The Interface Between Rational Emotive Behavior Therapy (REBT) and Zen

While Rational Emotive Behaviour Therapy (REBT) highlights the norm of people's dogmatic, fanatical, and rigid religious beliefs, it has always favoured several aspects of Zen-Buddhism as a modus vivendi. Scientifically-based REBT and wisdom-oriented Zen have more in common than one might think at first sight. In this chapter, I, Albert Ellis and Maurits Kwee show how REBT and Zen have significant commonalities as well as differences. “What are these commonalities?”, and “What are the issues of mutual interest for REBT and Zen?” are the main questions that we deal with here. It is submitted that most of REBT theory and practice are in keeping with the spirit of Zen. We note that East and West may in some ways cross-fertilise each other in the interface between these two proposed ways of living. The narrative techniques of Zen by means of koans (e.g., analogies, metaphors, parables) and of REBT (its many cognitive, emotive, and behavioural methods derived from its phenomenological view of human neurosis) are somewhat complementary to each other. Zen practice, if stripped of its mystical and Utopian aspects, particularly by omitting the non-verifiable concepts of the ostensible “higher” (non-thinking) state of consciousness, can often even be merged with REBT. One main (cultural) difference is that Zen attempts to go beyond rationality/relativity by striving for a certain kind of self-realisation (the irrational experience of satari) through paradoxically abolishing the self. The end result of this is not that the Zen adept becomes a “better” human being, but often becomes more aware of the hassles of life and how to cope with them from day to day. Something like the REBT practitioner, who practices what she or he preaches, the Zen practitioner remains the ordinary (though unique) imperfect human being as she or he was before, sadder but a little wiser. REBT had better be integrated with the most useful of other therapies, including Zen, so that it becomes and remains effective with many (not all) people much (not all) of the time. Due to cultural differences, the practice of Zen is not always compatible with the practice of Zen. However, the practice of REBT does fit with (post)modern Zen as an open living system. This chapter is laced with two dozen classic and modern koans that are to be used readily in therapy by the reader.     

SOME FINAL,GULP, “WORDS” ON REBT,ACT &; RFT

After reviewing the target articles of this issue, Hayes and Ellis respectively see less and more possibilities for integration. This concluding article attempts to better elucidate possibilities for integration between second and third wave CBT’s, as exemplified by Rational-Emotive & Cognitive-Behavior Therapy (REBT) and Acceptance and Commitment Therapy (ACT). We suggest that if ACT is going to err, it will be in the direction of being too afraid of talk. If REBT is going to err, it will be in the direction of not being afraid enough. Address correspondence to Hank Robb, 4550 SW Kruse Way, Suite 225 Lake Oswego, OR 97035, USA.     

Unconditional Self-Acceptance and Responses to Negative Feedback

Rational-emotive behavior therapy (REBT; Ellis, 1995) contends that esteeming oneself—favorably or unfavorably—is illogical (implying an objective basis for evaluating global worth) and counterproductive (making one prone to depression in the wake of setbacks, anxiety otherwise). A healthier outlook requires unconditional self-acceptance (USA). We evaluated predictions regarding USA in a nonclinical university student sample. Consistent with REBT, participants scoring high on a USA questionnaire, controlling for self-esteem level, reported being low in proneness to depression and in self-esteem lability. They also were more objective in evaluating their performance on a public speaking task and were less apt to denigrate people who provided negative evaluations of their speeches. Predictions regarding impression management, willingness to try another speech, and mood or state self-esteem reactivity to feedback were not supported. Discussion focused on implications for research on USA as well as applied implications for therapy or prevention programs.     

Freud, Rogers, and Ellis: A Comparative Theoretical Analysis

Albert Ellis, Sigmund Freud, and Carl Rogers are widely recognized as the three most influential psychotherapists of the twentieth century. In the present article, it is argued that the striking differences in their therapeutic systems, Rational Emotive Behavior Therapy (REBT), psychoanalysis, and person-centered therapy, respectively, are rooted in more fundamental theoretical differences concerning the essential nature of client personality. The positions of Freud, Rogers, and Ellis on three critical issues in personality theory especially relevant for the practice of psychotherapy are examined and comparatively analyzed. The critical issues are: (1) nature vs. nurture as the foundations of personality; (2) the potency of reason in human behavior; and (3) the possibility of fundamental personality change. For each critical issue the treatment implications are also briefly explored with a view toward illustrating how the theorists' positions directly translate into therapeutic practice. The basic intent of this comparative analysis is to strengthen and further clarify the personality theory underlying REBT.     

