“The salient truth is that in close quarters for extended periods everyone’s ‘little ticks’ and irritating habits, which can be mostly overlooked during weekends, are magnified to Argentinosaurus proportions (largest dinosaur. No me neither). Even mine.”
I recently came across this interesting article giving providing some food for thought in difficult times.
The idea of conflicts over unacceptable aspects of the self is a central part of the psychodynamic point of view. In relation to our internal worlds Freud borrowed the word ‘dynamic’ from the study of physics to convey the idea of two conflicting forces producing a resultant third force which acts in an opposing direction.
Eating disorders are a relatively common psychological illness but are not always well diagnosed. They describe illnesses characterised by irregular eating habits and severe distress or concern about body weight or shape. Eating disturbances may include inadequate or excessive food intake, ultimately damaging an individual’s well-being by both physiological damage to health and psychological illness. There are also the more hidden negative social, employment and lifestyle effects associated with eating disorders.
Families are the tribe from which we come from, and the desire to be with family and stay connected is deeply compelling. The other truth is that our relationships are often fraught with unresolved issues that may carry simmering tension and ambivalence. The holidays can exacerbate this built-in tension.
The word envy comes from the Latin invidere: to look upon maliciously. It is to look at another’s good fortune grudgingly, the feeling of horror when we contemplate a colleagues advantages or the need to spitefully denigrate when we fear that others are getting more than their fair share and certainly more than us.
The three terms melancholy, melancholia, and depression have overlapped throughout history, and in a broad, general sense the use of the latter has grown increasingly popular as the former two have declined. This does not mean, however, that ‘depression’ has simply replaced melancholy and/or melancholia. That there exist such a vast number of different historical narratives about melancholia, melancholy, and depression is not simply a result of different perspectives among today’s historians. Rather, it is a testament to the vast and shifting meanings that these terms have possessed over time. When it comes to melancholia in particular, the word has been used at least since antiquity to describe illness, but not one uniform disease. Thus, rather than speaking about melancholia as a single concept, the word is best understood as corresponding to a number of different – though often overlapping concepts.
Becoming aware of the ebb and flow of emotions within our bodies can put us in touch with our inner world. In noticing our feelings of anger, irritation, nervousness or desperation we become able to shift our perspective and open up new options other than our automatic, habitual reactions. Mindfulness puts us in touch with the transitory nature of our feelings and perceptions. When we pay focused attention to our bodily sensations we can recognise that our emotions are not set in stone and hopefully increase control of them.
Viktor Frankl, a psychotherapist and contemporary of Sigmund Freud, developed his therapeutic skills in an impossible setting. He was among those sent to the concentration camps by the Nazis, and he used his skills to inspire prisoners to fight for their survival by finding meaning in their suffering.
The experience of moving from one country to another tends to increase the likelihood of the use of primitive defence mechanisms as a protection against the difficulties of everyday life and in relationships in the new country. The danger of this social development is an increase in the use of splitting and in the use of ‘psychic retreats’ in an attempt to uphold an idealised inner and outer world without pain or conflict.