Suffering

Discover the Essence of Buddhism in 5 Minutes

October 1, 2020 By Nagesh Belludi Leave a Comment

“One thing I teach: suffering and the end of suffering. It is just Ill and the ceasing of Ill that I proclaim.” The historical Buddha is said to have announced at his first sermon (Dharmacakrapravarta) to a group of five former ascetic companions (the Pañcavargika.) Following his enlightenment, the Buddha was living at the Deer Park (Mṛgadāva) at the Resort of Seers (Ṛṣipatana) near the Bārāṇasī Forest, in the modern-day Sārnāth in India.

The Buddha’s teaching centered on the notion that all sentient beings seek happiness—and happiness is anchored in the freedom from suffering.

To discover the essence of Buddhism, then, is to become aware of what causes suffering and how you can cease suffering.

The truth of the nature of suffering is also the path to the end of suffering.

American psychotherapist and Buddhist teacher Sylvia Boorstein has argued (Tricycle: The Buddhist Review, Winter 1991) that the answer to this question is the whole of Buddha’s teaching:

If you pay attention for just five minutes, you know some very fundamental dharma [of the Buddha]: things change, nothing stays comfortable, sensations come and go quite impersonally, according to conditions, but not because of anything you think or do. Changes come and go quite by themselves. In the first five minutes of paying attention, you learn that pleasant sensations lead to the desire that these sensations will stay and that unpleasant sensations lead to the hope that they will go away. And both the attraction and the aversion amount to tension in the mind. Both are uncomfortable. So in the first five minutes, you get a big lesson about suffering: wanting things to be other than they are. Such a tremendous amount of truth to be learned just closing your eyes and paying attention to bodily sensations.

While you must welcome pleasant, pleasurable feelings, you must bear in mind that pleasure is transient, like every other feeling. Clinging—wishing to hang on to those people, places, possessions, or experiences that bring about pleasant experiences—is hopeless. By the same token, being aversive to painful or unpleasant experiences is impossible.

Idea for Impact: The essence of Buddhism isn’t a dogma, but the very practical problem of suffering.

Buddhism teaches that you, too, can initiate into the dharma “spiritual” practice by learning to cease your attachment to pleasant experiences and your revulsion against unpleasant ones.

The essence of the Buddha’s teaching is … that you suffer because of your ignorance—because you don’t realize the real nature of reality.

The truth of the nature of suffering is also the path to the end of suffering. In other words, pleasure without pain is achievable only as you evolve toward higher states of mindfulness.

The Buddha’s teaching isn’t pessimistic. It doesn’t stress only the suffering, pain, and unhappiness at the heart of the human experience. In fact, it’s the opposite. The Buddha’s teaching summons joyful participation in a world of sorrows by clarifying what is unsatisfactory and suggesting how to overcome it.

The Power of Negative Thinking

May 21, 2020 By Nagesh Belludi Leave a Comment

Stoic philosophy recommends a practice called premeditatio malorum (“the premeditation of evils,”) i.e. intentionally visualizing the worst-case scenario in your mind’s eye.

The first point is to acknowledge that misfortunes and difficulties could, rather than certainly will, come about. The second is to envisage your most constructive response should the worst-case scenario transpire. For instance, if you’d lose your job due to coronavirus, what resources could you rely on, and how could you handle the consequences?

The direct benefit of premeditatio malorum is in taming your anxiety: when you soberly conjure up how bad things could go, you typically reckon that you could indeed cope. You’ll not dwell in the negative thoughts. Even the worst possible scenario couldn’t be so terrible after all.

Another surprising benefit of negative visualization is in raising your awareness that you could lose your relationships, possessions, routines, blessings, and everything else that you currently enjoy—but perhaps take for granted. This increases your gratitude for having them now.

This Stoic exercise has an equivalent in Buddhist meditation-based mindfulness practices that encourage nonjudgmental awareness of unpleasant sensations (the vedanā.)

