in a bad mood, I really hate it when someone comes up to me and says: “Cheer up!” or “Smile!”
S: Yeah, I hate that too.
JSF: And so you can be sure I’m not going to say that to you. In fact, sometimes the best thing to do is just really be in that bad mood—be those bad feelings. Sometimes it feels great to get right into the middle of those feelings and be them.
S: Uh, I’m not sure what you’re talking about.
JSF: Well, to get in control of your own feelings, it’s important to admit they’re there, to get to know them better. So, the first step of this emotional change trick is to express your bad feelings. See, by getting them out and expressing them, you’re in control. If you don’t express your feelings, especially icky ones, you could get stuck in a bad mood even longer than you want.
As you can see, preparation for the TSPB technique involves emotional validation of how it feels to be in a bad mood, information about bad moods and how people can resist changing their moods or even get stuck in them, hopeful information about how people can learn to change their moods, and more emotional validation about how it feels when people prematurely try to cheer someone up.
Step 1: Feel the feeling. Before moving clients away from their negative feelings, it’s appropriate—out of respect for the presence and meaning of emotions—to help them feel their feelings. This can be challenging because most young people have only very simplistic ideas about how to express negative feelings. Consequently, Step 1 of the TSPB technique involves helping youth identify various emotional expression techniques and then helping them to try these out. We recommend brainstorming with young clients about specific methods for expressing feelings. The client and counselor should work together (perhaps with a chalk/grease board or large drawing pad), generating a list of expressive strategies that might include:
scribbling on a note pad with a black marker
drawing an angry, ugly picture
punching or kicking a large pillow
jumping up and down really hard
writing a nasty note to someone (but not delivering it)
grimacing and making various angry faces into a mirror
using words, perhaps even yelling if appropriate, to express specific feelings.
The expressive procedures listed above are easier for young clients to learn and understand when counselors actively model affective expression or assist clients in their affective expression. It’s especially important to model emotional expression when clients are inhibited or unsure about how to express themselves. Again, we recommend engaging in affective expression jointly with clients. We’ve had particular success making facial grimaces into a mirror. (Young clients often become entertained when engaging in this task with their counselor.) The optimal time for shifting to Step 2 in the TSPB technique is when clients have just begun to show a slight change in affect. (Often this occurs as a result of the counselor joining the client in expressing anger or sadness or general nastiness.)
Note: If a young client is unresponsive to Step 1 of the TSPB technique, don’t move to Step 2. Instead, an alternative mood-changing strategy should be considered (e.g., perhaps food and mood or the personal note). Be careful to simply reflect what you see. “Seems like you aren’t feeling like expressing those yucky feelings right now. Hey, that’s okay. I can show you this trick some other day. Want some gum?”
Step 2: Think a new thought (or engage in a new behavior). This step focuses on Mosak’s pushbutton approach (Mosak, 1985). It’s designed to demonstrate to the client that emotions are linked to thoughts. Step 2 is illustrated in the following dialogue (an extension of the previous case example with John and Sam):
JSF: Did you know you can change your mood just by thinking different thoughts? When you think certain things it’s like pushing a button in your brain and the things you think start making you feel certain ways. Let’s try it. Tell me the funniest thing that happened to you this week.
S: Yesterday in math, my friend Todd farted (client smiles and laughs).
JSF: (Smiles and laughs back) Really! I bet people really laughed. In fact, I can see it makes you laugh just thinking about it. Way back when I was in school I had a friend who did that all the time.
The content of what young people consider funny may not seem particularly funny to adults. Nonetheless, it’s crucial to be interested and entertained—welcoming the challenge to empathically see the situation from the 13-year-old perspective. It’s also important to stay with and build on the mood shift, asking for additional humorous thoughts, favorite jokes, or recent events. With clients who respond well, counselors can pursue further experimentation with various affective states (e.g., “Tell me about a sad [or scary, or surprising] experience”).
