Man: How much dependency on you is created by your methods?

One of the things we strive for in our work is to make sure that we use transference and countertransference powerfully to get rapport, and then to make sure that we don't use it after that. We don't need it after that. And since they don't get to sit there and tell us their problems, we don't become their best companion. There are real risks in doing content therapy because you may become someone's closest friend. Then they end up paying money to hang out with you because no one else is willing to sit around and listen to them drivel about unpleasant things in their life. We don't get much dependency. For one thing, we have a tool that we teach our clients to use with themselves, called reframing, which we are going to teach you tomorrow.

If you ask the people who were up here for demonstration purposes, my guess is they would assign very little responsibility to us for the changes that occurred in them—much less than they would in traditional content-oriented therapy. That's one of the advantages of secret therapy. It doesn't create that kind of dependency relationship.

At the same time, people who work with us usually have a sense of trust; they know that we know what we are doing. Or they may be totally infuriated with us, but they are still getting the changes they want. And of course we work very quickly, and that reduces the possibility of dependency.

In our actual private practice, which is severely reduced now because we're moving into other areas of modeling, we tell stories. A person will come in and I don't want them to tell me anything. I just tell them stories. The use of metaphor is a whole set of advanced patterns which is associated with what we've done so far. You can learn about those in David Gordon's excellent book, Therapeutic Metaphors. I prefer metaphor artistically. I don't have to listen to client's woes, and I get to tell very entertaining stories. Clients are usually bewildered or infuriated by paying me money to listen to stories. But the changes they want occur anyway—no thanks to me, of course, which is fine. That's another way to make sure there is no dependency. You do things so covertly that they don't have the faintest idea what you are doing, and the changes they want occur anyway.

Is there anybody here who has been to see Milton Erickson? He told you stories, right? Did you find that six months, eight months, or a year later you were going through changes that were somehow associated with those stories that he was telling?

Man: Yes.

That's the typical report. Six months later people suddenly notice they've changed and they don't have any idea how that happened, and I then they get a memory of Milton talking about the farm up in Wisconsin or something. When you were with Erickson did you have the experience of being slightly disoriented, fascinated and entranced by the man's language?

Man: I was bored.

Milton uses boredom as one of his major weapons. If Milton were here, one thing he might do is bore you to tears. So you'd all drift off into daydreams and then he has you. I get bored too quickly myself to use that as a tactic. Milton, sitting in a wheelchair and being seventy-six years old, doesn't mind spending a lot of time doing that. And he does it exquisitely.

We have, during these days together, succeeded brilliantly in completely overwhelming your conscious resources. This was a deliberate move on our part, understanding as we do that most learning and change takes place at the unconscious level. We have appealed explicitly to each of both of you, that your unconscious minds would make a useful representation necessary for your education, so that in the weeks and days and months ahead you can be delightfully surprised by new patterns occurring in your behavior.

And we suggest to your unconscious mind that you make use of the natural processes of sleep and dreaming, to review any experiences that have occurred during these two days, and sort out those things that your unconscious believes will be useful for you to know, making a useful representation at the unconscious level, meanwhile allowing you to sleep deeply and soundly, so that in the days and weeks and months to come, you can discover yourself doing things that you didn't know you learned about here, so as to constantly increase, at the unconscious level, your repertoire in responding to people who come to you for assistance…. And you didn't even know they were there. Not at all.

The last time that I went to see Milton Erickson, he said something to me. And as I was sitting there in front of him, it didn't make sense. Most of his covert metaphors have made... eons of sense to me. But he said something to me which would have taken me a while to figure out. Milton said to me "You don't consider yourself a therapist, but you are a therapist." And I said "Well, not really." He said "Well, let's pretend ... that you're a therapist who works with people. The most important thing ... when you're pretending this ... is to understand... that you are really not ….You are just pretending.... And if you pretend really well, the people that you work with will pretend to make changes. And they will forget that they are pretending... for the rest of their lives. But don't you be fooled by it." And then he looked at me and he said:

"Goodbye."

There are several organizing assumptions that we use to put ourselves in a state which we find useful to operate in as we do therapeutic kinds of work. One is that it's better to have choice than no choice, and another is the notion of unconscious choice. Another is that people already have the resources they need in order to change, if they can be helped to have the appropriate resources in the appropriate context. A fourth one is that each and every single piece of behavior has a positive function in some context. It would be wanton and irresponsible of us simply to change people's behavior without taking into account a very important notion called "secondary gain." We assume that the pattern of behavior somebody is displaying is the most appropriate response they have in the context—no matter how bizarre or inappropriate it seems to be.

The context that your clients are responding to is usually composed of about nine parts of internal experience and about one part of external. So when a piece of behavior looks or sounds bizarre or inappropriate to you, that's a good signal that a large portion of the context that the person is responding to is something that is not available to you in your immediate sensory experience. They are responding to someone or something else internally represented: mother, father, historical events, etc. And often that internal representation is out of consciousness. Linda and Tammy can verify that the responses that they changed when they came and worked with us here, were responses to events that occurred sometime in the past.

That shouldn’t surprise any of you. I’m sure you all have been through experiences that support that statement. Our specific response to that understanding is to realize that all of us are complex and balanced organisms. One way to take that complexity into account when you go about assisting someone in making some change, is by using a pattern that we call reframing. Reframing is a specific way of contacting the portion or part—for lack of a better word—of the person that is causing a certain behavior to occur, or that is preventing a certain other behavior from occurring. We do this so that we can find out what the secondary gain of the behavior is, and take care of that as an integral part of the process of inducing a change in that area of behavior.