Self help: forget positive thinking, try positive action

The self-help industry is mired in ideas about positive thinking that are at best ineffective and at worst destructive. If you want to be more confident or successful, says Richard Wiseman, the best thing to do is act the part

For years self-help gurus have preached the same simple mantra: if you want to improve your life then you need to change how you think. Force yourself to have positive thoughts and you will become happier. Visualise your dream self and you will enjoy increased success. Think like a millionaire and you will magically grow rich. In principle, this idea sounds perfectly reasonable. However, in practice it often proves ineffective.

Take visualisation. Hundreds of self-improvement books encourage readers to close their eyes and imagine their perfect selves; to see themselves in a huge office at the top of the corporate ladder, or sipping a cocktail as they feel the warm Caribbean sand between their toes. Unfortunately, research suggests this technique does not work.
In one study led by Lien Pham at the University of California, students were asked to spend a few moments each day visualising themselves getting a high grade in an upcoming exam. Even though the daydreaming exercise only lasted a few minutes, it caused the students to study less and obtain lower marks. In another experiment led by Gabriele Oettingen from New York University, graduates were asked to note down how often they fantasised about getting their dream job after leaving college. The students who reported that they frequently fantasised about such success received fewer job offers and ended up with significantly smaller salaries.
Why should this be so? Maybe those who fantasise about a wonderful life are ill-prepared for setbacks, or become reluctant to put in the effort required to achieve their goal. Either way, the message is clear – imagining the perfect you is not good for your life.
However, when it comes to change, the message is not all gloom and doom. Decades of research show that there is indeed a simple but highly effective way to transform how you think and feel. The technique turns common sense on its head but is grounded in science. Strangely, the story begins with a world-renowned Victorian thinker and an imaginary bear.
Working at Harvard University in the late 19th century, William James, brother of the novelist Henry James, was attracted to the unconventional, often walking around campus sporting a silk hat and red-checked trousers, and describing his theories using amusing prose ("As long as one poor cockroach feels the pangs of unrequited love, this world is not a moral world"). This unconventional approach paid off. First published in 1890, James's two-volume magnum opus The Principles of Psychology is still required reading for students of behavioural science.
Towards the end of the 1880s, James turned his attention to the relationship between emotion and behaviour. Our everyday experience tells us that your emotions cause you to behave in certain ways. Feeling happy makes you smile, and feeling sad makes you frown. Case closed, mystery solved. However, James became convinced that this commonsense view was incomplete and proposed a radical new theory.
James hypothesised that the relationship between emotion and behaviour was a two-way street, and that behaviour can cause emotion. According to James, smiling can make you feel happy and frowning can make you feel sad. Or, to use James's favourite way of putting it: "You do not run from a bear because you are afraid of it, but rather become afraid of the bear because you run from it."
James's theory was quickly relegated to the filing drawer marked "years ahead of its time", and there it lay for more than six decades.
Throughout that time many self-help gurus promoted ideas that were in line with people's everyday experiences about the human mind. Common sense tells us that emotions come before behaviour, and so decades of self-help books told readers to focus on trying to change the way they thought rather than the way they behaved. James's theory simply didn't get a look-in.
However in the 70s psychologist James Laird from Clark University decided to put James's theory to the test. Volunteers were invited into the laboratory and asked to adopt certain facial expressions. To create an angry expression participants were asked to draw down their eyebrows and clench their teeth. For the happy expression they were asked to draw back the corners of the mouth. The results were remarkable. Exactly as predicted by James years before, the participants felt significantly happier when they forced their faces into smiles, and much angrier when they were clenching their teeth.
Subsequent research has shown that the same effect applies to almost all aspects of our everyday lives. By acting as if you are a certain type of person, you become that person – what I call the "As If" principle.
Take, for example, willpower. Motivated people tense their muscles as they get ready to spring into action. But can you boost your willpower by simply tensing your muscles? Studies led by Iris Hung from the National University of Singapore had volunteers visit a local cafeteria and asked them to try to avoid temptation and not buy sugary snacks. Some of the volunteers were asked to make their hand into a fist or contract their biceps, and thus behave as if they were more motivated. Amazingly, this simple exercise made people far more likely to buy healthy food.
The same applies to confidence. Most books on increasing confidence encourage readers to focus on instances in their life when they have done well or ask them to visualise themselves being more assertive. In contrast, the As If principle suggests that it would be much more effective to simply ask people to change their behaviour.
Dana Carney, an assistant professor at Columbia Business School, led a study where she split volunteers into two groups. The people in one group were placed into power poses. Some were seated at desks, asked to put their feet up on the table, look up, and interlock their hands behind the back of their heads. In contrast, those in the other group were asked to adopt poses that weren't associated with dominance. Some of these participants were asked to place their feet on the floor, with hands in their laps and look at the ground. Just one minute of dominant posing provided a real boost in confidence.
The researchers then turned their attention to the chemicals coursing through the volunteers' veins. Those power posing had significantly higher levels of testosterone, proving that the poses had changed the chemical make-up of their bodies.
The As If principle can even make you feel younger. Harvard psychology professor Ellen Langer has conducted many high-profile experiments; one of her most striking involved using the As If principle to turn back the hands of time.
In 1979 Langer recruited a group of men in their 70s for a "week of reminiscence" at a retreat outside Boston. Before the study started, Langer tested the men's strength, posture, eyesight and memory.
She then encouraged the men to act as if they were 20 years younger. When they arrived at the retreat, for instance, there was no one there to help them off the bus and they had to carry their suitcases inside. In addition, the retreat had not been not equipped with the type of rails and other movement aids they had at home. After unpacking, everyone was assembled in the main room of the retreat. Surrounded by various objects from the 50s, including a black-and-white television and a vintage radio, Langer informed the participants that for the next few days all of their conversations about the past had to be in the present tense, and that no conversation must mention anything that happened after 1959.
Within days, Langer could see the dramatic effect of behaving As If. The participants were now walking faster and were more confident. Within a week several of the participants had decided that they could now manage without their walking sticks. Langer took various psychological and physiological measurements throughout the experiment and discovered that the group now showed improvements in dexterity, speed of movement, memory, blood pressure, eyesight and hearing. Acting as if they were young men had knocked years off their bodies and minds.
More than a century ago William James proposed a radically different approach to change. Decades of research has shown that his theory applies to almost every aspect of everyday life, and can be used to help people feel happier, avoid anxiety and worry, fall in love and live happily ever after, stay slim, increase their willpower and confidence, and even slow the effects of ageing.
So sit up straight and take a deep breath. It is time to rip up the rule book and embrace the truth about change.

