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接纳与承诺疗法 (Acceptance and Commitment Therapy，简称为 ACT)：是心理学新一代认知行为疗法，是由美国心理学家 Steven C. Hayes 与他的同事在 90 年代发展出来的治疗理论。
本系列文章连载将简要地分析 ACT 的理论，以及基督徒如何从圣经的角度看待 ACT。我们会发现，和许多其它的心理学理论一样，ACT 对人和人的问题有一些很好的观察，但是谈到这些问题背后的原因和解决方法时就与圣经真理背道而驰了。
希望此连载能够帮助我们在遇到其它各种心理学理论时仔细、谨慎地思考，对比圣经的教导，寻求神的真理和智慧，而不要被表面“听起来似乎很有道理”的理论迷惑而偏离了圣经。请读完整个系列的三篇文章，以全面理解全文观点和论述，因为三篇文章环环相扣，实为一体，缺一不可；分开三篇是为了留给读者更多的时间和空间，以从容地阅读和思考。
ACT 的理论认为：人的心理痛苦通常是源于人类语言与认知之间的相互作用，以及直接经验对人类行为的控制；这种心理僵化 (psychological inflexibility) 来自经验回避、认知融合、对概念化自我的依恋、脱离现实，以及由此导致的无法采取符合个人核心价值观的必要行动。
为了解决这一问题，ACT 提出一种心理灵活性模型，目标在于增加心理灵活性【即以无防御的态度，有意识地完全与当下时刻（真实的当下，而非表面现象）相联结的能力】，并根据个人所选择的价值观坚持或改变一种行为。
ACT 主张通过六大核心步骤来实现这一点：认知解离 (Cognitive Defusion)、接纳 (Acceptance)、灵活关注当下时刻 (Flexible Attention to the Present Moment)、以自我为背景 (Self-as-Context)、价值观 (Values) 和承诺行动 (Committed Actions)。这些术语听起来可能会让人感到困惑，所以我会先解释一下它们，以便于理解（Hayes 在他的书中对这些术语有较详细的诠释：Acceptance and Commitment Therapy – The Process and Practice of Mindful Change），然后再从圣经的角度来分析如何看待 ACT。
Acceptance and Commitment Therapy (ACT) sees suffering as a normal part of our life, that we not only suffer, but also inflict suffering. It rejects the theory that human beings are inherently happy, connected to others, altruistic and at peace with themselves, which is the underlying assumption of the psychological mainstream (e.g., biomedicalization) that assigns suffering to mental and physical disorders.
ACT 认为痛苦在人类生活中是普遍存在的；我们不仅经历痛苦，还会使别人遭受痛苦。ACT 反对“人类天生就是快乐的、天生就与其他人相连接、天生就具有利他性且与自己和平相处”这种观点——心理学主流（例如生物医疗化 “biomedicalization”）通常暗含这种观点，并将痛苦归为精神和生理障碍。
According to ACT, human suffering predominantly emerges from normal psychological processes, particularly those involving human language (i.e., symbolic activity in whatever form it occurs – whether gestures, pictures, writing forms, sounds, etc.). It acknowledges that abnormal processes do exist, but states that even with several mental illnesses, the ordinary processes embodied in self-reflective language and thought may actually make the core difficulties associated with such conditions even worse.
ACT 认为人类的痛苦主要来自普通的心理过程，尤其是那些涉及人类语言（即任何形式的符号化活动，包括手势、图片、书面形式、声音等）的心理过程。ACT 承认异常心理过程的存在，但是认为：对于有些精神疾病来说，体现于自我反思性的语言和思想上的普通心理过程实际上可能会使这些疾病的核心困难变得更为严重。
This is because language has evolved to include more and more terms that describe and evaluate various states of mind or emotion. With this language development, human experiences can be categorized and evaluated. Psychological pain is a normal part of life, but as we increasingly look inward (as a result of language development), life begins to seem more like a problem to be solved than a process to be fully experienced, and this causes us to suffer. In other words, we suffer because we overreact to our own inner world, to the contents of our mind. So human language gives rise to both human achievement and human misery (the idea on which the core of the ACT approach is built), and we must learn to use language without being consumed by it, to manage it rather than having it manage us.
这是因为语言在演变的过程中包含了越来越多描述和评估思想或情绪不同状态的术语，而这种语言上的发展让人类经验得到分类和评估。心理痛苦是人类生活中普遍存在的，但是随着人类越来越关注自己的内心（语言发展的结果之一），生活变得越来越像一个需要解决的问题，而不是一个有待完全体验的过程，这就使我们产生了痛苦。换句话说，ACT 认为我们痛苦是因为我们对自己的内心世界和思想反应过度。因此，人类语言增加了人类的成就和痛苦（这是 ACT 的理念核心）；我们必须学习使用语言但不被它吞噬，学习管理语言而不是被它管理。
When we strongly believe the literal contents of our mind, we become fused with our cognitions, thus suffering occurs as a result. This is called Cognitive Fusion, the first of the six core processes that ACT seeks to address. It means that our thoughts tell us how things really are and what we need to do. Our thoughts become our “knowledge” (what we believe is true and right) under the cultural influence through language.
