Expressive Individualism and Religion

[DISCLAIMER]

It’s no secret that the late psychologist Albert Ellis, who developed Rational Emotive Behavior Therapy (REBT), was an atheist (a person who does not believe in the existence of a god or any gods). As a psychologist, Ellis apparently preferred science to religion, as he stated (page 33):

To devoutly believe in any of the usual religions, therefore, is to be unscientific, and we could well contend that the more devout one is, the less scientific one tends to be. Although a pious religionist need not be entirely unscientific (as, for that matter, neither need be a raving maniac), it is difficult to see how such a person could be consistently scientific.

Ellis incorporated the scientific method into his psychotherapeutic modality. Specifically, Ellis developed the ABC model and unconditional acceptance (UA) as a rigorous method of relieving self-disturbance (the manner by which people upset themselves when using irrational beliefs).

Whereas the ABC model is a scientific approach to wellness, UA serves as a philosophical method for un-disturbing yourself. I view the former as an abortive approach to disturbance and the latter as a preventative method. Noteworthy, one source clarifies (page 522):

Certainly Sigmund Freud and Albert Ellis characterized religious belief in terms of defensive functioning and psychopathology; whereas Carl Jung and Gordon Allport suggested that religion may have important psychological functions and produce positive effects on mental health.

With my approach to mental, emotional, and behavioral health (collectively “mental health”), I don’t consider it particularly useful to push my views on others. For instance, I was brought up under the religious doctrines of the Jehovah’s Witnesses and the Churches of Christ.

I then went through a brief period during which I identified as an atheist, then settling for my current stance which is agnostic (a person who holds the view that any ultimate reality, such as God, is unknown and probably unknowable). Nonetheless, I don’t promote agnosticism.

This is because it’s not my job to impress my views upon others. Thus, my role as a professional mental health care provider, using REBT as my preferred modality, is to try to help people un-disturb themselves. Noteworthy, in one source, Ellis along with coauthors stated (page 33):

The rationale for integrating religiosity in treatment is really quite simple. As Propst (1982) noted, “Therapeutic expectations are made more powerful if the active ingredients of a psychotherapy are translated into the language and belief structures of the patient” (p. 85).

Couching cognitive behavioral interventions in religiously meaningful terms will likely render interventions more easily understandable for religious believers. Integrating interventions by defining them in religious terms may make them more vivid for the client. The beliefs and commitment of religious clients can thus be functionally utilized to reduce distress and strengthen treatment gains.

This is the perspective I offer when working with clients who are religious (relating to or manifesting faithful devotion to an acknowledged ultimate reality or deity). REBT can be mapped onto the principles of religion, as a lack of belief in a deity isn’t a central tenet of REBT.

Additionally, when providing psychoeducational lessons on REBT, I keep in mind my former beliefs which were dogmatic (characterized by or given to the expression of opinions very strongly or positively as if they were facts). This is particularly relevant regarding individualism:

Individualism is the moral stance, political philosophy, ideology, and social outlook that emphasizes the worth or central role of the individual. Individualists promote realizing one’s goals and desires, valuing independence and self-reliance, and advocating that the interests of the individual should gain precedence over the state or a social group, while opposing external interference upon one’s own interests by society or institutions such as the government.

I highlight individualism, because REBT is a humanist approach to mental health, described as “a philosophical stance that emphasizes the individual and social potential, and agency of human beings, whom it considers the starting point for serious moral and philosophical inquiry.”

In essence, a humanist approach to mental health care recognizes the ability of an individual to self-help. Recently, I’ve learned of the term “expressive individualism” about which a number of online religious source have much to say. Describing this term, one source states:

Expressive Individualism is the idea that meaning, and identity aren’t given to me by outside influences (parents, church, or God), but rather are found within me. This ideology presses us to look at our deepest desires, longings, and urges and use these to discover the “true me.”

Furthermore, it encourages us to “be true to yourself” and to “follow our hearts” to not be shackled in or constrained by traditional ideologies or external influences. It encourages us to chart our own path and to determine who we are, without being told by anyone else. Ultimately, it places the epicenter of authority in the hearts of every individual.

When viewing this description through my former spectacles of religious dogma, I see that belief in oneself as a method of self-determination and autonomy removes the presumed necessary component of reliance in a deity. Why yes, yes it does!

Conversely, refutation of REBT principles – of which I see little distinction without a difference concerning expressive individualism – necessitates dependence on an unfalsifiable god. I can understand how teaching people self-reliance may seem threatening to an imagined deity.

Of course, regarding this matter, I invoke the Hitchens’s razor—what can be asserted without evidence can also be dismissed without evidence, and the Sagan standard— extraordinary claims require extraordinary evidence. In any event, another source states:

[E]xpressive individualism does not recognize unchosen obligations. The self is bound only to those commitments freely assumed. And the expressive individual self only accepts commitments that facilitate the overarching goal of pursuing its own, original, unique, and freely chosen quest for meaning.

For shame (/s)! While not directly endorsed by Ellis, my approach to REBT values a perspective of existentialism (a philosophy centered on individual existence, freedom, and responsibility, proposing that people define their own meaning in a world without inherent purpose).

If this is what expressive individualism entails, then I see no problem with advocating self-ascribed purpose and meaning. Self-help in this regard is an antidote to chaos stemming from a lack of direction. Unsurprisingly, other people and entities disagree. According to one source:

Expressive individualism assumes the authority of inner feelings in what it means to be an individual, which has a number of implications:

·  To be truly oneself requires behaving outwardly in a manner consistent with those inner feelings;

·  The notion of authenticity has risen in prominence as a result since outward behavior that does not match inner feelings indicates that the outward, social self is not a true reflection of the real, inward self;

·  Expressive individualism carries with it a set of moral priorities that serves to shape the individual’s moral imagination and therefore the nature of a society composed of such individuals; and

·  Happiness and human flourishing tend to be identified with the individual’s inner sense of psychological well-being or peace.