How to change
Action speaks loudest

Here are 10 quick and effective exercises that use the As If principle to transform how you think and behave.
HAPPINESS: Smile
This is the granddaddy of them all. As Laird's study demonstrated, smile and you will feel happier. To get the most out of this exercise, make the smile as wide as possible, extend your eyebrow muscles slightly upward, and hold the resulting expression for about 20 seconds.
WILLPOWER: Tense up
As Hung's experiments show, tensing your muscles boosts your willpower. Next time you feel the need to avoid that cigarette or cream cake, make a fist, contract your biceps, press your thumb and first finger together, or grip a pen in your hand.
DIETING: Use your non-dominant hand
When you eat with your non-dominant hand you are acting as if you are carrying out an unusual behaviour. Because of that you place more attention on your action, do not simply consume food without thinking about it, and so eat less.
PROCRASTINATION: Make a start
To overcome procrastination, act as if you are interested in what it is that you have to do. Spend just a few minutes carrying out the first part of whatever it is you are avoiding, and suddenly you will feel a strong need to complete the task.
PERSISTENCE: Sit up straight and cross your arms
Ron Friedman from the University of Rochester led a study where volunteers were presented with tricky problems to see how long they persevered. Those who sat up straight and folded their arms struggled on for nearly twice as long as others. Make sure your computer monitor is slightly above your eye-line and, when the going gets tough, cross your arms.
CONFIDENCE: Power pose
To increase your self-esteem and confidence, adopt a power pose. If you are sitting down, lean back, look up and interlock your hands behind your head. If you are standing up, then place your feet flat on the floor, push your shoulders back and your chest forward.
NEGOTIATION: Use soft chairs
Hard furniture is associated with hard behaviour. In one study Joshua Ackerman at the MIT Sloan School of Management had participants sit on either soft or hard chairs and then negotiate over the price of a used car. Those in the hard chairs offered less and were more inflexible.
GUILT: Wash away your sins
If you are feeling guilty about something, try washing your hands or taking a shower. Chen-Bo Zhong from the University of Toronto discovered that people who carried out an immoral act and then cleaned their hands with an antiseptic wipe felt significantly less guilty than others.
PERSUASION: Nod
If people nod while they listen to a discussion they are more likely to agree with the points being made. When you want to encourage someone to agree with you, subtly nod your head as you chat with them. Research led by Gary Wells of Iowa State University shows that they will reciprocate the movement and find themselves strangely attracted to your way of thinking.
LOVE: Open up
Couples in love talk about the more intimate aspects of their lives. Research carried out by Robert Epstein, founder of the Cambridge Centre for Behavioural Studies, shows that the opposite is also true – more intimate chat makes people feel attracted to each other. If you are out on a date, get the other person to open up by asking what advice they would give to their 10-year-old self, or what one object they would save in a house fire.

