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The Psychology Of Aging. A spring meditation No longer seeking to know the truth nor trying to understand with words I only sit and listen to the sound of wind in the trees and watch the shadows of evening lengthen into the night.
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A spring meditationNo longer seeking to know the truth nor trying to understand with words I only sit and listen to the sound of wind in the trees and watch the shadows of evening lengthen into the night.
“The idea of death, the fear of it, haunts the human animal like nothing else; it is a mainspring of human activity – an activity deigned largely to avoid the totality of death…by denying that it is the finaldestiny for “humanity”. Becker, Xi.
The problem of man / woman’s knowledge is not to oppose & demolish opposing views, but to include them in a largertheoretical structure .Becker Xi
Adler – what humans need most is to feel secure in their self-esteem.
When you combine natural narcissism with the need for self-esteem you have a creature who has to feel them self an object of primary value. Becker, P.3
Society is… a symbolic action system, a structure of roles, customs, rules for behavior – designed to serve as a vehicle for earthly heroism.
A mythic hero – system is one in which people serve in order to earn a feeling of primary value of cosmic specialness”. p.5
“The hope & belief is that the things a human creates in society is of lasting meaning,that they will outlive / outshine death & decay, that a woman & a man’sproducts count.” Becker P5
“To become conscious of what one is doing to earn his/her feeling of heroism is the main self –analytic problem of life”. Becker P.6
WINTER’S GRACE What do we do with fear?The fear of letting go.The fear of hanging on.Yet with finality There is the not knowing. The final mystery affecting our fearsLeading us toward acceptanceLeading us toward meaningLeading us away from the question “Why ME?” Leading us toward the question “Why Not ME?”In that there is hope.In that there is death.In that there lies transformation. Perhaps that is the definition of transformation.
According to Becker, The essential paradox is the condition of individuality in finitude”. (B. p.26) Man/woman has a symbolic identity that brings her/him out of nature. Yet, he/she is a creature with a name, a history. She/he is with a creator mind that soars out to speculate about atoms/infinity…This expansion, dexterity and self-consciousness gives woman and man literally the status of a small god.Yet at the same time woman and man are worms and food for worms.This is the paradox: We are out of nature and hopelessly in it. We are dual.
Everything that we experienceas a child reflects this dualism. The child uncomprehendingly emergeswith a name, family, play world,neighborhood—all cut out for himand her. Yet, its insides are fullof nightmarish memoriesof impossible battles,terrifying anxieties of blood, pain,aloneness, darkness; mixed with limitless desires, sensations of unspeakable beauty, majesty, awe, mystery, fantasies, hallucinations which are a mixture of the two. Becker.P.29.
“Nature’s values are human values and though they take the loftiest flightsthey are built on excrement, impossible without it,always brought back to it.”Becker.
“The anus and its incomprehensible repulsive byproducts represent not only physical determination and boundedness, but most of allall that is physical—decay and death. B.31 This is the meaning of anality.
According to Becker, the Oedipal project is not a natural love of MOTHER, but a product of the conflict of ambivalence and an attempt to overcome that conflict by narcissistic inflation.p.36.
THE RESILIENT SPIRITby Polly Young-EisendrathTo ignore impermanence,to hang onto things as they are at this moment, or to try to make them what we wantis to create more suffering. (p.100).
Self is a function, not a thing…a function sustained by connection and compassion.”
To attain wholeness of being,To reside in love rather than fear,We must be able to use pain and suffering to discover a purpose in being here. P.101.
Ordinary adversity can be the first step on a path that opens the door to a new way of seeing our selves.
To live with impermanence is no small task. Most of us resist change even if our resistance leads to disaster or a kind of half-life of envy and self pity.
Adversity in childhood can force us to give up dependence and lightheartedness and perhaps develop discrimination or helpfulness early.
Catastrophe in adulthood, such as sudden loss or injury, can force us to give up old expectations, or perhaps or be doomed to being a survivor who never thrives.
Most turning points are not welcome. The necessity to change usually , perhaps even often, feels like an intrusion.
When a situation feels truly unbearable. Some part of our being has to give way.
Looking toward human biology I’m informed by my organs. The pancreas for example, changes all of its cells every 24 hours.
Like the pancreas, the self is reconstituted every day as a new self, and yet it functions are the same: to help us integrate complexity into unity, to feel that we exist over time, and to provide us with basic ego functioning of willing, choosing, and taking initiative. (p.117).
In his autobiography, Jung, re: The Empty Self, said, “ There is so much that fills me: plants, animals, clouds, day and night,
The more uncertain I have felt about myself, the more there has grown up in me a feeling of kinship with all things and the eternal in man. .”
THE RESILIENT SPIRITBY Polly Young-EisendrathSuffering always involves a fantasy, a fear, a thought, or a commentary interjected between ourselves and our experiences.
This introjection of fear or the disconnect between fear and its meaning, creates a misery that stagnates us.Through the acceptance and understanding of actual pain, we begin to develop the knowledge and compassion that are the unspoken benefits of adversity.
Unnecessary suffering imposes a “childish” perspective of hopelessness or powerlessness on an adult experience of stress, frustration, challenge or difficulty by assuming that life should automatically go our way and when it doesn’t we feel victimized or doomed or deflatedP.31.
Jung believes that psychology transforms the current conscious attitude so that the past can be seen differently, so that life can be retold within a broader context.
Despair, Resentment , Envy and Self –pityare the 4 “Apocalyptic Emotions” of self -protection. They are signals of a disruption in the possibility to discover coherence and meaning through pain and compassion.
RESENTMENT is the bitterness arising from hurt held onto overtime. A feeling of insult and contempt replaces the desire to connect.
DESPAIR is the loss of hope, trust, and confidence. Rather than let an old self die, a person kills the requirements to change.
ENVY is a form of hatred based on the feeling that one is empty of the resources desired or needed.
SELF-PITY Is a corruption of compassion and sympathy for one self generating an attention only onto what hurts, onto what is missing thus generating suffering and negativity. (p.134-137).
ANXIETY, when accepted, is the driving force of enlightenmentin that it lays bearthe human dilemmaat the same time that it ignitesour desire to break out of it. (P.K.pg.187).
HILLMAN:THE FORCE OF CHARACTER“Character is characters” that is why we need a long old age: to ravel out the snarls and set things strait.” P. 32 Fitting these characters in is called by the Jungians the “integration of shadow personalities.”
This requires:1. Finding them suitable to your idea of yourself, to your sense of your own character.2. Creating an integration leads to the integrity of the matured character.3. The study of these characters and how each belongs to one’s self, is the main activity of a “life review”.4. What does not fit in requires more scrutiny.
