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A comprehensive collection of essays exploring the interstices of Eastern and Western modes of thinking about the self, this book documents just some of the challenges, conflicts, pitfalls, and “wow” moments that inhere in today’s historical and cultural intersections of theory, practice, and experience.
Watching people protest, one hypothesis is that underlying these actions for specific justifiable causes is a sense of wishing to belong, of wishing not to be alone. Recent knowledge from patients and empirical research shows the importance of belonging to groups to both psychological and physical well-being. The problems of many students, minority group members, immigrants, terrorists, and lonely people are linked to an insufficient sense of belonging. Whereas psychoanalytic theory has focused on the need for a secure attachment to a primary caretaker, it has failed to note the importance of a sense of belonging to the family group, a friendship group, a community, a religious group, a nation-state, etc. This book demonstrates the difficulties faced by those who immigrate, those who never feel a sense of their true selves as belonging in a family or a cohesive professional group, and the difficulties of psychoanalysts themselves in knowing where they belong in patients’ lives. The problems of breaking up marital and professional relationships as well as our relationship with the Earth are also discussed. Freudian theory rejected the idea of a sense of "oneness" with humanity as being infantile. Recent developments regarding the similarities between meditational practices and psychoanalysis have questioned Freud’s idea. This book shows the importance of an interpersonal/relational psychoanalysis focusing on real relationships and not simply one that examines inner conflicts. It will be useful to psychologists, other mental health practitioners, social scientists, and anyone with normal struggles in life.
2020 American Board & Academy of Psychoanalysis (ABAPsa) book award winner! Only by the method of free-association could Sigmund Freud have demonstrated how human consciousness is formed by the repression of thoughts and feelings that we consider dangerous. Yet today most therapists ignore this truth about our psychic life. This book offers a critique of the many brands of contemporary psychoanalysis and psychotherapy that have forgotten Freud's revolutionary discovery. Barnaby B. Barratt offers a fresh and compelling vision of the structure and function of the human psyche, building on the pioneering work of theorists such as André Green and Jean Laplanche, as well as contemporary deconstruction, feminism, and liberation philosophy. He explores how ‘drive’ or desire operates dynamically between our biological body and our mental representations of ourselves, of others, and of the world we inhabit. This dynamic vision not only demonstrates how the only authentic freedom from our internal imprisonments comes through free-associative praxis, it also shows the extent to which other models of psychoanalysis (such as ego-psychology, object-relations, self-psychology and interpersonal-relations) tend to stray disastrously from Freud's original and revolutionary insights. This is a vision that understands the central issues that imprison our psychic lives - the way in which the reflections of consciousness are based on the repression of our innermost desires, the way in which our erotic vitality is so often repudiated, and the way in which our socialization oppressively stifles our human spirit. Radical Psychoanalysis restores to the discipline of psychoanalysis the revolutionary impetus that has so often been lost. It will be essential reading for psychoanalysts, psychoanalytic psychotherapists, mental health practitioners and students and academics with an interest in the history of psychoanalysis.
An accessible guide from an expert on Mindfulness on how to get the most out of meditation--and make the practice a permanent part of your daily life. Meditation is supposed to be a practice that's relaxing and beneficial...so why is it so hard to commit to? While many people have taken workshops in meditation, a significant number don't maintain their practice for long after the class is finished. Mindfulness can help us relax and is great for coming to grips with thoughts that make us depressed or anxious, but it can also bring us into a more intimate relationship with ourselves--a prospect that can make some feel uncomfortable. Yes, lots of good things come out of meditation practice, but keeping it up is challenging. This is where Why Can't I Meditate? comes in. Full of practical ways to help our mindfulness practice flourish, it also features guidance from a wide spectrum of secular and Buddhist mindfulness teachers, and personal accounts by new meditators on what they find difficult and what helps them overcome those blocks. It takes what is boring, painful, or downright scary about meditating and shows how these struggles can become an invaluable part of our path. If you have been considering meditating but doubted your ability, if you are having a hard time continuing, or if you've reluctantly stopped, Why Can't I Meditate? will help you get your mindfulness practice back on track.
The great existential psychiatrist Ludwig Binswanger famously pointed out to Freud that therapeutic failure could "only be understood as the result of something which could be called a deficiency of spirit." Binswanger was surprised when Freud agreed, asserting, "Yes, spirit is everything." However, spirit and the spiritual realm have largely been dropped from mainstream psychoanalytic theory and practice. This book seeks to help revitalize a culturally aging psychoanalysis that is in conceptual and clinical disarray in the marketplace of ideas and is viewed as a "theory in crisis" no longer regarded as the primary therapy for those who are suffering. The author argues that psychoanalysis and psychoanalytic psychotherapy can be reinvigorated as a discipline if it is animated by the powerfully evocative spiritual, moral, and ethical insights of two dialogical personalist religious philosophers—Martin Buber, a Jew, and Gabriel Marcel, a Catholic—who both initiated a "Copernican revolution" in human thought. In chapters that focus on love, work, faith, suffering, and clinical practice, Paul Marcus shows how the spiritual optic of Buber and Marcel can help revive and refresh psychoanalysis, and bring it back into the light by communicating its inherent vitality, power, and relevance to the mental health community and to those who seek psychoanalytic treatment.