The Rational Teacher: Rational Emotive Behavior Therapy in Teacher Education

Rational Emotive Behavior Theory and Therapy (REBT; Ellis, 1973) is a form of humanistic psychology that helps individuals live happier, more productive, more self-actualizing and more creative existences. Under what has been called Rational Emotive Education (REE), some (see, e.g., Bernard, 2001, 2000, 1990, 1984; Bernard & Ellis, 1983; DeVoge, 1983; DiGiuseppe, 1983; DiGiuseppe & Bernard, 1990; Ellis, 1975, 1974, 1973, 1972, & 1971; Knaus, 1977; Knaus & Bokor, 1975; Knaus & Eyman 1974; Knaus & McKeever, 1977; Vernon, 1998, 1997, 1996, 1994, 1993, 1990, & 1989) have applied REBT in various educational settings. Having been successful in clinical settings and in reducing both undesirable student behavior and teachers' stress, additional innovative applications of REBT are now being explored and used. This paper describes the incorporation of REBT into yet another unexplored setting within REE: teacher education. Undergraduate Education majors, taking a psychological foundations course and prior to their Student Teaching Practicum, learned REBT principles and methodology and applied them in both learning and teaching contexts. The learning context included situations the Undergraduate Education majors encountered in their college lives. The teaching context included situations they encountered while participating in their preschool field placement. The application of REBT to both contexts allowed the Education majors to address their personal and professional development, including their effectiveness as teachers in training.     

Rational-Emotive Behavior Therapy: An Interview with Albert Ellis

Over the past 50~years, Rational-Emotive Behavior Therapy (REBT) has been developed and refined by Albert Ellis. REBT provides a framework for therapy that appears useful for many therapists and most clients. This paper includes a recent interview with Dr. Ellis, examining issues related to the development, application, and ongoing refinement of REBT as a useful and effective approach to psychotherapy.     

Rational Emotive Behavior Therapy: The Past,Present, and Future

The intent of this article is to describe the significant contributions Albert Ellis made to rational emotive education and to a preventative approach to psychotherapy, which represents a major shift from many other counseling theories. The author notes that REBT as a preventative mental health approach was very important to Albert Ellis because he believed that it would extend the influence of REBT, but unfortunately he and other REBT practitioners have not put enough systematic emphasis on training teachers to implement rational concepts into the curriculum. Given the number of children and adolescents needing mental health services, this is an area that should be emphasized and would extend Al’s legacy. The article also addresses Dr. Ellis’ contributions in the area of parenting, where once again he was a pioneer in teaching parents how to deal with their irrational beliefs that interfere with effective parenting. The author concludes with a discussion about “where we go from here,” focusing on training at the university level, developing a standardized REE program that includes a train the trainer component, becoming more of a presence in the field of health care, and putting more emphasis on the therapeutic relationship which may attract more people to the theory.     

The Albert Ellis Institute: Past,Present and Future

The Albert Ellis Institute founded in 1959 by Dr. Albert Ellis is the bedrock where Rational Emotive Behavioral Therapy (REBT) was born. During these 55 years the Institute has become the neuralgic center from where REBT develops and disseminates trough the affiliated international centers all over the world. Nowadays it is chartered by the University of the State of New York and it has a professional team directed by Dr. Kristene Doyle deeply committed to promote emotional health spreading REBT, a short-term therapy with long-term results. Dr. Kristene Doyle talks about her experience in the Institute under Dr. Ellis mentorship and also about the current activities in the Institute and the plans for the future.     

The “ABCs” of REBT II: A Preliminary Study of Errors and Confusions Made by REBT Therapists

In this study, 19 REBT therapists from the Albert Ellis Institute??s referral list from a sample of 83 provided a specific ??ABC?? assessment of a problem and its solution that they would teach a class of counselling graduate students. This material was analysed for evidence of errors and confusions with respect to the ??ABCs?? of REBT. A total of 81 of such errors/confusions were found with most being made about beliefs at ??B??, particularly about rational beliefs. A variety of errors and confusions were also made about ??A?? and emotional ??Cs??. It was suggested that one way of addressing this state of affairs would be for the Albert Ellis Institute to introduce a theory test which applicants for Fellowship and Associate Fellowship status would have to pass before being awarded such status. Weaknesses of the current study were noted and suggestions for future research made.     

