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Samsara and repetition compulsion

The columns of the blog is now open to a friendly colleague who we echoed in his interest in Buddhism bridges / psychoanalysis offering this reflection on the samsara and Freudian repetition compulsion. Addi thank you to Jack, hoping that his blog continues long therapeutic food for thought. N. Inca

"Alongside the preparation of the conference A eyond ego, Liberty organized by Jeunes & Psy, Nov. 27, about bridges that can involve meditation, Buddhism and psychoanalysis, I had the privilege of a few exchanges with Nicolas Inca. These exchanges have actually focused on two crucial points in psychoanalysis (Freudian and Lacanian) occupy another way, a place also quite central to Buddhism.

I actually had occasion in previous articles you talk about the dimension entirely illusory moïques bodies, for narcissistic Lacanian psychoanalysis, for whom the important exploration of the unconscious is to address the question of elucidating the organizer of fantasy and desire strucure of the subject, not on what he imagines, that it is being defined more by what he imagines perceive the gaze of the Other about it ... and is more representative of what it is his desire for a desire from the Other.

Indeed, for Lacanian psychoanalysis, the effects of truth and subjective relief and liberation that they pose for the subject that it may, lie well beyond the mirage of the ego, proceeding which no effective therapeutic sustainably can rely without cruel disappointments for the consultant, daily exposed to the dimension of painful alienation ego in the eyes of the Other, only to mirror the subject that leaves it take to capture something of the illusion of self. At this same detachment from the illusions of the ego that invites meditation.

Another common point between Buddhism and Lacanian psychoanalysis: the status granted to the question of desire. The Buddha's teaching, renouncing the pleasures of a brilliant court life to move toward asceticism in order to access wisdom, was ultimately to abandon the excesses of asceticism, to choose the Middle Way . Too much of a deprived, you end up not thinking that what we lack, and obsession This lack only increases the sharpness of desire which is becoming as much a slave than wallowing in excess. Psychoanalysis when it examines the question of desire because of the etiology of symptoms stemming from the confrontation with the desire to share emotionally deadening of his total realization what enjoyment, teaches us that it is precisely the highlighted the desire founder of the psychic structure of the subject enables him to find a compromise position with respect to partial satisfaction of the fantasy. Partial realization that allows him to stop being a slave of the symptom which stems from the desire and the impossible its realization. For Buddhism, like psychoanalysis, it is not outright extinction of desire which is sought, but the fact of escape its oppressive effects.

Another commonality between Buddhism and Psychoanalysis emerged during a recent exchange with a reader and late regular blog. Our exchange had indeed led to associate the concept of repetition in psychoanalysis. Freud himself had already isolated what he called "repetition compulsion" in his clinical observations, identifying that some patients could not help but reproduce in reality their history repeating painful situations. It is from this observation that in some people talk of "neurosis of destiny." He began to enter only through the symptom, as well as through our own existential choices, the subject repeats tirelessly something of the tragedy of his disposition to desire.

is in his Metapsychology Freud will light at the end of his long career, another theory of the drives, leaving the first system consists of "self-preservation instincts" and "sex drive" to think his theory through a system composed of the life drive (closer to the function of self) and the death instinct. The death drive that paradoxically serve to push the subject to the initial state of mental well-being prior to its emergence, ie an undifferentiated state fusion between subject and grandfather all. This is related to the principle of homeostasis posing any instinctual arousal is an embarrassment to be evacuated by the discharge of this excitement, to allow the psychic to find peace. We see here besides how soon Freud, it was noted how the enfranchisement of the drive through ... satisfaction.

While many post-Freudian authors, detached themselves from the theory of Freud's death instinct, probably as a result of repression against the evocation of the unbearable Real, Lacan and others wanted demonstrate its central place in the clinical record by linking particular the question of the realization (which is basically driven by the easing of any excitement, and in particular through the realization of the fantasy which structures the subject) and repetition observed in the clinic.

Through each its repetitions, and under cover of the deformation metaphorical specific symptom, which does not directly seize the subject trying to achieve an unconscious fantasy, but ... A miss every time so you do not achieve the satisfaction of his fantasies, and calming the absolute enjoyment that would sign his psychic death.

The subject is thus caught in this eternal repetition where he staged his fantasy through the symptom or the repetition of failures or choices that will put in difficult situations ... From repetition in rehearsal.

Now in Tibetan Buddhism, where one believes in reincarnation, it is part of a cycle in which humans, must advance step by step to the end of his round of those existences which are repeated, to be released. This cycle of repeated existences that man is asked to bend to reach enlightenment in which the issue is called samsara. While Westerners interested in reincarnation, there are the promise of providential escape a final death, they seem to ignore the more often that Samsara is a kind of curse that the repetition of these lives is more a burden than a reward for the Buddhist.