The Oxford Handbook of American Buddhism offers the most comprehensive and up-to-date scholarship available on Buddhism in America. It charts the history and diversity of Buddhist communities, including traditions and communities that have been previously neglected, and looks at the ways in which Buddhist practices such as mindfulness meditation have been adopted in non-Buddhist settings.
Michael Eigen is widely regarded as a significant and increasingly influential figure in contemporary psychoanalysis. This collection of papers, by contributors in the USA, Israel, Australia and South Africa, reveal how his works yield creative and generative possibilities with profound clinical and cultural implications. Writers include well-known authors such as Mark Epstein, Anthony Molino and Brent Potter. The papers are divided into three sections: Reflections (psychoanalytic and philosophical concerns, such as Heidegger, the Hindu Goddess Kali, Buddhism, the sense of Time); Refractions (clinical implications, papers on murder and aliveness, the nature of the analytic interaction, addiction and work with the mother-infant relationship), and Responses (personal impacts of his works, as well as poetry and the thoughts of a creative writer on Eigen's oeuvre). There are also papers on the experience of supervision with Michael Eigen as well as on his weekly seminars on Bion, Winnicott and Lacan, ongoing for more than forty years, in New York.
A group is working on a business challenge. The group members are under pressure. They have a lot to accomplish and a limited amount of time. After first attempting to develop an overview of their common task, they try to make a plan to ensure an efficient group process. The planning is proving difficult. We’ve all been there. We are in a working group or at a meeting, discussing a topic or a challenge, and all the while, as a separate track running underneath our conversation, there is a subtext that no one explicitly addresses. This is an example of ‘the elephant in the room.’ Most of us notice the elephant, it gets in the way, and it’s difficult to deal with until someone points at it and says, ‘There it is, let’s take a look at it and reduce its impact.’ With an engaging use of examples and questions, the book addresses how we can best deal with the elephant and thus promote job satisfaction, creativity, and productivity. In the context of action, what we notice often recedes into the background and gradually slips out of focus until we eventually reconnect with our need to reflect and recreate a space for it. This book addresses the challenge of focusing on, holding on to, and acting on what we notice ‘in the middle of it all.’ Maintaining a simultaneous focus on task and process – what we do and what we notice – is what I define as ‘double awareness.’ Double awareness is not only a core capacity but also a core challenge. The aim of the book is to promote understanding and awareness of this core challenge and to inspire both reflection and action in anyone wishing to improve their capacity for double awareness. How can we define and understand the practice of mindful avoidance? And can we, as members of groups and organizations, begin to practice mindful action by engaging in and acting on what we notice, in real time?
This book investigates what psychoanalysis and Buddhism can learn from each other, and offers chapters by a Buddhist scholar, a psychiatrist-author, and a number of leading psychoanalysts. It begins with a discussion of the basic understanding of both psychoanalysis and Buddhism, viewed not as a religion but as a psychology and a philosophy with ethical principles. The focus of the book rests on the commonality between the psychoanalyst's neutrality as he listens to his freely associating patient, and the Buddhist monk's non-judgmental attention to his mind. The psychoanalytic concepts of free association, the unconscious, transference and countertransference are compared to the implications of the Buddhist principles of impermanence, non-clinging (non-attachment), the hard-to-grasp concept of the "not-self", and the practice of meditation. The differences between the role of the analyst and that of the Buddhist teacher of meditation are explored, and the important difference between the analyst's emphasis on insight and thinking is compared to the Buddhist attention to awareness and experience.
“A warm, profound and cleareyed memoir. . . this wise and sympathetic book’s lingering effect is as a reminder that a deeper and more companionable way of life lurks behind our self-serious stories."—Oliver Burkeman, New York Times Book Review A remarkable exploration of the therapeutic relationship, Dr. Mark Epstein reflects on one year’s worth of therapy sessions with his patients to observe how his training in Western psychotherapy and his equally long investigation into Buddhism, in tandem, led to greater awareness—for his patients, and for himself For years, Dr. Mark Epstein kept his beliefs as a Buddhist separate from his work as a psychiatrist. Content to use his training in mindfulness as a private resource, he trusted that the Buddhist influence could, and should, remain invisible. But as he became more forthcoming with his patients about his personal spiritual leanings, he was surprised to learn how many were eager to learn more. The divisions between the psychological, emotional, and the spiritual, he soon realized, were not as distinct as one might think. In The Zen of Therapy, Dr. Epstein reflects on a year’s worth of selected sessions with his patients and observes how, in the incidental details of a given hour, his Buddhist background influences the way he works. Meditation and psychotherapy each encourage a willingness to face life's difficulties with courage that can be hard to otherwise muster, and in this cross-section of life in his office, he emphasizes how therapy, an element of Western medicine, can in fact be considered a two-person meditation. Mindfulness, too, much like a good therapist, can “hold” our awareness for us—and allow us to come to our senses and find inner peace. Throughout this deeply personal inquiry, one which weaves together the wisdom of two worlds, Dr. Epstein illuminates the therapy relationship as spiritual friendship, and reveals how a therapist can help patients cultivate the sense that there is something magical, something wonderful, and something to trust running through our lives, no matter how fraught they have been or might become. For when we realize how readily we have misinterpreted our selves, when we stop clinging to our falsely conceived constructs, when we touch the ground of being, we come home.