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The Importance of Generosity and Forgiveness in a Hostile World

As human beings we have evolved to connect. However sophisticated we have become over time though, our capacities for clear communication are enduringly mired in complication. Our inclinations are tilted toward a negativity bias whereby, when in doubt we will tend to assume the worst of an(other)s intent. One negative comment will more often make a far greater impression upon us than ten positive ones. To assume the worst may be our default position but cultivating a degree of generosity in interpreting the remarks of others may be a calling to our better selves. At the particular cultural moment that we find ourselves in this seems particularly pertinent.
We live in the same society as people with whom we don’t get along and with whom we don’t share the same views. When we are unable to listen respectfully (and generously) to those whose views might differ from our own we are in danger of confining ourselves to the trenches of tribalism. It is hard to avoid or ignore the increasingly polarising and toxic nature of current debate. This new reality may well have something to do with a loss of faith and trust in our institutions, religious, political and social and a subsequent (if subtle) loss of meaning. The postmodern era has accelerated this mistrust with its defining suspicion of all grand narratives. Into the breach we have witnessed the exponential rise of social media, dramatically increasing our abilities to connect but doing little to expand our capacities to communicate effectively and compassionately.
The impact of social media on communication
In fact social media may actively diminish our communication skills, pulling us, as it does away from face to face encounters. When you don’t have to meet the person with whom you are in disagreement, it is far easier to dehumanise them….to reduce, diminish and wilfully misunderstand them. When we don’t have to encounter someone, face to face, we don’t need to consider the impact we might have on them and their lives. From the comfort of the echo chamber there is far more scope for righteousness and outrage and far less for generosity and nuanced understanding.
In the age of social media, the boundaries between private and public language have collapsed. This is problematic in many ways, some of which we may not yet even be aware of. When the line between public and private is breached so too is the significant matter of context. When we lose context we also lose sight of the matter of intent. In the minefield of  todays identity politics these things matter, holding people to account in the court of social media for an expression of the “wrong view” is no justice at all. We all know something of the experience of misrepresentation or misinterpretation in our online communications…albeit more often with others within our own group. How many of us have taken exception or offence to a text message without even stopping to question whether any was actually intended?
We are more than our google history
In a fast changing and increasingly atomised world we need more than ever to find ways of getting along with each other. Of talking and listening generously and respectfully, the absence of which simply takes us one treacherous step closer to a moral abyss. We build confidence in our relationships when we encounter each other  face to face through personal interaction. This is the baseline from which generosity can flourish. It is harder to be generous when we fear abuse and it is so much easier to be unkind when there is no attempt to meet. We must not confuse knowing someone with knowing their google history.

To enquire about psychotherapy sessions with Gerry Gilmartin, please contact her here, or to view our full clinical team, please click here.

 

Gerry Gilmartin is an accredited, registered and experienced psychotherapeutic counsellor. She currently works with individuals (young people/adults) and couples in private practice. Gerry is available at our Brighton and Hove Practice.

 

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Let’s not go round again – How we repeat ourselves!

Earworm

Have you ever had a song go round and round in your head for longer than you’d like? I certainly have. It’s a common enough experience for which in recent years the term ‘earworm’ has been coined. More academically, it’s known through American Psychological Association research as Involuntary Musical Imagery (INMI), defined as ‘the spontaneous recall and repeating of a tune in one’s mind’. 

A persistent earworm of mine belongs to a radio staple of my youth: the Scottish funk group Average White Band’s disco hit, ‘Let’s Go Round Again’. 

If you’re unfamiliar with it I hesitate to recommend you listen, lest I pass its catchy stickiness to you. But in the song the singer returns from unspecified travels to entreat a former lover to reconnect with him in the way they were and so ‘turn back the hands of time’. Mining a commonly held nostalgia for revisiting the passionate phases of former loves, I think the song’s sentiment succeeds most through its appeal to the very human need for repetition in relationship.

Repetition compulsion

Just over 100 years ago in Freud’s essay, Beyond The Pleasure Principle , he outlined long observed patterns of behaviour in his many patients as manifestations of a ‘compulsion to repeat’. He cites a case study of a little boy who created a game of regularly throwing and retrieving from his cot a favoured reel on a piece of string. He would throw it out to a word meaning ‘gone’, then retrieve it with a joyful sound meaning ‘there’. Within the context of the family, Freud offers the interpretation that the child’s invented game of disappearance and return was a way ‘to revenge himself on his mother for going away from him’. 

He goes on to speculate that children repeat unpleasant experiences in order to gain some kind of mastery over them and then observes that many of his adult patients show behavioural repetitions resulting in misfortunes ‘for the most part arranged by themselves and determined by early infantile influences’.

Psychological games

Later in the 1960s an analysand of one of Freud’s followers developed this notion of repetition in human behaviour, identifying common relationship patterns in those reported by his own patients. He named these patterns psychological ‘games’: repeated transactions played out of conscious awareness by both parties in a relationship. Eric Berne’s ‘Games People Play’ (1964) became a 60s best seller and is a founding text in the development of the modality of Transactional Analysis.

In essence, Berne extended Freud’s earlier insights to suggest that each of us in infancy develops a repertoire of repetitive behaviours that we use to protect ourselves. The proposal is that at a deeply unconscious level we seek relationships with others who will allow us to repeat roles and situations that for us confirm fundamental beliefs about ourselves and other people, in order to keep ourselves safe.