The Curse of Samsara which would be liberated by the Enlightenment, which is also supposed to deliver the meditator illusions of the ego, and slavery of desire, is not unlike what is proposed in psychoanalysis. For indeed, psychoanalysis (Lacan and Freud so - I spend a lot of time to repeat it because many people want to do anything of psychoanalysis), questioning the illusions of ego and inviting the subject to cope with desire that the structure proposed release about the cycle of repetition of the symptom failure and its painful choices. "

This article is available on the website of Jack Addi, Letters From A Conscious: http://jack-addi-the-blog.over-blog.com / article-59995713.html samsara-

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Psychoanalysis and Buddhism in the journal Psychiatry French

is an event, the prestigious French magazine Psychiatry published verbatim interview with Jean-Luc Giribone on the theme of the encounter between Buddhism and psychoanalysis. The article in its entirety can be found in No. 1 / 2010, pp.133-145. Here is a first single available to blog readers Psychology and Meditation.

"Jean-Luc Giribone is an associate professor of literature, he has served in a long editorial in the humanities at the Threshold. He worked for the dissemination of Palo Alto in France, attended the seminar Jacques Lacan, he is the author of Laughter strange. Bergson with Freud (ed. Sandre, 2008). He is the guest of a symposium organized by the Association of Young Psychologists & Psy, whose theme is "Beyond my freedom? Psychoanalysis, Philosophy and Meditation" to be held at the Institute of Psychology, University of Paris V November 27, 2010. On this occasion he met French Psychiatry and exposes us the little known but profound relationship between psychoanalysis and Buddhist thought. And this, with an erudition which mixes humor, in a journey that takes us from Freud to Chogyam Trungpa, La Rochefoucauld Gregory Bateson, Lacan to Zen ... where we see that the self is not far training symptomatic. Bridges are possible and Jean-Luc Giribone helps us to throw them over the waters still uncrowded.

Nicolas D'Inca: Psychoanalysis and Buddhism the theme may seem surprising, we will try to understand with you the relationship between the world of psychology and the spirituality. These two fields have long been separated. Do you see in this invitation from this group of young clinical psychologists a sign that times have changed, the university or the scientific world may be opening a dialogue possible? Jean-Luc

Giribone: Absolutely, and I will go even further, it's something I've been waiting a long time, for twenty years to be precise. We are always excited and amazed that the fruit will eventually be mature, we have not done much for them to be, because the passage of time has created a new situation that allows a dialogue that was previously not possible. After all, it is understandable that the world "shrink", the therapists and psychoanalysts, nourished by the interest in these practices that are made to induce a change and are therefore interesting in themselves. They are a reflection on what might be called the inner change, progress internal reflection immemorial not only present in Buddhism. I find it extremely interesting, even from a secular point of view or secular, to try to understand what these people are "isolated," for example the notion of ego, as a fundamental concept in Buddhism for psychoanalysis.

Nicolas D'Inca: The dialogue between Buddhism and psychoanalysis is a novelty, but only a novelty in France, since the meetings took place in Anglo-Saxon Switzerland in the postwar period, from the 50s or 60. This reflection happens only now in France. It must be said that unlike the time, people now practice meditation. Is this a positive development in the Western approach of Buddhism do you think?

Giribone Jean-Luc: Yes, I think. I think the most devastating is that Buddhism is confined to her backyard, which is considered a kind of Eastern thing "that appeals to some minds but that has nothing substantive to say. I think the opposite, and I'm not alone, it is very important that the West is open to that other continent cultural, spiritual, philosophical. It should be stressed that Buddhism challenges our conventional system category. It is unique as a whole, to use terms mathematics, he belongs to a group which for us is the only element. That night was probably a way for its extension, the fact that we are not able to get it into our usual Western categories. At the same time, it's quite an interest because it belongs to a world map where these things we call religion, spirituality, practical morality, politics, art, are connected. If we recall something we Westerners, that is when these fields were not separated at the time called the "Presocratics , Where the fields of thought are linked together and communicate deeply to describe the same place. Then there was what Bourdieu calls the field of empowerment, through which they gained strength and stability. Thus was formed the West, with its wealth of thought. This is not to deny it, but understand that this has occurred, comes a world whose cultural mapping is different. There is something strong, although the emergence of Buddhism did not come without what the author calls the contemporary Chogyam Trungpa "spiritual materialism." Taste of "orientaleries" as they say the taste of Japanese prints or china, is indisputable and can not deny it. But there is something deeper, which is a reflection on the West itself, which is neither denial nor mea culpa, but rather a vision where he sees himself.