Your emotions, sensations, and events are in flux. They arise and pass. You’re merely to regard yourself as the observer of these thoughts and feelings, but you’re not to identify with them. You are not your thoughts … you are not your feelings. The Buddhist teacher Jack Kornfield writes in The Wise Heart: A Guide to the Universal Teachings of Buddhist Psychology (2015,)

Thoughts and opinions arise but they think themselves and disappear, “like bubbles on the Ganges,” says the Buddha. When we do not cling to them, they lose their hold on us. In the light of awareness, the constructed self of our identification relaxes. And what is seen is just the process of life, not self nor other, but life unfolding as part of the whole.

Idea for Impact: Could you benefit from reflecting on how you think of potential negative events?

An awareness of the possible—and the self-determining attitude—can be quite liberating. Premeditatio malorum is a surprisingly useful technique, if only with a scary name.

“What then should each of us say as each hardship befalls us? It was for this that I was exercising, It was for this that I was training,” as Epictetus philosophized in Discourses (3.10.7–8.)

Is Your Harried Mind Causing You to Underachieve?

April 20, 2020 By Nagesh Belludi Leave a Comment

American psychiatrist Edward Hallowell, author of Driven to Distraction (2011,) surveyed cognitive effects such as reduced attention instigated by the hyperkinetic environment that’s become an artifact of modern life.

A never-ending barrage of stimuli and sensations have instigated distractibility, mayhem, inner frenzy, and impatience. Consequently, people can’t stay organized, establish priorities, and manage time effectively—causing them to underachieve.

Hallowell described how “Attention Deficit Trait (ADT)” makes smart people underperform in this Harvard Business Review article.

ADT is brought on by the demands on our time and attention that have exploded over the past two decades. As our minds fill with noise, the brain gradually loses its capacity to attend fully and thoroughly to anything.

The symptoms of ADT come upon a person gradually. The sufferer doesn’t experience a single crisis but rather a series of minor emergencies while he or she tries harder and harder to keep up. Shouldering a responsibility to “suck it up” and not complain as the workload increases, executives with ADT do whatever they can to handle a load they simply cannot manage as well as they’d like. The ADT sufferer therefore feels a constant low level of panic and guilt. Facing a tidal wave of tasks, the executive becomes increasingly hurried, curt, peremptory, and unfocused, while pretending that everything is fine.

At a time when the modern corporate culture over-rewards folks who can multitask, deal with ever more responsibilities, and respond now, Hallowell offers the following solutions:

Promote positive emotions. Create a work positive, fear-free emotional work environment in which the brain can function at its best.
Take physical care of your brain. Adequate sleep, a proper diet (increase complex carbohydrates and protein intake,) exercise, and meditation are vital for staving off ADT.
Get organized. Take note of the times of day when you tend to perform at your best; do your most important work then, and save the routine work for other times. Reserve a part of the day to think, plan, and do “deep work.”
Regulate your emotions. To thwart an imminent overreaction to stress (“amygdala hijack” per Daniel Goleman‘s Emotional Intelligence (1995,)) distract yourself by stopping and doing something else. A self-soothing action calms you down until you can focus again.

Idea for Impact: Stress is a terrible ailment in today’s workforce. Learn to manage yourself actively instead of continually reacting to problems as they happen. Avoid overburdening yourself and squandering your willpower. Regulate your work environment, tweak your work habits, get organized, and manage your emotional and physical health.

Understand What’s Stressing You Out

March 2, 2020 By Nagesh Belludi Leave a Comment

Mindfulness comes from paying attention to what you’re feeling right now and then taking the first steps to let go of your regrets, worries, and fears.

To gain an insight into why you’re feeling stressed out, first get into a relaxed frame of mind. Take a deep breath. Hold it for a moment, and then exhale.

Mentally ask yourself, “Why am I so tense right now?” Then, listen to whatever feelings pop into your mind or notice any images of distress or anxiety that emerge.

If you can’t get an evocative response to your question, imagine that you’re confiding in a best friend or chatting to a counselor.

Your spontaneous reflections can give you valuable insights into your inner feelings and concerns. Become acquainted with your inner experience and embrace what you see with a kind heart.

Try a relaxation technique—play with a pet, soak in a warm bath, listen to soothing music, practice yoga or meditation, do physical activity, write a journal entry (try expressive writing,) or get a massage. When you perform a relaxation technique, you’re stimulating activity in the parasympathetic nervous system, which can offset the effects of your body’s overly activated stress response.