About the author

Richard Wiseman's first career was as a professional magician and he was once one of the youngest members of the Magic Circle. He studied at UCL and the University of Edinburgh and is now Britain's only professor for the public understanding of psychology, based at the University of Hertfordshire. He is also a fellow of the US-based Committee for Skeptical Inquiry and in 2001 he led an experiment to find the world's funniest joke. His previous books have included a study of luck, The Luck Factor, and 59 Seconds, described by the science writer Simon Singh as "a self-help guide based on proper research". Rip It Up delves further into the science of self-help. The book is so titled because Wiseman wants readers to tear up the book's pages as they read them: "The book is all about people changing their behaviour," he says. "To emphasise this key message I am inviting readers to do something that they probably have never done. Each time, readers will be changing their behaviour and so altering how they think and feel."

Reference:-
 Richard Wiseman
The Observer, Saturday 30 June 2012 22.40 BST

Dare to Be Yourself

Being true to oneself is not for the faint of heart.

14
inShare

It starts innocently enough, perhaps the first time you recognize your own reflection.You're not yet 2 years old, brushing your teeth, standing on your steppy stool by the bathroom sink, when suddenly it dawns on you: That foam-flecked face beaming back from the mirror is you.
You. Yourself. Your very own self.
It's a revelation—and an affliction. Human infants have no capacity for self-awareness. Then, between 18 and 24 months of age, they become conscious of their own thoughts, feelings, and sensations—thereby embarking on a quest that will consume much of their lives. For many modern selves, the first shock of self-recognition marks the beginning of a lifelong search for the one "true" self and for a feeling of behaving in accordance with that self that can be called authenticity.
A hunger for authenticity guides us in every age and aspect of life. It drives our explorations of work, relationships, play, and prayer. Teens and twentysomethings try out friends, fashions, hobbies, jobs, lovers, locations, and living arrangements to see what fits and what's "just not me." Midlifers deepen commitments to career, community, faith, and family that match their self-images, or feel trapped in existences that seem not their own. Elders regard life choices with regret or satisfaction based largely on whether they were "true" to themselves.

Questions of authenticity determine our regard for others, as well. They dominated the presidential primaries: Was Hillary authentic when she shed a tear in New Hampshire? Was Obama earnest when his speechwriters cribbed lines from a friend's oration?
"Americans remain deeply invested in the notion of the authentic self," says ethicist John Portmann of the University of Virginia. "It's part of the national consciousness."
It's also a cornerstone of mental health. Authenticity is correlated with many aspects of psychological well-being, including vitality, self-esteem, and coping skills. Acting in accordance with one's core self—a trait called self-determination—is ranked by some experts as one of three basic psychological needs, along with competence and a sense of relatedness.
Yet, increasingly, contemporary culture seems to mock the very idea that there is anything solid and true about the self. Cosmetic surgery, psychopharmaceuticals, and perpetual makeovers favor a mutable ideal over the genuine article. MySpace profiles and tell-all blogs carry the whiff of wishful identity. Steroids, stimulants, and doping transform athletic and academic performance. Fabricated memoirs become best-sellers. Speed-dating discounts sincerity. Amid a clutter of counterfeits, the core self is struggling to assert itself.
"It's some kind of epidemic right now," says Stephen Cope, author of Yoga and the Quest for the True Self. "People feel profoundly like they're not living from who they really are, their authentic self, their deepest possibility in the world. The result is a sense of near-desperation."

Just What Is Authenticity, Anyway?