Nicolas D'Inca: What you are saying is that Buddhism arrived in the West at a very special moment in its history, when it can have a look at his own history. And when the fields are separated into different fields who communicate little, perhaps Buddhism that could afford an overview. It turns out that the symposium "Beyond my freedom? "Has the subtitle" Psychoanalysis, Philosophy and Meditation. " You point that these three fields are linked. The thought is a very important place in the vision of this conference, which would supply, support a therapeutic practice. We also know that you are an alumnus of the Ecole Normale Superior, you wrote a book The strange laugh. Bergson with Freud is just a dialogue and that shows you are sensitive to the philosophical dimension of psychoanalysis, as you try to find links between these two traditions.

Jean-Luc Giribone: That is the question of the link. When you put together two fields, one must ask: what linking is artificial or fictitious, and which is justified on the contrary, fruitful, epistemologically founded? I've always been wary of broad syntheses, it has never been my approach, which is rather intuitive. In the book which you were referring, what struck me is that the description given by Bergson's magnificent comedy, echoes not so much in Freud's joke, but what he says elsewhere on the uncanny. A number of themes almost the same as the repetition, for example. In fact it is not to synthesize between Bergson and Freud but to try to understand this relationship, to question and interpret. It's about whether one speaking of comedy, one of the uncanny - it is the thesis of the book - do not speak both of the same, the same place seen from different perspectives . Regarding Buddhism and psychoanalysis, it is also the center of the symposium, I find that the link is undeniable in this notion of ego. Nicolas

D'Inca: Jean-Luc Giribone, the conference theme is "Beyond my freedom? "What about this notion of me, ego, the subject? Why this issue is so crucial for psychoanalysis today the twenty-first century and why is it so important to also understand Buddhism in the West?

Giribone Jean-Luc: Yes, there was a change of values, I think we can say so even if the conference will lead to more precise formulations of the concept of ego from Freud to Lacan. Lacan says that it is Freudian, he is indeed, as a number of formulations are Lacanian their origin in Freud. The fact remains that we went from a vision of the ego as a place of psychic synthesis to another concept, quite different, a body that is basically in ignorance of the truth of the matter . The function of the ego as it is reference in the dream or in everyday behavior, is largely to disregard, to ignore a certain truth about the deaf, the forms and he will not recognize as coming from him. The subject wants to be at that level of self and what happens within him to that other level, he will not hear of it because it is not its image in the mirror. The famous text of Lacan speaks of the mirror stage the child is finally as a unit, for the first time - we can not ever really being in his own eyes that a dismembered body. But the problem is that I see myself as another. The moment I go to the unit is also where she is insane. This proceeding in which all my life I will try to place myself, I do not see at the same time it was built from the outset as an instance alienating. "

(To be continued)

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A new map of the self

Jean-Luc Giribone is a writer, an associate professor. He worked for many years at the Threshold of editorial functions. We meet today as guest of the conference Beyond my freedom? Psychoanalysis, Philosophy and Meditation [1] .

Nicolas D'Inca : The dialogue between psychoanalysis and Buddhism is a novelty, but only in France, since the meetings took place in the Anglo-Saxons from the postwar period. Unlike the time, people now practice meditation. Is this a positive development in the Western approach of Buddhism do you think?

Jean-Luc Giribone : Yes, I think. I think the most devastating is that Buddhism is confined to her backyard, which is considered a kind of Eastern thing "that attracts some minds, but which actually has nothing to say. I think the opposite, and I'm not alone, it is very important that the West is open to that other continent cultural, spiritual, philosophical. It should be noted that Buddhism challenges the traditional Western system of categories. If we recall something we Westerners, that is when the fields of thought were not separated. However, these things are also separated for good reasons, there was what Bourdieu calls the field of empowerment. It became autonomous in that they have gained strength and stability and has formed the West with its wealth of thought. It's understanding that this has occurred, comes a world whose cultural mapping is different. It is not who is wrong and who is right. All mapping is perhaps in some areas of blindness, but offers a world map interesting, new and fruitful. There is something profound, even if the emergence of Buddhism did not come without what Chogyam Trungpa called "spiritual materialism." What happens now is a reflection of the West on himself, which is neither denial nor mea culpa, but rather a vision where he sees himself. When is established between two fields, one must ask: what linking is artificial or fictitious, and which is justified on the contrary, fruitful, epistemologically founded? Regarding Buddhism and psychoanalysis and the conference you mention, it is also the center of the conference, I think what is safe and undeniable fact is this notion of ego.