While relaxation techniques may calm you down and relieve the immediate symptoms of stress, they’ll not help alleviate the underlying triggers of stress.

If you resort to relaxation merely to suppress or bury your emotions, the tension will find its way to pop up somewhere else.

For a more in-depth, enduring solution to your stress, you must learn how to unshackle yourself from this source of stress through alternative actions. Ask your inner self, “What do I need to do to stay calm?” Be receptive to what your mind tells you.

Don’t overanalyze the past, get upset, and increase your stress. Stay in the moment.

Look forward. Ask yourself, “What is the first baby step I can take toward mitigating my stress?” Or, “What is a stumbling block that I can overcome now?”

Idea for Impact: By practicing positive modes of reflection and taking small corrective actions now, you can bring balance to your inner life and deny those negative emotional patterns their power to affect your sense of self-control.

What You Learn from Failure

February 3, 2020 By Nagesh Belludi Leave a Comment

One common theme among people who cope particularly effectively with failure is their ability to acknowledge the failure, put it in perspective, and seek causes, not blame. As the Dalai Lama XIV writes in The Dalai Lama’s Little Book of Inner Peace (2009,)

If a misfortune has already occurred, it is best not to worry about it, so we do not add fuel to the problem. Don’t ally yourself with past events by lingering on them and exaggerating them. Let the past take care of itself, and transport yourself to the present while taking whatever measures are necessary to ensure that such a misfortune never occurs again, now or in the future.

American investor and superstar hedge-fund manager Ray Dalio writes in his very instructive Principles: Life and Work (2017,)

I learned that everyone makes mistakes and has weaknesses and that one of the most important things that differentiates people is their approach to handling them. I learned that there is an incredible beauty to mistakes, because embedded in each mistake is a puzzle, and a gem that I could get if I solved it, i.e., a principle that I could use to reduce my mistakes in the future. I learned that each mistake was probably a reflection of something that I was (or others were) doing wrong, so if I could figure out what that was, I could learn how to be more effective. I learned that wrestling with my problems, mistakes, and weaknesses was the training that strengthened me. Also, I learned that it was the pain of this wrestling that made me and those around me appreciate our successes.

In short, I learned that being totally truthful, especially about mistakes and weaknesses, led to a rapid rate of improvement.

Much is written about the notion of failures as gifts, but the key to dealing with failures is to attribute those failures to weaknesses in a thought process, not to personal flaws. Failures expose a weakness in your underlying process, which you can now fix. Fine-tune your tactics until you find out what doeswork. Dalio instructs,

When a problem occurs, conduct the discussion at two levels: 1) the machine level (why that outcome was produced) and 2) the case-at-hand level (what to do about it.)

Idea for Impact: Don’t rationalize failures and magnify them in your mind. Fix them. Then, reflect on what they teach about what didn’t work. Inquire, “What was missing?” rather than “What went wrong?” The latter results in finger-pointing. The former opens up possibilities and results in personal growth.

This May Be the Most Potent Cure for Melancholy

August 13, 2019 By Nagesh Belludi 1 Comment

Never Feel Sorry for Yourself or Engage in Self-pity

The American writer and Nobel Laureate Toni Morrison, who poignantly explored the African-American experience, passed away last week. Her best-known novel, the Pulitzer Prize-winning Beloved (1987) is one of the few works of non-fiction that I’ve read. This captivating novel is much-admired for calling to mind of the inhumane violence of the institution of slavery. It’s a true story of a post-Civil War escapee-slave who, after she is recaptured, kills her infant daughter to liberate her from slavery and oppression. Read it (or watch its 1998 film adaption starring Oprah Winfrey.)

Morrison’s celebrated essay in the 150th-anniversary issue of The Nation suggested a potent antidote to suffering and loss. Here’s a précis:

On the day after Christmas 2004, I was in an extremely dark mood, feeling helpless. When a friend, a fellow artist, called to wish happy holidays, I told him, “I’m not well. Not only am I depressed, I can’t seem to work, to write; it’s as though I am paralyzed, unable to write anything more in the novel I’ve begun. I’ve never felt this way before, but the recent reelection of George W. Bush …” My friend interrupted me and challenged, “No! No, no, no! This is precisely the time when artists go to work—not when everything is fine, but in times of dread. That’s our job!” I felt foolish the rest of the morning.

