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Augustine says, follows in the footsteps of good, pious people.

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He goes in hot pursuit of sound instruction, godly counsel, holy wisdom. He turns his back on man and his face to God: leaving his mother's lap he smiles to his heavenly Father.

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He flees care and casts away fear. Though he might with impunity treat everyone with harshness and injustice he would find no satisfaction in it, for in his love to God he is so much engaged with him, so much occupied with him in doing good: God has established him so firmly in joy, in holiness and love that everything unlike and foreign to God seems to him unworthy and repugnant. He is ever ready to welcome any struggle, any trial, adversity or suffering, and that willingly, gladly, joyfully.

He has come to full perfection and, oblivious of impermanent things and temporal life, is drawn, transported, into the image of God and becomes a child of God. There is no further and no higher stage. It is eternal rest and bliss. The end of the inner and new man is eternal life.

Most of what is in our consciousness is "false consciousness" and it is essentially society that fills us with these fictitious and unreal notions.

Alan Watts - Introduction to Zen

This 'social filter' permits certain experiences to be filtered through to our awareness, while others are stopped and held in the unconscious, e. Again, certain cultures do not form words or vocabulary to recognize perspectives of reality not seen as priority distinctions.

Different cultures have varied logic processes, and the logic of a reality can only be perceived through one's cultural social filter. The reason behind the social filter is that any society, in order to survive, must mold the character of its members in such a way that they want to do what they have to do ; their social function must become internalized and transformed into something they feel driven to do, rather than something they are obliged to do.

Were the society to lose its coherence and firmness, many individuals would cease to act the way they are expected to, and society itself would be endangered. In all societies there are taboos, the violation of which results in ostracism.

The individual, cravenly fearful of ostracism, cannot permit himself to be aware of thoughts or feelings inconsistent with his culture, and learns to repress them. Unconsciousness represents universal man, the whole man, rooted in the Cosmos; it represents the plant in man, the animal in him, the spirit in him; it represents his past down to the dawn of human existence, and it represents his future to the day when man will have become fully human, and when nature will be humanized as man will be naturized.

Psychoanalysis and Zen Buddhism

By repressing reality through the distorting cultural social filter, we "see as through a glass darkly I Corinthians Again, via cerebration we see the experiences as being, if not distorted, unreal — e. The cerebrated person is the alienated person, the person in the cave Plato who sees only shadows and mistakes them for immediate reality.

This cerebrated alienation arises through the ambiguity of language. In using words, people think they are transmitting the full experience.

The receiver thinks he sees the transmitted message, inasmuch as he employs his own personal meaning of the words - he thinks he feels it - yet for him, the receiver, there is no personal experience except that of his own memory and thought. Spinoza asserted that intellectual knowledge is conducive to change only inasmuch as it is also affective knowledge - that intellectual knowledge by itself produces no change except perhaps in the sense that by intellectual knowledge of his unconscious strivings, a person may be better able to control them but this is the goal of ethics.

Discovering one's unconscious i. High anxiety states will precede this 'conversion', and afterwards new strength and certainty are present. The process of discovering the unconscious can be described as a series of ever widening experiences, which are deeply felt and which transcend theoretical, intellectual knowledge. The paradox for the analyst, to be effective in helping the patient better understand himself, is that the analyst cannot just 'interpret' the patient for him, but must, in effect, become the patient and understand him from within the patient while concurrently remaining himself; the doctor must forget that he is doctor, yet on another level be aware of it.

Then as the doctor analyzes the patient from within the patient's self , the patient also analyzes the doctor, from within the doctor and the mutual revelations help the patient clarify himself and achieve a state of wholeness through the inter-communion. Neither the analyst nor any person can SAVE another human being. Editorial team.

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Zen Buddhism and Psychoanalysis - Erich Fromm - Google книги

Philosophical Meditations on Zen Buddhism. Hakuin - - Shambhala Publications. Everything is the Way: Ordinary Mind Zen. Elihu Genmyo Smith - - Shambhala. Zen Training: Methods and Philosophy. Kazuki Sekida - - Shambhala. Toward a Philosophy of Zen Buddhism.