Whenever we encounter relationship issues in our lives, it can often seem as though our difficulties take the form of repeated patterns of thinking, feeling and behaving. The process of psychotherapy can support us with self inquiry into the types of repeated behaviours we favoured when small, with a view to us breaking our adult patterns. It can help us pose the interlinked questions, ‘How might I be different with myself, so I might be different with others?’

In the penultimate verse of Let’s Go Round Again, the lover sings, ‘Baby, I know that you think I will be different now. Inside of me nothing has changed. So, I’m asking you again, please.’ And of course, the prerequisite for repetition is for nothing to change inside. 

I like to think the old lover he is addressing greets the singer warmly but invites him this time into a different kind of relationship, where they can both explore new ways of being together that don’t leave them going round and round.

 

To enquire about psychotherapy sessions with Chris Horton, please contact him here, or to view our full clinical team, please click here.

Chris Horton is a registered member of the British Association for Counselling & Psychotherapy (BACP) and a psychotherapeutic counsellor with experience in a diverse range of occupational settings. He works with individuals (young people/adults) in private practice.  He is available at our Lewes and Brighton & Hove Practice.

 

Further reading by Chris Horton

How are you?

Out of Sight, Out of Mind

 

References – 

1 Jakubowski, Kelly; Finkel, Sebastian; Stewart, Lauren; Müllensiefen, Daniel (2017) Dissecting an Earworm:

2 Melodic Features and Song Popularity Predict Involuntary Musical Imagery,

3 Freud, S (2015) Beyond the Pleasure Principal, Dover Thrift Editions 

4 Berne, E. (1964) Games people play: The psychology of human relationships. New York: Ballantine. 

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An In-Depth Approach to Leadership Coaching

Coaching in organisations has become increasingly popular over the past 20 years as workplaces become less hierarchical and organisations seek a more sophisticated approach to leadership.  The more recent shift linked to the pandemic has sped-up changes already on the horizon. 

Leaders are feeling an increasing sense of pressure and responsibility, alongside a collective shift towards a more balanced life. The two positions are difficult to reconcile leading to more pressure on the leadership as employees demand more empathy and flexibility, alongside added pressures on organisations linked to global uncertainty, supply chain issues and political instability.

We are living in times where things are constantly shifting and adapting quickly is a must. We want better relationships and a better work-life balance. Technology is connecting and isolating us at the same time – online meetings demonstrates this paradox well. Those in positions of leadership require an ever more empathic and sophisticated approach to their role, alongside being one-step ahead in an already fast-moving world. 

The Role of Leadership Coaching 

The role of Leadership Coaching is to be alongside leaders through these challenging times. An exploration of the challenges and opportunities within a person’s role requires more than a behavioural and goal-oriented approach. A more psychological approach to leadership coaching requires a coach who can think ‘outside the box’ and work with what lies beneath the surface. This entails understanding what motivates and drives the client, the demands of the organisation, the story behind the client’s career choices or trajectory, their resources and pitfalls.

An exploration of the story behind an individual’s career choice and understanding of their relationships at work speaks volumes. This exercise can be very interesting for both coach and coachee and lead further understanding some of the issues at hand. Given that success is linked to relationships – to self, others and the organisation – exploring these is an essential aspect of leadership coaching.  

Finally, it is vital for leaders to have a place to discuss their anxieties, worries, and fears. Leaders must learn to know their vulnerabilities, and not deny or bury them. Facing and understanding these emotions is what leads to change. It is also through exploration that these anxieties and fears begin to lessen, and the client can start to focus their energies on more creative pursuits rather than constantly firefighting.

With space for reflection, a better understanding of one own emotions and relationships, and energies freed up for more important tasks and creativity, work starts to become more enjoyable. With better self-awareness leaders can enjoy their role and stand in uncertainty with more confidence. 

 

Sam Jahara is a UKCP Registered Psychotherapist and Tavistock Certified Coach. She coaches individuals and groups in organisations as well as those who are self-employed or run their own business.

 

Further reading by Sam Jahara

Demystifying mental health

Women and Anger

Why all therapists and mental health professionals need therapy now more than ever

Fear and hope in the time of Covid – part 2

The Pandemic and the Emerging Mental Health Epidemic

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Thinking about origins

Where do you come from?

It’s a question that many of us will have either asked, or been asked. What do we actually mean when we ask that of someone? Are we merely searching for a reference point as a means of friendly inquiry, or are we seeking something else?

When we think about identity and ask who we are, we often consider where we came from. What it is about our experience of our formative years spent in certain places that defines us? It could be a deep sense of belonging based on familial and cultural familiarity, or conversely, a desire to be separate and distant from a place, which has little resonance with us. In asking the question are we implying that there is something to be revealed in our sense of origin?

Origin as a point of reference

When we ask about origins we are looking for reference points, but also are we asking to be shown a version of the self based on regionally derived ideas? Whilst saying that we have predefined notions of identity isn’t comfortable to think of, we can often hold these as a way of making sense of origin in someone’s identity. No one wants to think in terms of ‘stereotypes’, but we might hold these as a way of giving a sense that we can relate to one another. What is important is that we can move beyond fixed notions and be curious about who we meet.