[All the trouble in the world makes it difficult to stay grounded and productive.] Still, I remember the shout of my friend that day after Christmas. This is precisely the time when artists go to work. [While being aware of the world’s plights and the struggles of people,] there is no time for despair, no place for self-pity, no need for silence, no room for fear. We speak, we write, we do language. That is how civilizations heal.

I know the world is bruised and bleeding, and though it is important not to ignore its pain, it is also critical to refuse to succumb to its malevolence. Like failure, chaos contains information that can lead to knowledge—even wisdom.

Acceptance Can Set You Free

Sorrowing Old Man (At Eternity's Gate) by Vincent van Gogh When events have a downer-depressive effect, they can leave you in the throes of helplessness and depression. As Morrison suggests, acceptance and looking-forward is a compelling remedy to life’s many tribulations.

As I’ve stated in previous articles, even in the face of some of the worst misfortunes that could strike you, attempting to endure pain is a far superior choice than getting absorbed in feeling victimized and powerless.

After a reasonable period of grief, confronting your fears and facing up to the worst possible scenarios can bring about some tranquility.

You can deal with your troubles by diverting your mind with escapisms or cheering yourself up with distractive remedies, but these things can relieve suffering only for a short time. They do not alleviate grief but hinder it. You would rather end it than distract it.

In other words, it’s better to conquer your sorrow than to deceive it. If simply masked under self-gratifying pleasures and diversions, your haunted mind eventually comes back at you stronger than ever.

Idea for Impact: In facing life’s many troubles, acceptance can set you free. Perhaps the most potent cure for melancholy is to ask yourself, “What’s the one positive step I can take now?”

Summary of Richard Carlson’s ‘Don’t Sweat The Small Stuff’

September 4, 2018 By Nagesh Belludi 1 Comment

Stress follows a peculiar principle: when life hits us with big crises—the death of a loved one or a job loss—we somehow find the inner strength to endure these upheavals in due course. It’s the little things that drive us insane day after day—traffic congestion, awful service at a restaurant, an overbearing coworker taking credit for your work, meddling in-laws, for example.

It’s all too easy to get caught up in the many irritations of life. We overdramatize and overreact to life’s myriad tribulations. Under the direct influence of anguish, our minds are bewildered and we feel disoriented. This creates stress, which makes the problems more difficult to deal with.

The central thesis of psychotherapist Richard Carlson’s bestselling Don’t Sweat The Small Stuff… And It’s All Small Stuff (1997) is this: to deal with angst or anger, what we need is not some upbeat self-help prescriptions for changing ourselves, but simply a measure of perspective.

Perspective helps us understand that there’s an art to understand what we should let go and what we should concern ourselves with. As I mentioned in my article on the concept of opportunity cost, it is important to focus our efforts on the important stuff, and not waste time on the insignificant and incidental things.

I’ve previously written about my favorite 5-5-5 technique for gaining perspective and guarding myself against anger erupting: I remove myself from the offending environment and contemplate if whatever I’m getting worked up over is of importance. I ask myself, “Will this matter in 5 days? Will this matter in 5 months? Will this matter in 5 years?”

Carlson stresses that there’s always a vantage point from which even the biggest stressor can be effectively dealt with. The challenge is to keep making that shift in perspective. When we achieve that “wise-person-in-me” perspective, our problems seem more controllable and our lives more peaceful.

Carlson’s prescriptions aren’t uncommon—we can learn to be more patient, compassionate, generous, grateful, and kind, all of which will improve the way we feel about ourselves and the way that other people feel when they are around us.

Some of Carlson’s 100 recommendations are trite and banal—for example, “make peace with imperfection,” “think of your problems as potential teachers,” “remember that when you die, your ‘in-basket’ won’t be empty,” and “do one thing at a time.” Others are more edifying:

Let others have the glory
Let others be “right” most of the time
Become aware of your moods and don’t allow yourself to be fooled by the low ones
Look beyond behavior
Every day, tell at least one person something you like, admire, or appreciate about them
Argue for your limitations, and they’re yours
Resist the urge to criticize
Read articles and books with entirely different points of view from your own and try to learn something

Carlson’s succinct insights have hit home with legions of the hurried and the harried. He became a bestselling author and a sought-after motivational speaker. Before his tragic death in 2006 at age 45, Carson followed up “Don’t Sweat The Small Stuff…” with some 20 tacky spinoffs intended particularly for spouses, parents, teenagers, new-weds, employees, and lovers.

