In this section, I evaluate destructive thinking in REBT literature. REBT theory provides us with several powerful insights on destructive thinking. For instance, Corsini et al. (2010:198) explains that most neurotic problems in REBT involve unrealistic, illogical or self defeating thinking. In REBT, the individual’s belief system is considered the core of maladjustment. Irrational beliefs, originate from constructing a “musturbatory” belief system or ideology. “Demandingness” cognitions are the primary mediators of emotional disturbance. REBT suggests that cognitions associated with emotional disturbance and psychopathology stem from these “demanding” beliefs (Reinecke et al. 2002:223). These are the “musts,” “shoulds,” “ought’s” and “have-to’s,” that commonly comprise our beliefs. Such beliefs are based upon dogmatic, rigidly held schemas that the world must be how one wants it to be. These beliefs are considered irrational because they insist in a kind of magical way that something ‘should’, ‘ought or ‘must’ be different from the way it is. Ellis et al. (1997:189) describes irrational beliefs as illogical, unrealistic, bringing undesirable practical consequences; the cause of extensive emotional unhappiness and the cause for blocking one from achieving their goals in life.
Coombs (2005:343) says, a major downside of irrational beliefs is that, if left alone, they become the primary filter through which one interprets the world. If this filter is not corrected, the risk of developing mental health problems, such as anxiety and depression, increases.
Thus, another possible consequence of ‘absolutistic musterbation’ is anxiety and depression (Ellis 1975; quoted in Reinecke et al. 2002:223). When the individual ‘prefers’, ‘wishes’ or ‘desires’ to accomplish
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particular goals but fails to achieve these, they may experience sadness and regret, but not clinical depression. But when they escalate these preferences into dogmatic demands, and convince themselves that they absolutely ‘should’, ‘must’ and ‘ought to’ achieve these goals, they become susceptible to depression (Reinecke et al. 2002:223). Examples of irrational musturbatory derivative thoughts include: “awfulizing,” “I-can’t-stand-it-it-is,” “damnation”, “always and never thinking” (Fall et al. 2010:304). These thoughts can be distinguished from rational thoughts, by their qualities of extremeness and rigidity. Since they are so rigid and unrealistic, they tend not to withstand rational scrutiny. A problem of holding such irrational beliefs and thoughts is that people tend to re-indoctrinate or reconfirm these beliefs to themselves. And by doing so, they perpetuate the irrational belief cycle, making it very resistant to change (Fall et al. 2010:305).
Secondary disturbance is another reason why irrational beliefs are considered problematic. Fall et al. (2010:305) describe secondary disturbance as taking place when people lay a second disturbance over a primary one, and include the following as examples: becoming anxious about being anxious; feeling hopeless about depression; and worrying about insomnia (Fall et al. 2010:305). Secondary disturbances tend to make the primary problem worse and more difficult to treat. They form a barrier between rational disputation and the primary problem. They also prevent treatment of the primary disturbance, increase the level of irrationality, and increase the amount of psychological disturbance (Fall et al. 2010:305).
With regards to examining destructive thinking in REBT theory, it should however be noted, that not all negative emotions are considered unhealthy and not all positive emotions are healthy. Fall et al. (2010:305) claim it is the extremeness and rigidity of these and their consequent emotions and behaviours that are the determining factors. This can be illustrated by the following example: when one incurs a loss, feelings of sadness may result. But when these progress into debilitating depression, this is considered an unhealthy reaction. Rigid beliefs about activating events give way to self defeat, whereas flexible beliefs about activating events give way to more self actualizing consequences (Fall et al. 2010:305).
2.4. CONCLUSION
The aim of this chapter was to grasp the reality of how real our thoughts actually are. In doing so, to foster a better understanding of the effect of destructive thoughts and the way our thinking affects our health and well being. The continuous experience of destructive and toxic thinking has a negative impact on our general well being and functioning as an individual and as a society. For this reason, I have largely focused on understanding destructive thinking.
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Understanding our thought patterns reveals a lot about our moods. Much psychological distress also often goes unrecognized, untreated or undertreated. Thoughts can be managed and harmful ways of thinking eliminated. This is a crucial insight, that our thoughts are controllable. We can choose to be free and take control of our thinking. The significance of this chapter can be summed up by the words of Dispenza (2007:44), “What we think about and the energy and intensity of these thoughts directly influences our health, the choices we make, and ultimately our quality of life;” And “If we wait until we feel like changing, we’ll never change” (Baker 2007).
In the next chapter “destructive thinking” is explored further within the Pastoral Care and Counseling context. My inquiry here is to discover what types of destructive thinking is commonly experienced by the Christian counselee. In addition, I reflect on a number of issues that need to be considered when analyzing destructive thoughts from a Christian perspective, such as inappropriate God images, spiritual maturity and faith pathology. Furthermore, I take a closer look at destructive types of religious thinking; and destructive thinking within the realm of belief systems. As I continue to probe these concepts i.e. faith pathology; inappropriate God images; spiritual and faith formation, and so on, I hope to find the connection between these and one’s thoughts/thought patterns. These ideas will be explored further in chapter three.
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DESTRUCTIVE THINKING WITHIN THE INTERPLAY BETWEEN RELIGION AND