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Radical Acceptance

Radical acceptance means that you learn to accept yourself and others without judgment. It is a skill that can be learned in an afternoon, yet take a lifetime to master, especially in Western cultures where we are conditioned to strive for certain ideals of perfection. We are told by the media that if we don’t drive the right car, wear the right clothes, eat the right foods, vote for the right political candidate and wear the right perfume, we will not be accepted by others. This conditioning must be overcome in order to achieve radical acceptance.

The first step in radical acceptance is to meditate on the assumptions we have created for ourselves.

Examples of these might be, “I’m not handsome enough,” or, “I’m not smart enough,” or, “Nobody likes me.” Radical acceptance recognizes such thoughts and feelings without making value judgments about them, and without trying to deny or affirm them. For example, the thought, “Nobody likes me,” is not true, but the goal of radical acceptance is to simply note the fact that this thought is present in the observer’s psyche, and not to make a truth value judgment about the contents of the statement. It can be accepted as a thought process while not having to be incorporated into the observer’s sense of identity.

From this perspective, we are less concerned about whether or not the thought or feeling is true as we are about whether or not it is helpful. Is it effective to have these thoughts or feelings? If not, can I let them go?

Case Study: Juliet
Juliet has had a series of relationships. Every time one of these relationships ends, she goes into a downward spiral of emotional self-abuse, telling herself that she’s not good enough to have a relationship, asking herself why she’s such a “loser,” and panicking at the thought of being alone yet again. This panic causes her to leap right into yet another relationship and repeat the same mistakes over and over again. Implicit in all these thought and feeling cycles is the theme, “What’s wrong with me?”

By learning to radically accept herself just as she is, Juliet could come to realize that “This is the way I deal with emotions.” Eventually she may even be able to accept herself with unconditional love, and see this quirk as just a thing she does, and not as a character flaw. When caught in these cycles, Juliet could ask herself, “Is it true that there is something wrong with me? Is it helpful or effective to think that there is something wrong with me?”

Additionally, Juliet could learn that thoughts and feelings are not facts. They’re just things the brain has sometimes been conditioned to do in response to certain situations.

The irony is that by learning to accept these thoughts and feelings as a part of herself, it may lead to the realization that there is nothing wrong with her. Even if she never comes to that realization, she will be able to accept it as just a thing she does from time to time. It is perfectly natural to wonder “Is there something wrong with me;” however, such a question is just a thought, and not a fact.

Radical acceptance is the ability to see clearly the thoughts and feelings that are going on within us, as they occur, and to be able to accept them with love and openness. It also means coming to realize that thoughts and feelings are not facts.

When Juliet began to practice mindful meditation, she came to understand that the panic produced by losing a relationship was caused by her desire to find the “perfect” man for her. By finding this idealized individual, she hoped to prove her own self-worth. In her mind, if she could find the perfect man, he would help her to become the perfect woman. As Juliet came to recognize that her idea of perfection was just an arbitrary standard she had imposed on herself, she was able to accept and even love herself, even with all of her perceived “flaws.” This diminished need to be “perfect” allowed her to actually move towards loving herself just as she was. This renewed self-confidence allowed her to enter into a relationship that later led to a happy and successful marriage.

Juliet credited the success of her relationship on the fact that, “I learned to be responsible for my own happiness and well-being. In my previous relationships, I had put the responsibility for my happiness on my partner(s), and this impossible situation eventually drove them away. Once I learned to accept responsibility for my own happiness, I found someone with whom to share that happiness.”

Radical acceptance is about minimizing avoidance as much as possible. By meeting life head-on instead of trying to avoid certain aspects of it (such as unpleasant thoughts and emotions), we are able to live life more fully.
According to Hoffman & Asmundson (2008), “Patients are encouraged to embrace unwanted thoughts and feelings – such as anxiety, pain, and guilt – as an alternative to experiential avoidance. The goal is to end the struggle with unwanted thoughts and feelings without attempting to change or eliminate them.”


Baer, R. A. (2003). Mindfulness training as a clinical intervention: A conceptual and empirical review. Clinical Psychology: Science and Practice, 10(2), 125–143. Introduction to Special Issue 183

Cordon, S. L., Brown, K. W., & Gibson, P. R. (2009). The role of mindfulness-based stress reduction in perceived stress: Preliminary evidence for the moderating role of attachment style. Journal of Cognitive Psychotherapy: An International Quarterly, 23(3), 258–269.

Dimeff, L., & Linehan, M.M. (2001). Dialectical Behavior Therapy in a Nutshell. The California Psychologist, 34, 10-13.

Hofmann, S. G., & Asmundson, G. J. G. (2008). Acceptance and mindfulness-based therapy: New wave or old hat? Clinical Psychology Review, 28(1), 1–16. https://doi.org/10.1016/j.cpr.2007.09.003

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What is Mindfulness?

Mindfulness for Therapists


“Mindfulness is the energy of being aware and awake to the present moment. It is the continuous practice of touching life deeply in every moment of daily life. To be mindful is to be truly alive and present with those around you and with what you are doing. We bring our body and mind into harmony while we wash the dishes, drive the car or take our morning cup of tea.”

–Thich Nhat Hanh, Zen Buddhist Monk and Founder of the An Quang Buddhist Institute

Think about the things that have caused you anxiety, stress or depression in the past. Now ask yourself, “Was it the things themselves that caused the anxiety, stress and depression, or was it what I believed about those things?”

Can you think of anything that you’ve ever been worried about, that wasn’t a product of your thoughts and feelings? Isn’t it true, in fact, that the worries come from the thoughts and feelings themselves, and not from the situations in which you find yourself?

If it is true that anxiety and depression are rooted in our thoughts, then we should be able to change our thoughts and eliminate, or at least minimize, anxiety and depression. Mindfulness is a way to change our thoughts. If you can change your thoughts, you can change your world.

The last two decades have seen an explosion in interest in the utility of Mindfulness for treating mental disorders. Consequently, there has been an interest in devising a clinical definition for the term ‘Mindfulness.’
Kabat-Zinn (2003) refers to Mindfulness as “paying attention on purpose, in the present moment, and non-judgmentally to the unfolding of experience moment by moment.”

Segal et al., (2004) describe Mindfulness as a state of being “fully present and attentive to the content of moment-by-moment experience.”

According to Baer (2003), “In general, while the specific focus of mindfulness may vary, individuals are instructed to be aware of thoughts but to be removed from the content of these thoughts.”

In short, mindfulness is a state of awareness in which we can choose to participate in the thought stream, or to simply observe it.

When we are able to be fully in the present, without worries, stress, or anxiety about the past or the future, we are being mindful. This doesn’t mean that we ignore or deny our thoughts or feelings. Instead, it just means that for now, in the present moment, we are consciously choosing how to respond to those thoughts and feelings.


REFERENCES

Baer, R. A. (2003). Mindfulness training as a clinical intervention: A conceptual and empirical review. Clinical Psychology: Science and Practice, 10, 125-143.

Davidson, R.J., Kabat-Zinn, J., Schmacher, J., Rosenkranz, M., Muller, D., Santorelli, S.F., Urbanowski, F., Harringtron, A., Bonus, K., Sheridan , J.F., Alterations in brain and immune function produced by mindfulness meditation. Psychosomatic Medicine, 65: 564-570, 2003.

Segal, Z. V., Teasdale, J. D., & Williams, J. M. G. (2004). Mindfulness-based cognitive therapy: Theoretical rationale and empirical status. In S. G. Hayes, V. Follette, & M. Linehan (Eds.), Expanding the cognitive behavioral tradition. New York: Guilford Press.