Chapter 1: The Philosophical Legacy of Albert Ellis

The late Albert Ellis pondered both his own life and the teachings of philosophers from antiquity, particularly from Greece and Rome. His unique blend of Stoicism and Rational Emotive Behavior Therapy (REBT) has left a lasting impact on the field of psychology.

I had the privilege of attending a small seminar with Dr. Ellis nearly two decades ago in Clearwater, Florida. At that time, I had already immersed myself in his writings and had actively applied his core principles to my life.

In his later years, Ellis had a reputation for being direct and often abrasive, particularly towards what he perceived as naiveté. Unlike many in the mental health field, he wasn’t one to gently guide individuals toward stability. Instead, he believed that REBT and Stoicism provided practical tools for genuine life transformation.

REBT requires commitment to reading, applying what you learn, and practicing self-discipline, but its effectiveness is well-documented. While counselors can offer support, the onus of change lies primarily with the individual. If you're seeking someone to talk to for an extended period at a high cost, REBT may not be for you; it demands effort.

Over the years, I've come to appreciate the parallels between the philosophies of Seneca and Albert Ellis. I believe that if Ellis were alive today, he would undoubtedly connect with the modern Stoic movement.

Ellis championed a brief therapeutic approach that encouraged clients to focus on the present and take prompt action to modify their behavior, contrasting sharply with Freud's focus on analyzing childhood experiences. He famously remarked, “Neurosis is just a fancy word for whining.”

For those who find Stoic philosophy beneficial in facing life's hurdles, I believe REBT presents a complementary practice. The overlap between these two philosophies can significantly enhance the journey of a Stoic practitioner. Today, I aim to introduce you to the foundational ideas of REBT through the insights of Epictetus.

With his departure from psychoanalysis in 1955, Ellis transformed psychotherapy with his pragmatic approach. REBT originated in the bustling atmosphere of Manhattan, New York, unlike other cognitive behavioral therapies that were developed in more academic environments.

According to Epictetus's Enchiridion, it is our perceptions of events, rather than the events themselves, that cause us distress. He advises us to remind ourselves, "An impression is all you are, not the source of the impression." We should then evaluate our thoughts based on our standards and ask, "Is this within my control?" If not, we should be prepared to respond with, "Then it’s none of my concern."

This philosophy aligns with REBT, which posits that misfortune alone does not cause harmful emotional disturbances. In REBT, emotional disturbances are defined as self-defeating behavioral and emotional responses that hinder our primary goals of survival and happiness. Ellis believed that these two principles encapsulated all others.

In what became known as the ABC theory of emotional disturbance, Ellis illustrated the link between our underlying beliefs and our emotional and behavioral responses to adversity.

Consider that the director of a play determines its plot and characters. As an actor, your role may vary—whether you play a commoner or a king, your performance should reflect your commitment. However, the responsibility for the narrative lies elsewhere.

REBT similarly encourages acceptance, drawing inspiration from Epictetus. Acceptance means recognizing the existence of a situation despite our desire to change it. It would be illogical to assert that negative realities cannot exist; REBT acknowledges this truth. Moreover, REBT advocates for a strong desire to change unfavorable circumstances when possible and to adapt constructively when they cannot.

It is not the events themselves that trouble us, but our interpretations of them. For instance, if death were truly terrifying, Socrates would not have faced it with equanimity. The fear arises from the belief that death is frightening, not from death itself. Thus, we should not hold our judgments accountable for negative emotions such as frustration or anger.

A core tenet of REBT is emotional responsibility. We teach that, as Epictetus noted, people are most troubled by their fears of failure. Emotional disruption is not an inevitable consequence of bad luck; rather, it stems from our rigid beliefs about others' actions and our circumstances. The essential principle of REBT is that our emotional responses to adversity are almost always subject to change.

Following Epictetus’s teachings, Ellis asserted that individuals can learn to identify the rigid beliefs causing their emotional distress and work to overcome them. He emphasized the importance of adopting flexible and constructive views.

Ellis also warned against reverting to unhealthy thought patterns, which are often biologically ingrained. Again, in line with Epictetus’s guidance, the key to avoiding relapse is to think, feel, and act rationally.

“Learning that does not lead to action is useless,” Epictetus once said. REBT encourages not only the acquisition of knowledge but also the practical application of the rational attitudes discussed during therapy. Clients are urged to reflect on their rigid beliefs in their daily lives to combat self-sabotage.

Chapter 2: Practical Applications of REBT

This video, "Your Daily Routine in the Time of Pandemic: Stoicism and Cognitive-Behavioural Therapy (CBT)," explores how Stoic principles can be applied in our daily lives, especially during challenging times.

The second video, "Socrates, Stoicism, and Cognitive Therapy," delves into the connections between Socratic thought and modern therapeutic practices.