Psychologists long assumed authenticity was something too intangible to measure objectively. Certainly Michael Kernis did when, around 2000, graduate student Brian Goldman approached him about making a study of individual differences in authenticity.
"I said, 'Well, you can't do that,'" recalls Kernis, a social psychologist at the University of Georgia in Athens, "because nobody thought you could." But the two plunged ahead, reviewing several centuries' worth of philosophical and psychological literature. They came up with a technical description of authenticity as "the unimpeded operation of one's true or core self in one's daily enterprise."
Kernis and Goldman (now at Clayton State University) identified four separate and somewhat concrete components of authenticity that they could measure in a written test. The first, and most fundamental, is self-awareness: knowledge of and trust in one's own motives, emotions, preferences, and abilities. Self-awareness encompasses an inventory of issues from the sublime to the profane, from knowing what food you like to how likely you are to quit smoking to whether you're feeling anxious or sad.
Self-awareness is an element of the other three components as well. It's necessary for clarity in evaluating your strengths and (more to the point) your weaknesses: acknowledging when you've flubbed a presentation or when your golf game is off, without resorting to denial or blame. Authenticity also turns up in behavior: It requires acting in ways congruent with your own values and needs, even at the risk of criticism or rejection. And it's necessary for close relationships, because intimacy cannot develop without openness and honesty.
Kernis and Goldman have found that a sense of authenticity is accompanied by a multitude of benefits. People who score high on the authenticity profile are also more likely to respond to difficulties with effective coping strategies, rather than resorting to drugs, alcohol, or self-destructive habits. They often report having satisfying relationships. They enjoy a strong sense of self-worth and purpose, confidence in mastering challenges, and the ability to follow through in pursuing goals.
Whether authenticity causes such psychological boons or results from them isn't yet clear. But they suggest why people crave authenticity, as those low in authenticity are likely to be defensive, suspicious, confused, and easily overwhelmed.
Considering the psychological payoffs, Kernis and Goldman ask, "Why, then, is not everybody authentic?"

The Invented Self

For one thing, pinning down the true self is increasingly difficult. Western philosophers have sought some pure and enduring touchstone of I-ness ever since Socrates began interrogating the citizens of Athens. He famously asserted that the unexamined life is not worth living—but left vague exactly what insights and actions such inquiry might yield. Aristotle later connected the fruits of self-reflection with a theory of authentic behavior that was not so much about letting your freak flag fly as about acting in accord with the "higher good," which he regarded as the ultimate expression of selfhood.
Spiritual and religious traditions similarly equated authenticity and morality. In the wisdom traditions of Judaism, Portmann points out, "people do the right thing because they see it as an expression of their authentic selfhood." In Christianity, the eternal soul is who you really, truly are; sinners are simply out of touch with their core selves. "The authentic human self is called to be much nobler than what you see on the streets," Portmann says.
Enlightenment philosophers secularized ideas of selfhood, but it took the 20th century's existentialists to question the idea that some original, actual, ultimate self resides within. To them, the self was not so much born as made. One's choice of action creates the self—in Sartre's words, "existence precedes essence." For Heidegger and confreres, authenticity was an attitude: the project of embracing life, constructing meaning, and building character without fooling yourself that your so-called essence matters in any absolute, a priori sense.
"The philosophical question is, do we invent this authentic self?" says Portmann. "Or do we discover it?" Socrates believed we discover it; the existentialists say we invent it.
"There isn't a self to know," decrees social psychologist Roy Baumeister of the University of Florida. Today's psychologists no longer regard the self as a singular entity with a solid core. What they see instead is an array of often conflicting impressions, sensations, and behaviors. Our headspace is messier than we pretend, they say, and the search for authenticity is doomed if it's aimed at tidying up the sense of self, restricting our identities to what we want to be or who we think we should be.
Increasingly, psychologists believe that our notion of selfhood needs to expand, to acknowledge that, as Whitman wrote, we "contain multitudes." An expansive vision of selfhood includes not just the parts of ourselves that we like and understand but also those that we don't. There's room to be a loving mother who sometimes yells at her kids, a diffident cleric who laughs too loud, or a punctilious boss with a flask of gin in his desk. The authentic self isn't always pretty. It's just real.
We all have multiple layers of self and ever-shifting perspectives, contends psychiatrist Peter Kramer. Most of us would describe ourselves as either an introvert or an extrovert. Research shows that although we think of ourselves as one or the other (with a few exceptions), we are actually both, in different contexts. Which face we show depends on the situation. As Kramer puts it, "To which facet of experience must we be 'true'?"
"Whether there is a core self or not, we certainly believe that there is," says social psychologist Mark Leary of Duke University. And the longing to live from that self is real, as is the suffering of those who feel they aren't being true to themselves. Feelings of inauthenticity can be so uncomfortable that people resort to extreme measures to bring their outer lives in alignment with their inner bearings. Portmann notes that people who undergo sex-change operations or gastric-bypass surgeries will say of their new gender or clothing size, "This is who I really am. I'm myself at last." People who experience religious conversion often voice the same conviction, he says.
Likewise, "patients who recover from depression will say, 'I'm back to myself again,'" reports Kramer, author of Listening to Prozac. "You can make the case that people are sometimes able to be more authentic on medication than not."
But most of us experience inauthenticity less dramatically, as vague dissatisfaction, a sense of emptiness, or the sting of self-betrayal. If you've ever complimented the chef on an inedible meal, interviewed for a job you hoped you wouldn't get, or agreed with your spouse just to smooth things over, you know the feeling.
Inauthenticity might also be experienced on a deeper level as a loss of engagement in some—or many—aspects of your life. At the Kripalu Center for Yoga and Health in Lenox, Massachusetts, where he often teaches, Stephen Cope opens his programs by asking attendees to reveal their deepest reason for being there. "Eighty percent of the time, people say some variation of: 'I'm here to find my true self, to come home to my true self,' " he reports. That response is as likely to come from young adults struggling to build careers and relationships as from people in midlife reevaluating their choices. "They say, 'Who am I? Now that I've had a decent career and bought a house and had a marriage, I'm still feeling profoundly unfulfilled.'"