Origin and identity

For the individual the sense of origin and place easily become part of our sense of who we are. To say that you come from somewhere can say a lot about you, without having to elaborate. Strong local identities can be defining, whether this is desirable or not. This thought, that origin can be defining, is especially apparent when we relocate. Are we suddenly exposed? Does it raise the thought that we might allow our origin to actually define oneself in a way that isn’t authentically who we are? It could be that our origin is a means of holding onto our sense of self when we might not feel able to define ourselves otherwise.

Over time our relationship with our origins can change as we age and develop our own identity. What role does our historic origin play in our thoughts of where we are from? Is it a place that we romanticise, miss or hold with positive regard? Is it somewhere that we choose to keep a distance from? Do we feel the need to celebrate, defend or denigrate it? The relationship over time speaks of the influence of origin and brings up thoughts of what it is to ‘belong’.

For some the sense of origin is a complex mix of influences. The experience of migration and change impact a sense of being able to clearly answer where one is from. This displacement and sense of loss can be highlighted in the inquiry about one’s origins. Here we are challenged to explore what it is like to not have a simple answer. Can we think about loss and hold a sense of richness based on a diverse sense of origin, or is the loss harder to bear? Has migration made it hard to place oneself and make sense of ones own identity?

Questions around identity and origin are often present in everyday life. Working with a psychotherapist can help in developing a better sense of self and our identity when we question our origins.

 

David Work is a BACP registered psychotherapist working with adults, offering long term individual psychotherapy. He works with individuals in Hove and Lewes.

To enquire about psychotherapy sessions with David , please contact him here, or to view our full clinical team, please click here.

 

Further reading by David Work –

Bridging Political divides

Save? Edit? Delete?

Football, psychotherapy and engaging with male clients

When Home and Work merge

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“I’m interested in therapy but isn’t it a bit self-indulgent?”

Some of the people I see exploring whether to begin therapy, often express doubts as to whether their troubles are significant enough. I often hear the refrain – “nothing that bad has happened to me, maybe I’m just being self-indulgent, or isn’t this all a bit naval gazing?.” 

I think simplified, what the client is really saying is; “Am I justified in feeling this pain and am I worthy of this attention ? ” 

This blog will look at how therapy can help us incorporate our painful experiences as part of a fuller engagement with ourselves, the people in our lives (our relationships) and as a different approach to living

The Psychoanalyst Melanie Klein who was interested in early development, theorised that a key early and ongoing development task is the sad but necessary realisation that others are different and separate from us, with their own needs rather than as extensions of our own. This confronts us with the loss of what we hope and want the other person to be, but if we are able to face and mourn this loss, we can move onto to a more realistic and more liveable life. When the disappointments by the other are too great, or conversely, the other attempts to be everything for us, this task is all the harder. 

Voltaire, the French philosopher and writer, in his novel ‘Candide’, tells the story of a group of travellers who have suffered various trials and tribulations. On hearing of a murder at the Ottoman court they pass an old man peacefully tending his garden. They ask the old man about the trouble at the court and he replies that he doesn’t know anything about it, since he doesn’t keep up with the affairs there. Rather he tends calmly to his own small holding. Voltaire used this example to put forward the idea that in order to live a ‘good life’, we should not overly concern ourselves with worldly affairs, but find a task we can attend to, that leaves us satisfied but tired at the end of the day. 

In my therapy practice I relate to this, not in the sense that we should ignore politics or activism, I think these are important, but in the sense that I regularly experience how clients want to engage me in their ‘rages against the machine’, with different viewpoints and perspectives.  What I often find is that, smuggled into these arguments are parts of themselves they find difficult, or are unable, to face: the bad one is the other one over there – and if only they thought like me, the world would be fine. 

What often lies behind these projections, are painful feelings of despair, hopelessness, insecurities, personal failure, upset, grief, rejection and so on. 

I try to carefully and tactfully sense what is behind these things, and the defenses or shames against feeling them, and try to create a safe enough space where these grievances and pains can be heard, allowing air to the wounds. Allowing, over time, a sad but realistic acceptance of the wounds, limits and realities of ourselves and perhaps the human condition. Rather then than therapy being self indulgent, perhaps it is one the best things we can do for the world, by trying to understand ourselves so that we don’t project our own hurts and conflicts outwards. This is why in therapy I will always be thinking about, and trying to help you understand what is happening inside of yourself, using myself as an instrument to understand what is happening between us, utilising the self awareness I’ve gained through my own work on myself, to help you understand and accept yourself more fully. 

In his book, Voltaire argues that the melancholic position is the only one from which we – any of us who have suffered disappointments, broken hearts, loss, (all adults that I know) – can ever truly live. He contests that we cannot escape suffering, since to some degree, the world is a brutal and cruel place to live. Perhaps rather than getting lost in despair or raging about this, what we can do, is to cultivate our inner worlds, pulling up the weeds, planting, feeling, exploring. Not trying to rid ourselves of the pain or anxieties of life, or the world, but to learn – as sad as it is – to try and accept that these are part of the human condition. That after we have loved and lost, battled our own minds, tried to find the magical other, and failed, that perhaps the best way forward is to attend modestly and honestly to our own human natures, to its wild thorny ways, to our own sometimes unkind and cruel ways, and to do our best to be honest about these, rather than defend against them, driving them underground. To cultivate what we can, humility, acceptance, forgiveness and grace. Like tending a garden, the work is never complete.