Putting the “B” in ret: It had to be

Editor's Note: The history of RET will show that in the early 1990s, Albert Ellis modified the name of his therapy to rational emotive behavior therapy (REBT). Ellis gives much of the credit and responsibility for the name change to Ray Corsini—the highly-regarded anthologist of modern-day systems of counseling and psychotherapy. Dr. Corsini was kind enough to contribute his own view as to why the name change was warranted. The lively debate concerning the inclusion of the word “behavior” in rational-emotive therapy will be taken up in the next issue ofJRECBT with reactions of Gerald Davison, Cyril Franks, Arnold Lazarus and Albert Ellis.     

Post-September 11th Perspectives on Religion, Spirituality, and Philosophy in the Personal and Professional Lives of Selected REBT Cognoscenti

The purpose of this article was for selected Rational Emotive Behavior Therapy (REBT) cognoscenti to examine the impact of the events of September 11th, 2001, on their beliefs about religion, spirituality, and their personal philosophy—including the role of evil in the universe and the implications of these issues on their use of REBT. The degree of consistency of the author’s views with classical REBT theory and philosophy was examined. The authors are current or former members of the Albert Ellis Institute’s International Training Standards and Policy Review Committee, of which Albert Ellis, REBT’s founder, is also a member. Reprinted from Journal of Counseling & Development, Fall 2004, Volume 82. ACA. Reprinted with permission. No further reproduction authorized without written permission from the American Counseling Association. We regret to inform readers that Stephen G. Weinrach died in April 2004. Stephen G. Weinrach expressed gratitude to Jacqueline Mirabile, Laura Hutelmyer, and Phylis Wright of Villanova University’s Falvey Memorial Library for valuable research assistance. Jesse Clancy and Bethany Coover provided deeply appreciated and important editorial support.     

Can Multimodal and Rational Emotive Behavior Therapy be Reconciled?

The purpose of this article is to determine whether two distinct modes of cognitive-behaviour therapy—Rational Emotive Behaviour Therapy (REBT) and Multimodal Therapy (MMT)—can be reconciled. This quest in the spirit of integrationism is pursued along three lines of inquiry: Do we talk about schools, approaches, or techniques? A reconciliation between MMT and REBT as systems seems not to be feasible, just because of the simple fact that MMT is not a new school with an idiosyncratic theory, whereas REBT is. However, REBT is also a congenial approach consisting of various eclectic techniques, as is MMT. It is explained how the A-B-C format and firing orders of the BASICI.D. modalities stem from an S-O-R model. Furthermore, the circular character of the various modalities (thinking, feeling, and behaving) is recognised both in MMT and in REBT. The techniques used in REBT and MMT overlap for 65–80%, according to a comparative perusal of Ellis's and Lazarus's presentations of preferred techniques. This means that MMT and REBT, as an approach with distinct techniques, “must” be very similar in practice. The conclusion is that philosophically Ellis and Lazarus see eye-to-eye and that MMT and REBT overlap a great deal. But a fusion is not yet at hand. At best the two can be described as two sides of one coin. “When you wake up in the morning, Pooh,” said Piglet at last, “what's the first thing you say to yourself?” “What's for breakfast?” said Pooh. “What do you say, Piglet?” “I say, I wonder what's going to happen exciting today?” said Piglet. Pooh nodded thoughtfully. “It's the same thing,” he said. “What's that?” the Unbeliever asked. “Wisdom from a Western Taoist,” I said. “It sounds like something from Winnie-the Pooh,” he said. “It is,” I said. From The Tao of Pooh Benjamin Hoff (1982)     

Albert Ellis at 85: Professional Reflections

An extended interview was conducted at the Albert Ellis Institute coinciding with Albert Ellis' 85^th birthday. Questions were submitted in advance by Michael Bernard and covered areas central to the theory and practice of rational emotive behavior therapy (REBT). Clarification was sought for: a) the primacy of cognition in REBT theory, b) critical features of REBT interventions for the treatment of anxiety, depression, guilt, anger and procrastination, c) the long-standing inclusion of self-efficacy training and problem solving with mainstream practice of REBT, d) psychoeducational aspects of REBT, and e) the self-actualizing tendency.     

The “ABCs” of REBT III: A Study of Errors and Confusions Made by Ellis and Joffe Ellis (2011)

In this study, I analysed Albert Ellis??s posthumous contribution to the APA ??Theories of Psychotherapy?? series (Ellis and Joffe Ellis 2011) for evidence of errors and confusions with respect to the ??ABCs?? of REBT. A total of 74 of such errors/confusions were found with most being made about beliefs at ??B?? (n?=?59), particularly about irrational beliefs (n?=?38). A variety of errors and confusions were also made about the relationship between ??B?? and ??C?? and about emotional ??Cs??. Weaknesses of the current study were noted and suggestions for future research made.     