What the Buddha Taught About Restraining and Dealing with Anger

December 1, 2017 By Nagesh Belludi 2 Comments

Buddhist psychology identifies anger as one of the six root kleshas, detrimental emotional states that can cloud the mind, lead us to “unwholesome” actions, and cause our suffering.

Chapter XVII of the Dhammapada (ref. Max Muller’s Wisdom of the Buddha) compiles the teachings of the Buddha and his monastic community on the topic of restraining and dealing with anger:

“He who holds back rising anger like a rolling chariot, him I call a real driver; other people are but holding the reins.” (Verse 222)
“Beware of bodily anger, and control thy body! Leave the sins of the body, and with thy body practise virtue!” (Verse 231)
“Beware of the anger of the tongue, and control thy tongue! Leave the sins of the tongue, and practise virtue with thy tongue!” (Verse 232)
“Beware of the anger of the mind, and control thy mind! Leave the sins of the mind, and practise virtue with thy mind!” (Verse 233)
“The wise who control their body, who control their tongue, the wise who control their mind, are indeed well controlled.” (Verse 234)

As I’ve mentioned before, you will be at a marked disadvantage in life if you’re unable to perceive, endure, and manage negative emotions. And anger is the hardest of the negative emotions to subdue.

Despite the seemingly abstract nature of the questions philosophers ask, most philosophy books argue that investigating the nature of anger is important. Not only is it such a destructive emotion, but anger often sums up many other self-judgments—sadness, powerlessness, fear, regret—that are entwined into it.

The Zen priest Jules Shuzen Harris advices approaching feelings of anger with awareness and mindfulness in his insightful article on “Uprooting the Seeds of Anger” in the Summer 2012 issue of Tricycle: The Buddhist Review:

We must remember that we create our own anger. No one makes it for us. If we move from a particular event directly to our reaction, we are skipping a crucial awareness, a higher perspective on our own reactivity. What is that middle step, that deeper awareness? It is mindfulness about our own beliefs, our attitude, our understanding or lack of understanding about what has really happened. We notice that a given situation reliably provokes our anger, and yet somebody else can be exposed to the very same situation and not react angrily. Why is that? No one can tell us: we each have to find the answer ourselves, and to do that, we need to give ourselves the space to reflect mindfully.

We’re going to keep getting angry. It’s going to come up. It has come up in our lives before, and it will come up again. This practice is about becoming more mindful, becoming aware of how we are getting stuck. With care and work, we find ways to get unstuck. But we also know that the moment we get unstuck, we’re going to get stuck again. That’s why it is called practice—we never arrive. So when you find yourself upset or angry, use the moment as a part of your practice, as an opportunity to notice and uproot the seeds of anger and move into the heart of genuine compassion.

And as stated by the Chinese Sutra of Forty-two Chapters,

For those with no anger,
how can anger arise?
When you practice deep looking and master yourself,
you dwell in peace, freedom, and safety.
The one who offends another
after being offended by him,
harms himself and harms the other.
When you feel hurt
but do not hurt the other,
you are truly victorious.
Your practice and your victory benefit both of you.
When you understand the roots of anger in yourself and in the other,
your mind will enjoy true peace, joy, and lightness.
You become the doctor who heals himself and heals the other.
If you don’t understand,
you will think not getting angry to be the act of a fool.

Expressive Writing Can Help You Heal

November 8, 2017 By Nagesh Belludi Leave a Comment

Give sorrow words;
the grief that does not speak;
whispers the o’er-fraught heart
and bids it break.
—William Shakespeare, Macbeth (Act 4, Scene 3)

Confronting Upsetting Experiences: Expressive Writing for Healing

People often block out thoughts that provoke negative emotions as a way of reducing their stress and regulating their moods. However, intentional suppression of deep-seated emotions not only increases susceptibility to illness, but also amplifies the emotionality and associated psychological effects of the suppressed thoughts.