 

To enquire about psychotherapy sessions with Paul Savage, please contact him here, or to view our full clinical team, please click here.

Paul Salvage is a Psychodynamic Psychotherapist trained to work with adolescents from 16-25 and adults across a wide range of specialisms including depression, anxiety, family issues, self awareness and relationship difficulties. He currently works with individuals in our private practice in Hove.

 

Further reading by Paul Salvage –

Compassionate Curiosity and the fundamental rule of psychoanalysis

Why there’s nothing as infuriating as Anger Management

What makes Psychotherapy Different?

What’s wrong with good advice?

Psychiatry, Psychology and Psychodynamic Psychotherapy 

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Some thoughts on becoming (part two) …

“‘This – is now my way – where is yours?’ Thus did I answer those who asked me ‘the way’. For the way – it doth not exist!”

(Nietzsche, Thus Spoke Zarathustra)

Nietzsche (1961) conceives of people as a process of becoming and thus creative and transformative in nature. Nietzsche (1973) calls us to focus on facing up to the realities of the world, develop a loving relationship to ourselves; our dynamic and multiple forces, sometimes conflicting (our passions and paradoxes), and take responsibility for the creation of them and our lives.  He uses the idea of our spirit being akin to a process of metamorphosis. Firstly, carrying the heavy weight that life has thrown at us, like a camel. But he calls us to consider and recognise the spirit of the lion within us too. Coining the will to power, not so much about taming, integrating or balancing these forces but more to do with inviting and using power, passion and assertion to guide the active forces and create. He promotes the body as the self; the place from which the will to power is generated.

He argued, once we accept and bear that which has been given to us we must also make space for freedom’s possibility and  “seize the right to” new values (p.55).  Understanding the significance of power and passions, embracing risk, uncertainty, impermanence and the importance of falling in the process of becoming and transformation.  Equally he invites us to consider the rejection of conformity, duty and obligation as a necessary part of the process in decentering and freeing the self. To perhaps see it as a movement. I am free to come and go, to feel the comfort of belonging but also to recognise it is limiting and never stationary.

Therapy can sometimes feel like a space whereby you can/ might begin to navigate this, with another.  Discovering, perhaps, through paying attention to how affects and intensities traverse and move through the body, and how we can learn from them. Investigating what has been difficult, whilst also considering what our greatest desires are, and aiming our flight towards them.

Existential therapy can be a way to approach this. Van Deurzen (2002) analogised the role of an existential therapist with an art tutor, one which may support the client to reach towards a sense of perspective and begin to create a more detailed picture of their past, present and possible desires for the future world. Understanding the patterns and burdens in which we have been carrying and acting out from and perhaps begin to hold them more lightly.  So that we might feel more able to be in relationship with the forever present, fluid and creative spaciousness where phenomena emerges. The creative space where things move, fluctuate and are impermanent,  thus always full of possibility and potential.

Perhaps a good place to start is by considering desire as a guiding light in these explorations. Tell me, what is your greatest desire?

This blog follows on from part one.

To enquire about psychotherapy sessions with Susanna, please contact her here, or to view our full clinical team, please click here.Susanna Petitpierre, BACP Registered, is an experienced psychotherapeutic counsellor, providing long and short term counselling. Her approach is primarily grounded in existential therapy and she works with individuals.  Susanna is available at our Brighton and Hove Practice.

Further reading by Susanna Petitpierre – 

Some thoughts on becoming (part one) …

What is the Menopause? (part two)

What is the Menopause? (part one)

Some existential musings from the sea

References:
  • van Deurzen (2002) Existential Counselling & Psychotherapy in Practice. London: Sage
  • Nietzsche, F (1973) The Will to Power in Science, Nature, Society and Art, New York: Random House. 
  • Nietzsche, F (1961) Thus Spoke Zarathustra. trans. R.J. Hollingdale ( Harmondsworth: Penguin).

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How are you?

How are you at just sitting down quietly by yourself? 

Some years ago I completed a mindfulness meditation course and first encountered the philosopher Pascal‘s assertion that, ‘all the misfortunes of men derive from one single thing, which is their inability to be at ease in a room’. Our teacher suggested Pascal referred to the harm caused due to our periodic inability to tolerate the sheer intensity of thoughts and feelings that can rise within us, when no distractions are available. 

Having worked through meditation guidance books at earlier times in my life, I found attending this formal course was an enriching way to discover that engaging in mindful meditation could be a useful aspect of my own wellbeing.

The paradox of mindfulness – ostensibly sitting alone not ‘doing’ anything – is that it’s an active practice, requiring our presence in the moment and making it a regular habit in order to be effective. The health benefits of mindful meditation have been increasingly suggested in numerous research studies. 

Pioneers such as Jon Kabat-Zinn have taught how cultivating a focused awareness of our thoughts, feelings and physical sensations increases our capacity to tolerate their extremes. 

More recently the psychiatrist Dan Siegel has developed his ‘Wheel of Awareness’ practice: a structured meditation session inviting us to develop both awareness and compassion for ourselves that we then extend to our personal relationships, wider humanity and all life in our natural world.

Just as many have found meditation a valuable resource at particular times of stress or crisis in their lives, so psychotherapy has taken its place as an important activity that addresses the challenges we face in seeking to be at ease with ourselves. 