RATIONAL EMOTIVE BEHAVIOR THERAPY AFTER ELLIS: PREDICTIONS FOR THE FUTURE

The 9 members of the Institute for Rational-Emotive Therapy’s International Training Standards and Review Committee (of which Albert Ellis is currently one) predict the status of Rational Emotive Behavior Therapy (REBT) after the death of Albert Ellis, its progenitor. Most respondents addressed whether REBT will exist in its own right or be subsumed under the broad umbrella of Cognitive Behavior Therapy. Reprinted from Journal of Mental Health Counseling, 17, 413–427, 1995. AMHCA. Reprinted with permission. No further reproduction authorized without written permission from the American Mental Health Counselors Association. Stephen G. Weinrach was a professor of counseling and human relations at Villanova University, Villanova, Pennsylvania. He died in 2004. The authors expressed their appreciation to Martin Gerstein and Allen Ivey for their generous contributions to a draft version of this article. Colleen Deeter provided valuable editorial assistance in the preparation and coordination of this project.     

Two Therapists and One Client: Problems in Comparison

This paper is a response to Robb’s analysis of Ellis’ and Dryden’s sessions held with “Jane” in the summer of 1994. As Robb noted, these consecutive sessions with the same client make for interesting, and clarifying, comparisons. My analysis considers Robb’s overview of REBT and where I believe it diverges from the position of Ellis. It also considers why Ellis used the strategy he did with “Jane” and compares and contrasts the assumptions that Ellis and Dryden seem to be making during their respective sessions. It ends with a brief summary of the two approaches and some general comments about the nature of psychotherapy.     

Alexithymia, Irrational Beliefs, and the Rational-Emotive Explanation of Emotional Disturbance

In recent discussions of Rational-Emotive Behavior Therapy (REBT), Ellis has argued that unconscious processes supplement irrational beliefs in explaining psychopathology. The hypothesis of this investigation was that these unconscious processes reflect alexithymia. University students responded to the three factors from the Toronto Alexithymia Scale, the Malouff and Schutte Belief Scale (MSBS), 5 subscales from the Survey of Personal Beliefs, and instruments recording depression, anxiety, and neuroticism. As hypothesized, alexithymia and irrational beliefs predicted greater emotional disturbance while also displaying some small positive correlations with each other. In multiple regressions, both types of variables combined to predict emotional disturbance, with alexithymia explaining the greater amount of variance. Alexithymic difficulties in identifying emotions had uniquely negative mental health implications. The MSBS and the Low Frustration Tolerance subscale were the most noteworthy measures of a pathogenic irrationality. These data supported the claim that the unconscious processes of REBT could be conceptualized in terms of alexithymia.     

Views on REBT,Past, Present and Future: Albert Ellis’ Contribution to the Field

This article demonstrates how REBT has changed over time in terms of what is considered to be an irrational belief, in particular how the concept of an irrational belief has been narrowed down. REBT is more of a goal oriented therapy as opposed to a cognitive therapy, and is referred to as an intentional therapy. The ways in which one can dispute irrational beliefs intellectually and in a more dynamic way are demonstrated. Attention is given to the provocative and confrontational way Albert Ellis did therapy, which was not generally appreciated by the public but also not appreciated by some REBT therapists. Reasons why people may dislike such a way of doing therapy are addressed. Some of the weaknesses of REBT are discussed and recommendations are made to address these weaknesses.     

Ellis and Epictetus: Dialogue vs. Method in Psychotherapy

Some recent commentators have found problems in the scientific status of Ellis's REBT, which seem not to be present in Beck's CBT. We argue that this may be partly because they drew differently from the traditions of thought available to them, which appears most clearly in their first published articles. Beck's articles were more in the modern medical tradition, whose history forms part of the search for method leading to abstract knowledge and control that has been so powerful a feature of Western culture. Ellis was more discursive in style and drew more explicitly on the dialogic tradition, in which obstacles to self-awareness and freedom are removed by enlisting the power of reason through question and answer. Socrates and Epictetus are the classical representatives of this tradition, and Ellis's first article shows clear signs of being modelled on Epictetus. Later, however, though continuing in this tradition in his personal style and popular self-help books, Ellis also developed abstract models and methods that belong to the medical tradition. His dual allegiance has made him vulnerable to criticism from both sides.