Discussing, venting, clarifying, or expressing a trauma is a natural human response. When this necessity is inhibited, emotional stress and physical illness ensue.

Facing up to deeply personal issues can promote physical health, well-being, and beneficial behaviors.

The scientific research on the benefits of putting negative experiences into words is extensive. Studies have shown that expressive writing about oneself and one’s traumatic or stressful experiences does produce significant health benefits. Expressive writing helps ameliorate mood disorders, reduces symptoms among patients with serious illness, improve a person’s physical condition after a heart attack, and even enhance memory.

Writing about Emotional Topics Brings About Improved Physical and Emotional Wellbeing

James Pennebaker, a psychology professor at the University of Texas at Austin, first investigated expressive writing as a healing process in the 1980s. Since then, research that spawned from Pennebaker’s pioneering studies, has revealed benefits could accrue to those who were dealing with divorces, lost love, death of loved ones, job rejections, terminal illness, even college students struggling with first-year transitions.

Here are the main points about the expressive writing method:

Choose the part of the day when you are most contemplative (that’s the morning for most people.) Sit down at a place where you are not likely to be disturbed.
Reflect about a very personal and important event. Consider a significant emotional upheaval that influences your life the most or has in the past. Your topic can be about a distress or failure, lost love, health-, school- or career-related anxiety, relationships, inner conflicts, death of a loved one, or just about any topic that you would like to express.
If you’re writing about an experience or an event that involves another person, it can help to organize your writing as a letter to that person, whether alive or dead.
Write your deepest thoughts about your chosen event or experience continuously for 20 minutes. If you run out of things to write or reach a mental block, just repeat or recap what you have previously written.
In your writing, deeply explore your thoughts about the event and describe its effect on you. In other words, write both about what happened and how you feel about it. Think about how you can handle these events and their consequences now—what you can do specifically.
Connect your personal experiences to other parts of your life. How do they relate to your childhood, your parents, people you love, who you are, or who you want to be?
Write for yourself as your thoughts arise. Be as direct, intense, and serious as possible. Do not worry about grammar, spelling, comprehensiveness, legibility, or structure. On the opening day of writing, your stories are not very structured, but over the three or four days, you will develop a more structured narrative.
After writing for 20 minutes, do not look back over. Simply fold the papers you used, seal them, and put them away (read more about the “worry box technique.”) Unlike psychotherapy, the expressive writing technique does not employ feedback to the participant.
Make a mental note of how you feel. It is not unusual to feel sad or disheartened after writing—these feelings usually fade away in an hour or so. In research experiments, many participants have reported crying or getting upset by the experience of writing about emotional upheavals, but most participants testify that the writing experience was meaningful in helping them organize their experiences.
Repeat this exercise for four consecutive days. You can write about the same experience on all four days or about different experiences each day. If you choose to write about the same topic on all the four days, try to wrap everything up by the fourth day.

Note that expressive writing is distinct from keeping a daily journal in that it allows people to step back for a moment and evaluate their lives. Pennebaker once said, “I’m not even convinced that people should write about a horrible event for more than a couple of weeks. You risk getting into a sort of navel gazing or cycle of self-pity. … But standing back every now and then and evaluating where you are in life is really important.”

Translating an Emotional Experience Into Language Makes the Experience Graspable: it Can Help You Find New Meaning in Life’s Ordeals

New research has shown that expressive writing—followed by expressive rewriting—can improve happiness and lead to behavioral changes. Narrative storytelling of an unpleasant and chaotic experience may make the experience and its effects more controllable. For instance, according this New York Times article,

At the Johnson & Johnson Human Performance Institute, life coaches ask clients to identify their goals, then to write about why they haven’t achieved those goals. Once the clients have written their old stories, they are asked to reflect on them and edit the narratives to come up with a new, more honest assessment. While the institute doesn’t have long-term data, the intervention has produced strong anecdotal results.

Idea for Impact: Expressive Writing Can Help Change the Way You Feel About Traumatic Events and About Yourself

Expressive writing is a method of self-help that supplements the value of therapeutic talking to someone accepting and non-judgmental.