And for this activity we might turn to the insight of another giant of French thought, Montaigne, who wrote, ‘The greatest thing in the world is to know how to be oneself.’

In the therapeutic process we move beyond sitting with ourselves into a particular kind of beneficial relationship. The therapy room offers us a space where we can enlist the full attention of another person – a trained therapist – who is professionally committed to helping us explore those aspects of ourselves that can be hardest to uncover and often too painful to encounter by ourselves. 

And just as meditation is called a ‘practice’, so psychotherapy is often referred to as ‘the work’ in an acknowledgement of the purposeful regularity of this process of deeply supported self-examination.  

If the goal of mindfulness is to achieve a greater sense of wellbeing though cultivated awareness, it seems to me the aim of psychotherapy is to help us truly know not who, but as Montaigne suggests, how we are in the world. Only by understanding much more about how we have come to think, feel and act in the way we do can we begin to understand how we might choose to be different.

 

To enquire about psychotherapy sessions with Chris Horton, please contact him here, or to view our full clinical team, please click here.

Chris Horton is a registered member of the British Association for Counselling & Psychotherapy (BACP) and a psychotherapeutic counsellor with experience in a diverse range of occupational settings. He works with individuals (young people/adults) in private practice.  He is available at our Lewes and Brighton & Hove Practice.

 

Further reading by Chris Horton

Out of Sight, Out of Mind

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Some thoughts on becoming (part one) …

“First we are written and then we write.”  These words resound in my head daily. Helene Cixous, the speaker of those words, was immediately given special and spacial status in my lived experience. Her words speaking to the many dynamic forces that seemingly make up my lived experience including past, present and some yet to be birthed influences.

Her words help me understand the paradox and tensions in which I/we continually live; that of our essential solitude and our inescapable connection to the world,  the continual uncertainty we must create from and our responsibility to do so.  They inspire me to recognise that only I can be responsible for what I make of my life as opposed to holding others responsible.  This can sometimes shower me with a sense of liberation and at other times the opposite feeling of hopelessness.

Discovering a way to navigate our existence and relationships, amongst the many prevailing tensions can be hard sometimes. It might often feel difficult to not externalise, to blame others as responsible for what is happening or happened. There is an obvious morass of disparity, privilege and injustice everywhere. We can feel filled up by tragedy, dread and despair and often feel unable to loosen the grip of injustice, loss and fear and welcome uncertainty, ambiguity and difference.

Existential therapy talks of facticity, that which we are born and thrown into and which influences and shapes us and our surroundings. It is much of how we textually create our encounters with ourselves and the world. Some can be heavy forces, which we often feel powerless to when responding. Others we can utilise creatively to conduct and perhaps flow in the rhythm in which we move; cultivating the soil we traverse through more easily.

Merleau-ponty (1964, p. 116) posits,

“We must abandon the fundamental prejudice according to which the psyche is that which is accessible only to myself and cannot be seen from outside …My consciousness is turned primarily toward the world, turned towards things; it is above all a relation to the world.” 

Sartre (2003) also tells us about this relationship to the world, amongst many other things, when he discusses how the gaze of the other objectifies us in a position, a role to perform, calling us to be for the other. The gaze of the other interrupts our inherent freedom, consequently we might deprive ourselves of our existence as a being-for-itself and instead learn to insincerely self-identify as a being-in-itself. Sartre argues that if we look to the other to give us definition we are living in bad faith.  By not bearing the responsibility of what we are we are denying our freedom.

Sartre (1961) conveys,

“We only become what we are by the radical and deep-seated refusal of that which others have made of us.”  

Sartre highlights a paradox; we are discovered by the encounter with Other but it is us who creates our meaning.

These paradoxes, contradictions and tensions are complex and not linear. There is a continual impermanence, uncertainty, negotiation and relationship revealed and expressed via affects and intensities, within and without.  We are neither fixed nor congruent but always in passage and in motion.

We are called to create, enchant and become captivated. To remember the “heavy burden of the growing soul” (Elliot, 1964) and perhaps keep cultivating the yet unknown soil in which we breathe. To cease neither enrapturing and traversing the other nor becoming captivated and transformed by them. Perhaps, as Cixous writes,  “… to find in myself the possibility of the unexpected.” (p.39).

Part two of this blog can be found here.

To enquire about psychotherapy sessions with Susanna, please contact her here, or to view our full clinical team, please click here. Susanna Petitpierre, BACP Registered, is an experienced psychotherapeutic counsellor, providing long and short term counselling. Her approach is primarily grounded in existential therapy and she works with individuals.  Susanna is available at our Brighton and Hove Practice.

Further reading by Susanna Petitpierre – 

Some thoughts on becoming (part one)

What is the Menopause? (part two)

What is the Menopause? (part one)

Some existential musings from the sea

Nietzsche and the body

 

References:

  • Ciscoux, H. (1992).  On writing. In coming to writing and other essays. London: Harvard University Press  (pp. 1- 58).
  • Eliot. T.S. (1964) Animula. In Collected Poems 1909-1962 by T. S. Eliot, copyright,
  • 1936, by Harcourt, Brace & World Inc.
  • Merleau-Ponty, M. (1964) The child’s relations with others. In: Cobb, William, translator; Merleau-Ponty, M., editor. The primacy of perception. Evanston: Northwestern University Press; 1964.
  • Sartre, Jean-Paul (1961) Preface to Frantz Fanon’s “Wretched of the Earth”. In Fanon, Frantz (1925–1961). The wretched of the earth. Harmondsworth: Penguin. ISBN 9780140224542. OCLC 12480619.
  • Sartre, Jean-Paul (2003). Being and Nothingness. Hazel E. Barnes (trans.). London: Routledge.