当我们坚信自己思想的具体内容时，我们就与自己的认知相融合，结果便产生了痛苦——这称为“认知融合”，是 ACT 寻求解决的六大核心心理过程中的第一个。这意味着我们的思想决定了我们对事情真相，以及我们需要做什么的理解。在文化的影响下，我们的思想通过语言成为了我们的“知识”（即我们认为是真实和准确的事情）。
People whose cognitions fuse are more likely to blindly follow “social rules” originated in their own mind by the cultural influence through language, e.g., what society tells them about personal health and how best to achieve it. The problem is that these rules are implicitly based on the assumption that verbal rules and deliberate problem solving are the best or even the only way to solve problems, which leads to the struggle of attaining the “right” way to feel, or to feel “right/normal” (e.g., happy, connected to others, altruistic and at peace with themselves). They try everything they can to control their world, so as to restore their internal and external environment back to “normal”. ACT states that this way of responding to suffering is not the solution, but rather the problem.
认知融合的人更有可能会盲目地遵从“社会规则”，而这些“社会规则”是在文化的影响下，通过语言在他们自己的思维里形成的，例如社会告诉他们的有关个人健康以及获得个人健康的最佳途径的信息。问题在于：这些规则隐含的基本假设是“语言规则和深思熟虑的问题解决是解决问题的最佳方式，甚至是唯一的方式”；这导致人们艰难地努力获得“正确的”感受方式或努力感觉“正确/正常”（例如：快乐、与其他人相连接、利他和与自己和平相处）——他们会作出一切努力，以控制自己的世界，从而将他们的内心和外在环境恢复到“正常”状态。ACT 认为这种回应痛苦的方式不是解决问题的方法，而恰恰是问题所在。
Cognitive fusion naturally leads to the next core process of psychological inflexibility: Experiential Avoidance. It means that we frequently and intensely avoid suffering experiences that have been defined by the society and us as abnormal. In this avoidance, we constantly struggle with our thoughts and feelings. As a result, we become less and less able to get into the present moment and enjoy life – Inflexible Attention to the Present Moment. With time, a kind of life numbness sets in and we go through the motions of daily life without much moment-to-moment contact with life itself – we’ve lost touch with reality, and spend most of our time on attentional autopilot.
认知融合很自然地会导致心理僵化的下一个核心过程：“经验回避”，即我们经常高度回避社会和我们自己认为属于异常的痛苦经历。在这种回避中，我们不断地与自己的思想和感受作斗争。结果，我们变得越来越无法体验当下的时刻和享受生活，这被称为“不灵活关注当下时刻”。随着时间的流逝，我们会对生活变得有些麻木，一天一天地过着日子却与生活没有多少时刻联结——我们变得与现实脱节，大部分时候都处于无法关注当下的状态中。
We are too busy being what our mind says we are, which is called Attachment to the Conceptualized Self. In other words, the person I call me is my thoughts and feelings about myself; what I think and feel about myself becomes my (false) reality, my (false) identity. The damage is great: we slowly lose our sense of our life’s direction and don’t know what we want from life – Disruption of Values. Our most important life choices come to be based on how to not evoke distressing personal experiences rather than moving toward what we most deeply value. In other words, we don’t act on the things that we care about the most – Inaction, Impulsivity, or Avoidance Persistence. We become increasingly stuck in our own self-stories and avoidance of the threats to our own self-conceptions. These are the six core processes ACT sees in psychological inflexibility.
我们太忙于相信我们的思想对我们自己的定义，这称为“对概念化自我的依恋”。也就是说，我对“我”的定义是我对自己的想法和感觉；我对自己的想法和感觉变成了我的（错误）现实和我的（错误）身份。这带来严重的后果：我们会慢慢失去人生的方向感，不知道我们在生活里想要的是什么——这称为“价值观混乱”。我们最重要的人生选择会变成以如何避免引起痛苦的人生经历为主导，而不是往我们最重视的方向前进。换句话说，我们不会追求我们最关心的事物——这称为“不行动、冲动或逃避”。我们变得越来越陷入自己的故事里，并回避任何会威胁到我们的概念化自我的事物。以上就是 ACT 所总结的心理僵化六大核心过程。
下一篇连载会继续讲解 ACT 针对心理僵化六大核心过程所提出的心理灵活性模型的六大核心步骤，以最终进入第三篇的圣经角度分析。
待续……
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