In some cases, young clients may be unable to generate a funny story or a funny memory. This may be an indicator of depression, as depressed clients often report greater difficulty recalling positive or happy events (Weerasekera, Linder, Greenberg, & Watson, 2001). Consequently, it may be necessary for the counselor to generate a funny statement.
S: I can’t think of anything funny.
JSF: Really? Well, keep trying . . . I’ll try too (therapist and client sit together in silence for about 20 seconds, trying to come up with a positive thought or memory).
JSF: Got anything yet?
JSF: Okay, I think I’ve got one. Actually, this is a joke. What do you call it when 100 rabbits standing in a row all take one step backwards?
JSF: (repeats the question)
S: I don’t know. I hate rabbits.
JSF: Yeah. Well, you call it a receding hare line. Get it?
S: Like rabbits are called hares?
JSF: Yup. It’s mostly funny to old guys like me. (JSF holds up his own “hare line”)
S: That’s totally stupid, man (smiling despite himself). I’m gonna get a buzz cut pretty soon.
When you tell a joke or a funny story, it can help clients reciprocate with their own stories. You can also use teasing riddles, puns, and word games if you’re comfortable with them.
We have two additional comments for counselors who might choose to use a teasing riddle which the client may get wrong. First, you should use teasing riddles only when a strong therapeutic relationship is established; otherwise, your client may interpret teasing negatively. Second, because preteen and teen clients often love to tease, you must be prepared to be teased back (i.e., young clients may generate a teasing riddle in response to a your teasing riddle).
Finally, counselors need to be sensitive to young clients who are unable to generate a positive thought or story, even after having heard an example or two. If a young client is unable to generate a funny thought, it’s important for you to remain positive and encouraging. For example:
JSF: You know what. There are some days when I can’t think of any funny stories either. I’m sure you’ll be able to tell me something funny next time. Today I was able to think of some funny stuff . . . next time we can both give it a try again if you want.
Occasionally, young clients won’t be able to generate alternative thoughts or they won’t understand how the pushbutton technique works. In such cases, the counselor can focus more explicitly on changing mood through changing behaviors. This involves getting out a sheet of paper and mutually generating a list of actions that the client can take—when he or she feels like it—to improve mood.
Sometimes depressed young clients will need to borrow from your positive thoughts, affect, and ideas because they aren’t able to generate their own positive thoughts and feelings. If so, the TSPB technique should be discontinued for that particular session. The process of TSPB requires completion of each step before continuing on to the next step.
Step 3: Spread the good mood. Step 3 of this procedure involves teaching about the contagion quality of mood states. Teaching clients about contagious moods accomplishes two goals. First, it provides them with further general education about their emotional life. Second, if they complete the assignment associated with this activity, they may be able to have a positive effect on another person’s mood:
JSF: I want to tell you another interesting thing about moods. They’re contagious. Do you know what contagious means? It means that you can catch them from being around other people who are in bad moods or good moods. Like when you got here. I noticed your mom was in a pretty bad mood too. It made me wonder, did you catch the bad mood from her or did she catch it from you? Anyway, now you seem to be in a much better mood. And so I was wondering, do you think you can make your mom “catch” your good mood?
S: Oh yeah. I know my mom pretty well. All I have to do is tell her I love her and she’ll get all mushy and stuff.
JSF: So, do you love her?
S: Yeah, I guess so. She really bugs me sometimes though, you know what I mean?
JSF: I think so. Sometimes it’s especially easy for people who love each other to bug each other. And parents can be especially good at bugging their kids. Not on purpose, but they bug you anyway.
S: You can say that again. She’s a total bugging expert.
JSF: But you did say you love her, right?
JSF: So if you told her “I love you, Mom,” it would be the truth, right?
JSF: And you think that would put her in a better mood too, right?
S: No duh, man. She’d love it.
JSF: So, now that you’re in a better mood, maybe you should just tell her you love her and spread the good mood. You could even tell her something like: “Dude, Mom, you really bug me sometimes, but I love you.”
S: Okay. I could do that.