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Understanding Sexual Desire

All couples in long term pairings know something of the vicissitudes of desire. The sexual intensity that more often typifies the early stages of a new relationship cannot remain the same over years of familiarity. The up close and personal experience of day to day coupledom means witnessing one’s partner in their least attractive states, both physically and mentally. The intimacy of familiarity is double edged. Whilst bringing a sense of safety and security to a partnership it  inevitably over time erodes an experience of the unknown, of mystery and “otherness” in which early attractions were ignited.

The capacity for surprise enjoyed by new lovers is intoxicating, the investment in pleasing each other extremely high…each person keen to present the best possible version of themselves. This stage of idealisation is both necessary and natural but inevitably gives way to a more complex intimacy as couples get to know each other as whole (flawed) people….for better and worse. A sense of responsibility grows wherever we find ourselves caring about the well-being of another. Discovering the fears, insecurities and sensitivities of someone to whom we are growing close adds a layer of emotional complexity that on entering the bedroom can, over time become a vampire to desire.

 Sexuality and Shame

A shameful secret in many relationships today is a lack of sex. Diminution of sexual desire has become a source of shame (and blame) in a cultural context in which desiring and being desired are highly valued. The idealisation of sexual intensity becomes a burden to many people who experience its absence as a private and very personal failure. Many couples are plagued by the doubt that they are not having enough sex or at least enough of the right kind of sex. All too many people believe that something about their sexuality is either abnormal or wrong. With the exception of new lovers at the height of their infatuation vast numbers of people in our culture feel less than happy with their sexuality.

Our sexuality is forged in the cauldron of family life and cultural context. So attuned and wired are we to the feeling states of our early carers that it is virtually impossible to imagine a childhood utterly free from any feeling of guilt or rejection. Our sexual fantasies and preferences are always creative solutions to unconscious problems. They arise from a need to transcend feelings of guilt, worry, rejection and helplessness. To a large extent these feelings are an inescapable part of the human condition and sexual desire will always have to navigate the complex landscapes of our internal subjectivities.

Pleasure and Pain

Beset, as is so often the case by painful judgements, it would seem a courageous enterprise to seek a greater understanding of our sexuality. We might develop greater tolerance and compassion both for ourselves and others when we learn more about the very important personal (and cultural) meanings in our sexual responses and attitudes. Taking the shame out of sex and broadening the conversation about our appetites need not be a passion killer….  The unrelenting grip of shame over time undoubtedly will be. At the end of the day, sex will most likely always remain complicated but understanding its dynamics need not put a dampener on pleasure. A failure to do so may make pleasure far harder to share.

 

To enquire about psychotherapy sessions with Gerry Gilmartin, please contact her here, or to view our full clinical team, please click here.

 

Gerry Gilmartin is an accredited, registered and experienced psychotherapeutic counsellor. She currently works with individuals (young people/adults) and couples in private practice. Gerry is available at our Brighton and Hove Practice.

 

Further reading by Gerry Gilmartin –

Reflections on freedom and security in a turbulent year

Reflections on getting back to normal

The Passage of Time and the Discipline of Attention

Intimacy: pillars and obstacles

Love and Family

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Thinking about the menopause in energetic terms

I often have women clients who are going through the peri-menopause or who are post-menopause and I am curious about how I might better support them therapeutically. I want to share some thoughts from a recent talk by Joanna Groves where she invited us to think about the peri- and post-menopause in more practical and energetic terms. The menopause is defined by 12 months without menstruation; on average this happens at 51 years old. The peri-menopause, the period when the sex hormones are reducing, can start from the late thirties to mid-forties and the symptoms can last for 4 or more years after the menopause.

Groves asked us to pay attention to the pressure of trying to maintain ‘normal’ life during a time of physiological and psychological change and to take seriously the stress this places on women’s physical and mental health. She outlines the physiological and psychological changes that occur during the peri-and post-menopause. There are common physiological symptoms including heart palpitations, sweating, sleep problems and fatigue, these are often accompanied by other changes such as food intolerances and sensitivity to alcohol. Along with anxiety and depression there are other psychological symptoms such as memory and concentration problems, confusion and a loss of confidence and self-esteem. The pressure to maintain work, family responsibilities and a relationship and manage everyday crises can become overwhelming, like trying to stop a burst pipe with a teacup and one hand tied behind your back.

The ‘fight, flight or freeze’ response is caused by Cortisol, the stress hormone. Cortisol is produced and managed by the adrenal glands and is a survival response, an alarm reaction to threat or danger. In contemporary life we’re not at risk from predators but we need cortisol to help us deal with an emergency or carry on under pressure. Cortisol helps us keep going partly by repressing non-essential functions such as digestion and the immune and reproductive systems. When the crisis is over or the pressure reduces cortisol levels drop and the body returns to equilibrium. But what if the pressure is continuous and we are in constant crisis? Eventually the adrenals become exhausted and we become energetically depleted, this can result in anxiety, depression, headaches, difficulties sleeping, digestive problems and burn out.