By exploring your deepest thoughts and feelings with a reflective, inquiring, honest attitude, you can shift perspective. Standing back and reflecting on your suffering from different points of view can bring about an improved emotional state. You can create your greatest opportunities for change by confronting the realities, reframing your experiences in terms of your values and priorities, and identifying impediments that stand in the way of purpose, joy, and contentment.

For more on the means and methods of expressive writing, as well its many confirmed physiological and behavioral benefits, read James Pennebaker’s Opening Up: the Healing Power of Expressing Emotion (1997) and Louise DeSalvo’s Writing as a Way of Healing (1999)

How People Defend Themselves in a Crisis

November 6, 2017 By Nagesh Belludi Leave a Comment

How People Defend Themselves in a Crisis The desire to protect and enhance one’s self-image is among the strongest motives of human behavior. No wonder scientific literature is laden with discussions on the ways in which people invoke self-deception in the interest of maintaining a favorable sense of their selves.

People have a propensity to avoid conscious awareness of fear-triggering worries, conflicts, and uncertainties. They engage in thought patterns that distort the external realities as a way of coping with distress.

Psychologists use the term “ego defense mechanisms” to describe the pattern of thought and behavior that arises in response to the perception of psychical danger.

Defense Mechanisms Play an Important Role in Self-Preservation

Sigmund Freud (1856–1939) wrote in The Ego and the Id (1923,) “We have come upon something in the ego itself which is also unconscious, which behaves exactly like the repressed—that is, which produces powerful effects without itself being conscious and which requires special work before it can be made conscious.” Freud’s daughter, Anna Freud (1895–1982,) and other psychologists identified twelve primary defense mechanisms:

Denial: explicitly refusing to acknowledge the threatening reality even when presented with indisputable data (e.g. someone with a terminal illness rejecting the imminence of his death.) Denial may give the respondent some time to evaluate the meaning and seriousness of the threatening reality before reacting to it.
Disavowal: acknowledging the threatening reality but downplaying its significance
Suppression: intentionally engaging distractions to eliminate from consciousness any thoughts of the threatening reality
Fixation: committing inflexibly to one specific mind-set or course of action
Substitution: replacing an unattainable or unacceptable instinctual object or emotion with one that is more accessible or tolerable
Displacement / Transference: redirecting emotions from their original object to a substitute object that is somehow associated with the original one.
Compensation: making amends for a perceived deficiency that cannot be eliminated (e.g., a physical defect) by excelling in some other way.
Grandiosity: exaggerated feeling of power or influence over the threatening reality
Idealization: ascribing power or influence to an existent or imaginary “savior” (an individual or a organization)
Intellectualization: thoroughly rationalizing a particular thought or action, by means of a misleading, but self-serving justification
Projection: incorrectly attributing to others any objectionable thoughts or actions. According to Sigmund Freud, projection makes a person perceive his objectionable character traits in others as a means of avoiding seeing those very faults in himself. For example, a man who cannot accept his own anger may cope with his feelings by accusing others as angry.
Splitting: fragmenting, isolating, and focusing on only certain elements of the threatening reality, instead of considering the complexity brought about by the crisis as a coherent whole

Idea for Impact: It pays to familiarize yourself with these twelve defense mechanisms and be able to identify them in how you (and others) react to emotionally charged situations, especially in close relationships. Defense mechanisms are natural forms of self-protection. However, used excessively, they can turn out to be pathological.

Reference: Cheryl Travers, “Handling the Stress” in Michael Bland (Ed.) Communicating out of a Crisis (1998)

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Suffering

The truth of the nature of suffering is also the path to the end of suffering.

Idea for Impact: The essence of Buddhism isn’t a dogma, but the very practical problem of suffering.

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Never Feel Sorry for Yourself or Engage in Self-pity

Acceptance Can Set You Free

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Confronting Upsetting Experiences: Expressive Writing for Healing

Writing about Emotional Topics Brings About Improved Physical and Emotional Wellbeing

Translating an Emotional Experience Into Language Makes the Experience Graspable: it Can Help You Find New Meaning in Life’s Ordeals

Idea for Impact: Expressive Writing Can Help Change the Way You Feel About Traumatic Events and About Yourself

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Defense Mechanisms Play an Important Role in Self-Preservation

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