It’s obvious that Sam knows at least one way to have a positive influence on his mother’s mood, but he’s reluctant to use the “I love you” approach. In this situation it would be useful for Sam to explore alternative methods for having a positive effect on his mother’s mood.
Although some observers of this therapy interaction may think the counselor is just teaching Sam emotional manipulation techniques, we believe that viewpoint makes a strong negative assumption about Sam and his family. Our position is that successful families (and successful marriages) include liberal doses of positive interaction (Gottman et al., 1995). Consequently, unless we believe Sam is an exceptionally manipulative boy (i.e., he has a conduct disorder diagnosis), we feel fine about reminding him of ways to share positive (and truthful) feelings with his mother.
To spread a good mood requires a certain amount of empathic perspective taking. Often, youth are more able to generate empathic responses and to initiate positive interactions with their parents (or siblings, teachers, etc.) after they’ve achieved an improved mood state and a concomitant increased sense of self-control. This is consistent with social–psychological literature suggesting that positive moods increase the likelihood of prosocial or altruistic behavior (Isen, 1987). Because of developmental issues associated with being young, it’s sometimes helpful to introduce the idea of changing other people’s moods as a challenge (Church, 1994). “I wonder if you have the idea down well enough to actually try and change your mom’s mood.”
Once in a while, when using this technique, we’ve had the pleasure of witnessing some very surprised parents. One 12-year-old girl asked to go out in the waiting room to tell her grandmother that she was going to rake the lawn when they got home (something Grandma very much wanted and needed). Grandma looked positively stunned for minute, but then a huge smile spread across her face. The girl skipped around the office saying, “See. I can do it. I can change her mood.”
One 14-year-old boy thought a few minutes, then brought his mom into the office and said “Now Mom, I want you to think of how you would feel if I agree to clear the table and wash the dishes without you reminding me for a week.” Mom looked a bit surprised, but admitted she felt good at the thought, whereupon I (John) gave the boy a thumbs up signal and said, “Well done.”
At this point, readers should beware that although we’re describing a Three-Step technique, we’ve now moved to Step 4. We do this intentionally with young clients to make the point that whenever we’re working with or talking about emotions, surprising things can happen.
In keeping with the learn-do-teach model, we ask our young clients to teach the TSPB procedure to another person after they learn it in therapy. One girl successfully taught her younger brother the method when he was in a negative mood during a family hike. By teaching the technique to her brother, she achieved an especially empowering experience; she began to view herself as having increased control over her and her family’s emotional states.
This is an excerpt from our soon-to-be-published Counseling and Psychotherapy Theories in Context and Practice (second edition, 2012, John Wiley & Sons). It is, of course, like most theories textbooks, packed with subtle and less subtle humor. We even recently had a senior in college tell us that it was the first textbook he actually read cover-to-cover. Now if that’s not an endorsement of just how riveting a textbook can be . . .
The following excerpt is from the last chapter (Chapter 14).
A Concluding Image: Group Therapy with Some Amazing Clients
After reading and writing about so many great therapy minds, one of us (you can guess which one) had the following daydream: Imagine many of the historical and contemporary therapy masters gathered together in one location. They form a circle and begin a discussion. Old friends and rivals are reunited. Freud appears and shakes hands with Jean Baker, Miller who has brought quite a number of impressive-looking women with her. Fritz Perls tries to kiss some of their hands. Adler brings his wife. Carl Rogers signs a book for Prochaska. New friends are made, old rivalries rejuvenated. Insoo Kim Berg smiles quietly off to one side. Jung notes to himself that she must be an introvert. What might happen in this circumstance? What might happen in An Encounter Group for the Major Players?
After some initial mingling, the group process begins:
Rogers: I wonder where we might want to start.
Raissa Adler: Here’s where I’m starting. I’m not taking the minutes for this meeting. I did that back in 1912 for the Free Psychoanalytic Society, so I’ve put in my time. It’s someone else’s turn, and I nominate a male, any male. Women have been taking notes in meetings for so long it’s ridiculous. The problem with women’s psyches has more to do with oppression than repression.