The Pain of Authenticity

Another reason we're not always true to ourselves is that authenticity is not for the faint of heart. There is, Kernis and Goldman acknowledge, a "potential downside of authenticity." Accurate self-knowledge can be painful. When taking a test, it isn't always fun to find out where you score on the grading curve. "Our self-images can be highly biased," Leary notes. "But in the long run, accuracy is almost always better than bias."
Behaving in accord with your true self may also bring on the disfavor of others: Must you admit to being a Democrat when meeting with your conservative clients? Does your wife really want to know whether you like her new dress? "Opening oneself up to an intimate makes one vulnerable to rejection or betrayal," Kernis and Goldman observe. It can feel better to be embraced as an impostor than dumped for the person you really are.
Authenticity also requires making conscious, informed choices based on accurate self-knowledge. Like the existentialists, today's psychologists emphasize the role of active choice in creating an authentic life: a willingness to evaluate nearly everything that you do. That's no mean feat in a culture where even simple acts—you can dye your hair any color you want, your television carries more than 500 channels, and Starbucks advertises more than 87,000 ways to enjoy a cup of coffee—require conscious consideration among alternatives.
Such freedom can be exhausting. Baumeister has found that deliberation, no matter how trivial, exacts a cost in psychic energy, of which we have only a finite amount. His studies show that authentic action demands a certain amount of psychological exertion that depletes the self's executive function. "It's harder to be authentic," he says. "It takes more work."
Leary sees it as an outright burden, part of the perennial longing and doubt that he calls "the curse of the self." So here we are, stuck with our self-awareness, which also compels us to continually define and refine our sense of ourselves as unique individuals against a background of conformity, superficiality, exhibitionism, and lots of other unique individuals.
But wait, there's more. In order to realize an authentic life, says Kernis, one often has to set aside hedonic well-being—the kind of shallow, short-lived pleasure we get from, say, acquiring things—for eudaimonic well-being, a deeper, more meaningful state in which gratification is not usually immediate. Sissies need not apply.
The fact is that we tend to flourish under the most challenging circumstances, and enduring the pain and confusion that often accompany them can bring out the best—and most authentic—in us, fostering such deeply satisfying qualities as wisdom, insight, and creativity. But our cultural climate is filled with an alluring array of distractions, from online gambling to video games, that often turn out to be junk food for the mind.

