Psychoanalytic understanding of the ego in modern psychoanalysis.
(in relation to http://yagr.ru/post/6347108488)
As mindfulness develops the ability to discriminate successive moments of awareness, the emphasis is usually first on noting the successive arising of new mind moments. These perceptions begin to shake the foundations of what is termed “false view,” that is, the identification of the individual with the products of his own psyche.
- “Psychotherapy without the Self: A Buddhist Perspective” by Dr. Mark Epstein M.D.
Questioner: But doesn’t enlightenment clear away imperfections and personality flaws?
Roshi: No, it shows them up! Before awakening, one can easily ignore or rationalize his shortcomings, but after enlightenment this is no longer possible. One’s failings are painfully evident. Yet at the time a strong determination develops to rid oneself of them. Even opening the Mind’s eye fully does not at one fell swoop purify the emotions. Continuous training after enlightenment is required to purify the emotions so that our behavior accords with our understanding. This vital point must be understood.
(note: Roshi (Phillip Kapleau) is speaking of enlightenment in Zen tradition, it differs from Nirvana, and, actually, is one of first jhanas / insights in Theravadan terminology. -df)
The ideal ego is “an idea which the ego has of itself” (Hanly, 1984, p. 254), an idealized image of what the ego actually is, a secret, tenaciously guarded, deeply held belief in the ego’s solidity, permanence and perfection.
The ego ideal is that towards which the ego strives, that which it yearns to become, that into which it desires to merge, fuse or unite. Unlike the ideal ego, whose function it is to assure the self of its own inherent perfection, the ego ideal is associated with a yearning to become something that at its root is an internalized image of a lost state of perfection. The ego ideal, says Chasseguet-Smirgel, a French psychoanalyst responsible for much of the repopularization of the concept, represents “a narcissistic omnipotence from which (the individual) is henceforth divided by a gulf that he will spend the rest of his life trying to bridge” (1975, p. 7).
Касаемо предыдущей цитаты. Канон отличается многословностью, поэтому я привел только часть сутты. Между тем (для тех, кто не очень уловил/понял), суть сутты в том, что чувственные удовольствия только кажутся приятными по причине того, что утоляют нашу жажду чувственных удовольствий, в то время как сами по себе эти удовольствия болезненны.
Эта идея только на первый взгляд нелогична - используемое Буддой сравнение с прокаженным, расчесывающем свои раны и получающим от этого удовольствие, весьма точно передает смысл и логику.
Конечно, болезненность этих удовольствий человеку с мороза не так просто заметить - но даже совсем недолго практикующему медитацию истинность этой сутты очевидна.