Feminists: [Including Jean Baker Miller, Judith Jordan, Espin, Lillian Comas-Diaz, and Laura Brown—all of whom subversively snuck into the group] You go woman! We’re with you.
Freud: That’s it. Say whatever comes to mind.
Ellis: If you want to think that taking notes is oppression, that’s up to you, but as far as I can tell, you’re oppressing yourself with a bunch of damn crazy, irrational thinking.
Beck: You know Al, we’ve been through this before, but what I think you mean is that Raissa’s thinking that taking notes is oppression could be maladaptive, but not irrational.
Glasser: Raissa can choose to take notes or choose not to take notes. She can also choose to think she’s oppressed or choose not to think she’s oppressed. Personally, Raissa, I recommend that you read my book, Choice Theory. I want you to read it, and I think it will help you, but of course, whether you read it or not, that’s completely your choice.
F. Perls: Be here now, Raissa. Act out those feelings. Be the pen. Talk to the paper.
L. Perls: Fritz, she can be the pen without your assistance. If by chance she finds herself, that’s beautiful.
Ellis: She won’t find a goddamn thing in this group of love-slobs without a flashlight.
Skinner: Uh. Albert. I’ve been wanting to mention to you that if you could just keep quiet when people in here say inappropriate things, we might have a chance at extinguishing that particular behavior.
Ellis: Well, Burris, did you have an irrational thought that someone might actually care about your opinion before you engaged in that speaking behavior, or was it just a function of its consequences?
V. Satir: Albert, if you could just get up on that chair and talk down to Burris, I think you could get in touch with your placating style.
Skinner (Whispering to Ellis): Seriously man. Just ignore her. I’m talking about a complete extinction schedule. Just like I’m ignoring you – except for when you sit quietly and listen to me like you’re doing now.
Rollo May: Freedom and dignity are the essence of being. There’s far too much freedom, with very little dignity in this room.
I. K. Berg: If a miracle happened and we all got out of this group without anyone getting murdered, what would that look like?
A. Adler: My God, I just remembered an earlier memory. No wonder I felt so inferior.
Freud: I hate that word. I just want to be recognized for my contributions. It would make my mother proud.
Rogers: It’s like if only I can make my mother happy. And getting recognized, being remembered, that’s one big way you can have that experience.
Ellis: Siggy, my man. Let me just say this. That crap about being recognized and making your mother proud is the most f—ing ridiculous thing I’ve ever heard in my life. What’s the big deal if everybody forgets you? What’s the terrible, awful, very bad thing that will happen? I mean, think logically about this. You’ll be dead and it won’t make a white rat’s ass difference if people remember you or not.
Feminists: That’s right. I can’t believe we’re agreeing with Albert Ellis. White males can afford to play with such big ideas. Immortality. Do you have a clue about the legacy you’ve actually left? There have been decades of girls and women with destroyed self-esteems. Do you recognize that they litter your road to “greatness”?
Mahoney: I can see Freud as great and I can see feminism as great. Even this lived moment in our genetic epistemology exudes the potential for greatness. We are not a passive repository of sensory experience, but instead, we’re co-constructing this reality right now.
Prochaska: This entire group seems to me to be in precontemplation.
D. W. Sue: Yeah, well, I might consider change if we could construct in a minority voice or two? Most of what I’ve heard thus far is the construction of a very narrow, White reality. Culture is primary, and we need to include color if we’re to meet the needs of everyone, including Raissa, who happens to have a strong Russian ethnocultural identity.
Raissa Adler: [Slowly stands and walks over and embraces D. W. Sue.]
Rogers: What I’m seeing and what I’m hearing, if I’m getting this right, is affection and appreciation. Two people who have, now and again, felt marginalized are able to connect more deeply with each other right now in this moment than with anyone else.
M. White: Actually, Carl, I think I’d just call this a sparkling moment.
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