If all that wasn’t enough to contend with. Groves suggests that during the peri-and post-menopause as our emotional resilience reduces; we no longer have the energy to keep difficult emotional experiences supressed. Buried feelings of grief, loss and shame can re-emerge and memories of trauma can resurface. Long established relationships are examined and sometimes break up. What felt safe and secure no longer feels so and this can feel like a kind of madness.

Groves’ advice is to acknowledge that this time is a process of transition that will eventually lead to a new stage of life, a kind of post-menopausal rebirth with renewed energy. She highlights ways to reduce stress and conserve resources during this transition.

One key message from Groves is that ‘energy follows attention’ i.e. what we focus on consumes or generates energy. She invites us to reflect on this through several different aspects:

  • The importance of getting enough rest and sleep, this might mean delegating some responsibilities, reducing working hours and includes sensory rest such as time without a phone.
  • The physical benefits of movement and keeping mobile through activities like walking, stretching, swimming and gardening; movement creates energy.
  • Gut health and nutrition are two aspects that may need adapting, for example reducing the consumption of sugar and alcohol.
  • Relationships and friendships, it helps to prioritise friendships that sustain and nourish and to limit those that are draining. Family and romantic relationships can come under scrutiny and may be revived or changed irrevocably.
  • Finally Groves emphasises (self) compassion, this might include physical and/or holistic treatments, new creative experiences, practices such as meditation and psychotherapeutic support.

At the same time as outlining these practical approaches, Groves acknowledges that in a culture driven by productivity and achievement attempts to cut down responsibilities and become less productive may feel like ‘weakness’ or ‘failure’. Women in my practice have asked – if I can’t do what I used to do what am I good for – and said – I feel worthless like there is no place for me.

On a more positive note Groves identifies a paradigm shift around the menopause. It is not just women that go through this transition but those who accompany them, friends, colleagues, parents and especially partners and children. Hopefully by welcoming a wider range of experiences including accounts from transgender women we might develop ways to support and improve life transitions for us all. Meanwhile, as therapists we can offer a conversation to help understand and contextualise what is happening to those who find themselves at the centre of this particular life transition.

 

To enquire about psychotherapy sessions with Angela Rogers, please contact her here, or to view our full clinical team, please click here.

Angela Rogers is an Integrative Psychotherapeutic counsellor working with individuals and couples in Hove.

 

Further reading by Angela Rogers –

Poetry: A space to ponder

Relax: Watching people using their hands

What is Andropause and what happens to men when their testosterone levels decline?

Am I cracking up or is it my hormones? Pre-menstrual Dysphoric and the importance of tracking symptoms

Viagra for women? Medical treatment for women’s sexual problems focuses on the brain rather than the genitals

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Pornography and the Online Safety bill

Having just come off a phone call with the Child Sexual Abuse and Exploitation Policy Lead, my thoughts have been drawn to the enormity of the problem we face with pornography and the ‘pornification’ of society, particular the world of young people.

Pornography use has become ubiquitous and normalised to the extent that increasingly the world of pornography seems to influence and infiltrate wider society through body shape, appearance, hair removal, sexual behaviour, dating, all the way through to the core of our identity.

From my perspective as a clinician, I have no particular moral take on what consenting adults do behind closed doors and indeed, it is my job to hold curiosity about this as with any other aspect of my clients’ lives.  It could be argued that pornography falls into this category.  However, whilst I have no particular moral take on (some) aspects of pornography (consumed by adults), I have a strong healthy perspective on the issue much like I do on the consumption of alcohol for example.

A person may choose to live their life drinking a bottle of wine per night.  Other than this they don’t negatively impact society, they maintain a job and pay their way in the world.  However, I would hold a health perspective on this issue and whilst as a lay person I am as aware as anyone else about the physical health risks of excessive alcohol consumption, I believe that in my role as a psychotherapist I can claim an expert position on the mental health impact of excessive alcohol use extending to the wider social context.  And so it is with pornography.

It is easier for anyone to access pornography via the internet than it is to buy alcohol.  At the very least, alcohol must be physically purchased and paid for whilst porn is free – in the monetary sense.  However, I believe that what seems free to consume is in fact a Faustian deal in which the consumer sells their soul – in this case their mental and emotional health.

It is also extremely disturbing and concerning that it is easier for children to access pornography of virtually any description than it is for them to be able to access alcohol.  Let’s be clear, I am not advocating children have access to alcohol, however surely it should be at least as well regulated and policed and the risks considered? To date, the impact of pornography use by children, teenagers and young people has been vastly underestimated and as a mental health professional, I and my colleagues see the fallout of this.

We face a pornification of society whereby the young now trade in sexual pictures of each other and sexual acts that would until very recently have been considered ‘fringe’ at best, have become normalised such as non-fatal strangulation.  The effects of this pornification of our young is leading to enormous self esteem issues, relational problems and mental health conditions such as eating disorders, depression and anxiety.

As a society we therefore need to safeguard children from child abuse – and to be clear, permitting children to view pornography constitutes child sexual abuse.  The online safety bill aims to do just this – it is imperfect and won’t solve the problem in that legislation can never solve social ills, however the first port of call is to safeguard children and then a more nuanced consideration of the insidious effects pornography is having on society can take place.