ND: The conference theme is "Beyond my freedom? "What about this notion of me, ego, the subject? Why this issue is so crucial for psychoanalysis today the twenty-first century and why is it so important to also understand Buddhism in the West?

Godard : Yes, there was a change of values, I guess you could say so, even if the conference will lead to more precise formulations of the concept of ego from Freud to Lacan. We went from a vision of the ego as a place of psychic synthesis to another notion, quite different, a body that is fundamentally rooted in ignorance of the truth of the matter. The function of the ego as it is reference in the dream or in everyday behavior, is largely to disregard, to ignore a certain truth that springs from the subject, and it is does not recognize as himself. The subject will be at the level of the self. The famous text of Lacan, well known, speaks of that child in the mirror stage where it is finally as a unit body, for the first time. But the problem is that I see myself as another. The moment I go to the unit is also where the unit is insane, it's not me. This proceeding in which all my life I will try to locate me, it was built from the outset as an instance alienating. It is very deep. When we see the energy that everyone puts the construction of his ego, which is central to life the classic Western: a man who spends his time maintaining a statue that is not him. Once it is chipped it is very anxious, he did nothing to counter this fear. This space that separates me from it will never be abolished, regardless of the qualities that I accumulate. There is something very profound which Lacan gave the term psychoanalysis.

ND : Lacan has this notion of open bite, fault, lack impossible to fill, which is the difference between "me" and "I" that you mentioned. And Buddhism in turn comes to this notion of non-ego, or emptiness that is a pretty bad translation of the term shunyata. Do you see a link between those two concepts?

Godard : Absolutely, absolutely, which I think is very deep in Buddhism is that the ego is the obstacle to enlightenment, because it is an illusion. So if I decide to live in that place, I actually live outside of learning that will finally wake up. This seems fundamental. The question is not who we are, because that of course we are all something and nothing. Everyone has an ego anyway and this passionate connection to the statue I mentioned we do not break, and maybe even not worth it not better to break it, because it contains in itself an incredible energy, very strong, that moves us. Hence also the futility of a path that would be to flog that, as you know, the Buddha was at first embraced and then rejected. It is still not a coincidence that he did. However, the correct way of thinking is to ask: "Where will I live? Where do I put the word I? When I say I, what I mean ultimately? "So
Freud's famous phrase that was translated as" The ego must dislodge the id, you know that Lacan steadily ironic about this translation, and proposes to replace it with "Where was I must happen. "Where it has always been that it is my duty to be j'advienne. Which took place just like that, that is to say a non-personal pronoun, and although now it should be designated by me. And if I say actually from that place, my word is true. The truth is not defined here as compliance or accuracy, but authenticity is the meaning of Lacan's reference to Heidegger. The ego will be provided not abolished, since there is no question of abolishing it, we'll talk in the symposium. In any case what happens is that ignorance which is basically I do not ignore it again, I will know this ignorance. Therefore, its negative effects will be tempered at least, that is to say that I can say I from my truth. It's something that feels absolutely, and said this seems very abstract but I think we feel some security for granted. The problem of discourse is that the ego is a defense speech of permanent self. Standing! I'm constantly attacked, it wants me, I'm taking my territory, it did not say that, why did he say? etc..

ND: These are exactly the words of Charles Trungpa when he speaks of the ego, he always says that there is a headquarters which oversees the area, because it is essential to know everything in it password, is it good for me, bad for me?

Godard : And that's without end. For we must realize that the ego is the center of the world, there is no other center as him, everything is organized for him. It is a life of constant struggle, which is extremely tiring in the end, which never gives this security it is supposed to provoke. Because actually defend themselves and why? Because the ego is constantly attacked. By definition, what I was talking earlier quoting the text of Lacan "The Mirror Stage", the fundamental flaw is that I am not that image. This fundamental flaw that is there, ever, despite all the reinforcements, I can fill it. So it indeed a life of perpetual self-defense, which often, as you may have noticed, is reversed in attack and causes aggression. It would take the thing from scratch. Ask, and then I go back to Trungpa, who wants to defend?

(To be continued. The video of the interview is available at http://www.philosophies.tv/ )

Interview by Nicolas Inca

Psychology & Meditation
By Nicolas Inca, a clinical psychologist, therapist, graduate in philosophy. He practices in the Western School of Meditation. Visit http://psychologie-meditation.blogspot.com/

[1] Paris, Saturday, November 27, 2010, organized by the association Psy & Young (contact jeunes.psy @ gmail.com )

Reprinted Buddhism News, No. 128 October 2010

Photo © Laurence Gardin