Too Rigid for Our Own Good

But the really hard work, according to Cope and others, is the amount of ego-wrangling required to contact the core self. One of the biggest barriers to authentic behavior, he says, is the arbitrary and rigid self-image that so many of us nurture but which in fact distorts experience and limits self-knowledge. "Oftentimes, the very first line of defense you get with the folks who say, 'I'm leading an inauthentic life,' is that they're living life according to a fixed set of views and beliefs about how they should be."
A man at a dinner party admits that he married his first wife "because, well, you have to get married sometime, right?" (Actually, you don't.) A composer who sets music to blockbuster films complains that they are too commercial, but is unwilling to forego such movies' wide audiences and big paychecks for work on more meaningful projects. In each case, the individual may be guided by unexamined assumptions about what constitutes responsibility, satisfaction, even success.
Kernis contends that we each acquire a mixed set of shoulds, oughts, and have-to's while still too young to process them. They are neither fully conscious nor deeply considered but are acquired through convention and the expectations of others. Getting beyond these arbitrary strictures often demands the kind of soul-searching that most of us put off or avoid entirely. In fact, much of the work that people do in cognitive and behavioral therapy is to hold such beliefs up to the light and examine where they came from, a necessary step to resolving the anxiety or depression they typically create and that drive people to seek help.
"Jung says the first thing you should do is take a look at those things that are dark in you, the things that are problematical, that you don't like," says psychotherapist and former monk Thomas Moore, author of A Life at Work. "You have to be willing to look at things that don't fit snugly into the image you have of what you would like to be."

Failures R Us

Becoming authentic, then, means accepting not only contradiction and discomfort but personal faults and failures as well. Problematic aspects of our lives, emotions, and behaviors—the times we've yelled at the kids, lusted after the babysitter, or fallen back on our promises to friends—are not breaches of your true self, Moore insists. They're clues to the broader and more comprehensive mystery of selfhood. "In fact," he notes, "we are all very subtle and very complex, and there are forces and resources within us that we have no control over. We will never find the limits of who we are.
"People carry around a heavy burden of not feeling authentic," he says, "because they have failed marriages and their work life hasn't gone the way it should, and they've disappointed everybody, including themselves. When people think of these as just failures, as opposed to learning experiences, they don't have to feel the weight of their lives or the choices they've made. That disowning creates a division that becomes the sense of inauthenticity."
Kernis' studies show that people with a sense of authenticity are highly realistic about their performance in everything from a game of touch football to managing the family business. They're not defensive or blaming of others when they meet with less success than they wanted.
Eastern spiritual traditions have long furnished ways to glimpse the messiness of the self, and to view with detachment the vicissitudes of mind and emotion that roil human consciousness. Buddhism takes the self in all its variability as the principal subject of contemplation; the yogic tradition accords self-study great importance.
The Hindu Bhagavad Gita suggests we also have a duty to act: to realize our full potential in the world, to construct or discover a unique individuality, and thereby to live authentically. You have to "discern your own highly idiosyncratic gifts, and your own highly idiosyncratic calling," Cope elaborates. "Real fulfillment comes from authentically grappling with the possibility inside you, in a disciplined, concentrated, focused way."
That lesson isn't confined to Eastern spirituality. In The Way of Man, philosopher Martin Buber relates a Hasidic parable about one Rabbi Zusya, a self-effacing scholar who has a deathbed revelation that he shares with the friends keeping vigil at his side. "In the next life, I shall not be asked: 'Why were you not more like Moses?'" he says. "I shall be asked: 'Why were you not more like Zusya?'"

Reference:-
 By Karen Wright, published on May 01, 2008 - last reviewed on June 03, 2013

Dealing with Depression

Self-Help and Coping Tips to Overcome Depression

Share:

Depression drains your energy, hope, and drive, making it difficult to do what you need to feel better. But while overcoming depression isn’t quick or easy, it’s far from impossible. You can’t beat it through sheer willpower, but you do have some control—even if your depression is severe and stubbornly persistent. The key is to start small and build from there. Feeling better takes time, but you can get there if you make positive choices for yourself each day.

In This Article:

The road to depression recovery

Recovering from depression requires action, but taking action when you’re depressed is hard. In fact, just thinking about the things you should do to feel better, like going for a walk or spending time with friends, can be exhausting.
It’s the Catch-22 of depression recovery: The things that help the most are the things that are the most difficult to do. There’s a difference, however, between something that's difficult and something that's impossible.

Start small and stay focused

The key to depression recovery is to start with a few small goals and slowly build from there. Draw upon whatever resources you have. You may not have much energy, but you probably have enough to take a short walk around the block or pick up the phone to call a loved one.
Take things one day at a time and reward yourself for each accomplishment. The steps may seem small, but they’ll quickly add up. And for all the energy you put into your depression recovery, you’ll get back much more in return.

Should you wish to read more use the link below.

Reference:-
http://www.helpguide.org/mental/depression_tips.htm
Authors:-Authors: Melinda Smith, M.A., Robert Segal, M.A., and Jeanne Segal, Ph.D. Last updated: July 2013.