When stated in this manner, it would appear as though some people maintain that expressive individualism is akin to egocentrism (the tendency to emphasize one’s own needs, concerns, and outcomes rather than those of others) which is often referred to as narcissism.

In response, it’s worth noting that one of the main philosophical traditions upon which REBT is founded is Stoicism. About Stoic influence on how practitioners of REBT recommendatorily should behave, I stated in a blogpost entitled Banquet Etiquette:

[A]uthors of The Daily Stoic quote ancient Stoic philosopher Epictetus who stated (page 65):

Remember to conduct yourself in life as if at a banquet. As something being passed around comes to you, reach out your hand and take a moderate helping. Does it pass you by? Don’t stop it.

It hasn’t yet come? Don’t burn in desire for it, but wait until it arrives in front of you. Act this way with children, a spouse, toward position, with wealth—one day it will make you worthy of a banquet with the gods.

[…] Stoicism is a method of wellness that teaches one to ingratiate oneself to the community in which one lives. This is an antithetical example to that of which Stoicism is misrepresented.

Unlike self-entitled egocentrism, I suspect that one can practice expressive individualism while fully integrating into society. Nevertheless, such a method of rational living may not be appreciated by people of a religious congregation who seek power over other members.

In the latter case, unquestionable subservience to perceived authority may instead be demanded. Personally, that’s not appealing. Applying a final description to expressive individualism, one source expresses:

When defining expressive individualism, it might be best to start with the slogans behind the movement:

·  You be you.

·  Be true to yourself.

·  Follow your heart.

·  Find yourself.

Slogans orient us to the philosophy in popular culture. History points us back to where it comes from. Robert Bellah and the sociologists who wrote Habits of the Heart trace the origins of expressive individualism back into the 1800s. The authors point to the writer and poet Walt Whitman as one of the best representatives of the philosophy.

“You be you” is a tautology for which I have little use. “Be true to yourself” also means little to me, as I find that most people with whom I’ve ever interacted don’t even know who they are. As well, “follow your heart” is antithetical to REBT practice, as far as I’m concerned.

In fact, disputation of irrational beliefs is predicated on the understanding that one’s “heart” (emotional reactions) is heavily influenced by one’s mind. Challenge the content of your mind and then see where that heart of yours goes, I say.

And “find yourself” is of some interest to me, presuming that people have some indication about who they are. Even if one doesn’t maintain a well-rounded notion of this self-actualized concept, attempting to find oneself may be an appropriate use of time.

Clichés aside, I’ve considered expressive individualism and religion herein. Just as REBT may be mapped onto the principles of religion, I see no reason that expressive individualism cannot be grafted onto either REBT or religiosity (an intense, excessive, or fervent religiousness).

After all, I was taught about individualism in association with the lessons of my religious upbringing. For instance, in no specific order:

·  Galatians 6:4-5 – 4 Each one should test their own actions. Then they can take pride in themselves alone, without comparing themselves to someone else, 5 for each one should carry their own load.

·  1 Corinthians 14:7 – 7 Even in the case of lifeless things that make sounds, such as the pipe or harp, how will anyone know what tune is being played unless there is a distinction in the notes?

·  Romans 12:4-8 – 4 For just as each of us has one body with many members, and these members do not all have the same function, 5 so in Christ we, though many, form one body, and each member belongs to all the others. 6 We have different gifts, according to the grace given to each of us. If your gift is prophesying, then prophesy in accordance with your faith; 7 if it is serving, then serve; if it is teaching, then teach; 8 if it is to encourage, then give encouragement; if it is giving, then give generously; if it is to lead, do it diligently; if it is to show mercy, do it cheerfully.

·  Genesis 1:27 – 27 So God created mankind in his own image, in the image of God he created them; male and female he created them.

When viewing expressive individualism through my former eyeglasses of religious dogma, I comprehend how individuality may be perceived as a threat to a collective of believers. Likewise, I understand how some REBT principles may seem intimidating to power structures.

All the same, my approach to REBT isn’t in promotion of Lucifer the fallen one’s descent from grace when favoring pride associated with egocentrism. Rather, I’m humanistically advocating self-reliance (reliance—dependence—on one’s own efforts and abilities).

If one chooses to be self-reliant by way of REBT, and then opts to serve as a member of a religious faith, then so be it. If not, then let it also be so. If this outlook is a perceived threat to power over an individual, well… then forgive my use of a tautology, que sera sera.

If you’re looking for a provider who tries to work to help understand how thinking impacts physical, mental, emotional, and behavioral elements of your life—helping you to sharpen your critical thinking skills, I invite you to reach out today by using the contact widget on my website.

As a psychotherapist, I’m pleased to try to help people with an assortment of issues ranging from anger (hostility, rage, and aggression) to relational issues, adjustment matters, trauma experience, justice involvement, attention-deficit hyperactivity disorder, anxiety and depression, and other mood or personality-related matters.

At Hollings Therapy, LLC, serving all of Texas, I aim to treat clients with dignity and respect while offering a multi-lensed approach to the practice of psychotherapy and life coaching. My mission includes: Prioritizing the cognitive and emotive needs of clients, an overall reduction in client suffering, and supporting sustainable growth for the clients I serve. Rather than simply trying to help you to feel better, I want to try to help you get better!

Deric Hollings, LPC, LCSW

Photo credit, fair use

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