Inspired by Buddhist teachings and psychoanalytic thought, this book explores gentleness as a way of being and a developmental achievement. It offers reflections on the unique position of "gentle people", as well as certain gentle layers of the psyche in general, as they meet the world. Examining the perceptual-sensory-conscious discrepancy that often exists between a gentle person and their surroundings, it follows the intricate relationship between sensitivity and fear, the need for self-holding, and the possibility of letting go. Incorporating theoretical investigation, clinical vignettes, and personal contemplation, the book looks into those states of mind and qualities of attention that may compose a favorable environment, internal and interpersonal, where gentleness can be delicately held. There, it is suggested, gentleness may gradually shed the fragility, confusion, and destructiveness that often get entangled with it, and serve as a valuable recourse. Offering a unique perspective on a topic rarely discussed, the book has broad appeal for both students and practitioners of psychoanalysis and psychotherapy, as well as Buddhist practitioners and scholars.
Inspired by Buddhist teachings and psychoanalytic thought, this book explores gentleness as a way of being and a developmental achievement. It offers reflections on the unique position of "gentle people", as well as certain gentle layers of the psyche in general, as they meet the world. Examining the perceptual-sensory-conscious discrepancy that often exists between a gentle person and their surroundings, it follows the intricate relationship between sensitivity and fear, the need for self-holding, and the possibility of letting go. Incorporating theoretical investigation, clinical vignettes, and personal contemplation, the book looks into those states of mind and qualities of attention that may compose a favorable environment, internal and interpersonal, where gentleness can be delicately held. There, it is suggested, gentleness may gradually shed the fragility, confusion, and destructiveness that often get entangled with it, and serve as a valuable recourse. Offering a unique perspective on a topic rarely discussed, the book has broad appeal for both students and practitioners of psychoanalysis and psychotherapy, as well as Buddhist practitioners and scholars.
How does the tendency to crave pleasure and reject pain shape our lives? How does it affect the way we perceive reality, and how is it related to the emergence of suffering and the way it is experienced and transmitted? Can we live free of this tendency, beyond the pleasure principle? This book approaches these questions through an examination of the psychoanalytic concepts of projection and projective identification in the light of early Buddhist thought. It looks at the personal and the interpersonal, at theory, meta-theory, and everyday life. It observes how the mind's habits mould the human condition, and investigates its ability to free itself from their domination. It examines the potential of this liberation: to be in touch with reality as it is and live a less reactive, more ethical life.
Carved by Experience is a close look through psychoanalysis and Buddhism into the mind's most basic conditioning: to crave the pleasant and reject the unpleasant. Drawing upon the rich literature concerning projective mechanisms, Buddhist concepts such as kamma (karma) and conditioned arising, personal stories, and real-life situations, the book follows the manner in which this conditioning takes part in the way we experience reality, perceive it, and react to it. It explores the self-reinforcing habitual patterns formed by this conditioning, and the way they are reproduced across various relationships and situations, thus building our own virtual realities and personal prisons. But the discussion soon transcends the seemingly fixed boundaries of the individual mind. It reveals their fluid and relative nature, and shows how mental pain spills out of the psyche into the interpersonal sphere, where it affects the minds of others. While addressing these issues, the book examined the special role of body sensations in the complex fabric of the human mind, and the manner in which Vipassana meditation harnesses this aspect of experience for the sake of investigating suffering and untangling it. All along, the existential paradox that we humans are subject to emerges, namely, that we have no other instrument for studying ourselves but our own shrouded minds; and it is only through those very minds that we can subvert the subjective point of view that obstructs them, unravel the conditionings in which we are captured, and break the vicious circle of producing misery and spreading it.
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