Psychotherapy is about relationships and at its core it is about helping clients to have a healthy relationship with themselves and others in a two-person world.  Pornography is by its very nature perverse – it is narcissistic and is about voyeurism and exhibitionism rather than relating.  It is therefore by its nature in conflict with the very essence of the psychotherapeutic journey and a healthy society.

 

Mark Vahrmeyer, UKCP Registered, BHP Co-founder is an integrative psychotherapist with a wide range of clinical experience from both the public and private sectors. He currently sees both individuals and couples, primarily for ongoing psychotherapy.  Mark is available at the Lewes and Brighton & Hove Practices.

 

Further reading by Mark Vahrmeyer

How much time should I devote to self care?

Why is Netflix’s Squid Game so popular?

Space: The Final Frontier of Manic Defence

Do Psychotherapists Need to Love Their Clients?

Unexpressed emotions will never die

 

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Bridging Political divides

Don’t mention politics. Or vaccinations. Or masks. It feels like we live in a time when opinions are becoming increasingly polarised. The divide between the opinion of one group, compared to that of another, can feel like an impossible divide to bridge.

What is going on that makes this happen and how can we begin to think about challenging some of these divides?

The path to a polarisation of opinions lies in a sense of our own vulnerability. As change happens and individuals begin to feel that they are becoming less significant and influential, the sense of existential fear grows. Ultimately this could lead to the notion that you and what you know and value could be wiped out. This can feel unbearable and gives a sense that one must find what feels safe and hold on to it. The collective nature of thinking, that we seek out those who think as we do, provides the security that can feel lacking.

The divide between those who you agree with and those that you don’t agree with, can be further reinforced by the perception of who the other side are. Leaders and the partisan media lead us to believe that everyone on the other side thinks in a way that is so different from us that they must be disagreed with and diminished.

Common ground can feel impossible to imagine when our desire to feel significant and understood, keep us marooned in our respective camps.

Such divides can feel challenging when they present in our interactions be they familial, social or workplace. The desire to avoid conflict and a potential break down of relations can keep us away from the topic. When we avoid addressing what drives our fear of the others opinion, the divide will only grow.

Looking at how to address polarised views we must always try to remain curious. What does someone’s point of view mean to them? What values, if any, do we share? In asking this it reminds us that in any polarising situation there can be grey areas, which may be common to both sides. Thinking about the other viewpoint we need to be aware of our own perceptions of those who support it. Are we making judgements based on generalisations? Thinking that you can change someone’s point of view isn’t a helpful strategy. It seldom works. If it feels too challenging, can we acknowledge difference and walk away?

Among so many differing points of view it would be easy to retreat and never try to understand beyond our own opinions. If we stick to that pattern of relating how can we hope to bridge some of the divides in present thinking?

 

David Work is a BACP registered psychotherapist working with adults, offering long term individual psychotherapy. He works with individuals in Hove and Lewes.

To enquire about psychotherapy sessions with David , please contact him here, or to view our full clinical team, please click here.

 

Further reading by David Work –

Save? Edit? Delete?

Football, psychotherapy and engaging with male clients

When Home and Work merge

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Facing The Green-Eyed Monster

Of all the emotions that are difficult for couples to deal with, nothing can be quite as degrading and destructive as jealousy. Its process is one of moving its host from a place of security to one where merely a look or glance can leave the heart racing and the mind frantic, as it searches for a degree of assurance. If one thing is for sure, jealousy and
certainty cannot exist in the same place.

It is an emotion which has captivated writers through the ages. Homer to Shakespeare and from Browning to Dostoevsky, jealousy has provided fruitful ground for the study of character, perhaps because these great commentators on human life recognised its potential to drive its protagonists from the reasonable to the irrational in a heartbeat, with, as Shakespeare puts it, only ‘trifles light as air’ as the motivation. How do we explain that a
handkerchief might lead to a partner’s murder? Or a friendly smile to a servant might prompt Browning’s Duke of Ferrara to stop ‘all smiles’ in his (last) Duchess?

Whilst for many of us, these great literary reflections on jealousy might feel a touch overblown, we will understand the places jealousy can take us in our thinking and emotional selves – leaving us prone to the irrational, the paranoic and sometimes even the psychotic.

What is Jealousy?

Put simply, jealousy is the drive to guard or hold on to something we possess – and, importantly, the determination not to let someone else take hold of it. In this way it differs from envy, which is driven by a desire for something which lies outside of our belonging.

The latter can be uncomfortable to deal with itself but handling its symptoms is more prone to reason. Jealousy, on the other hand, leaves reason trailing in its wake, which is of course is why it is so interesting to observers of human behaviour.

There are some further interesting traits worth mentioning regarding jealousy. When it is part of a regular behaviour pattern across relationships, it can often be traced back to the jealous person’s early attachment to parents and siblings. If, for one reason or another, the developing child felt insecure in those relationships, then it is likely that insecurity will feature in future relationships. For others, the emotion might be viewed as a vigorous defence against some perceived form of loss. Psychoanalysts might argue that this los is a symbolic one (separation from parents, for example), but it can often very real, as in the death of people close to the child.

Whether drive by attachment difficulties or loss, the two explanations point the lack of certainty, which seems to be the main difficulty for anyone dealing with the emotion. It is just impossible to find any sense of peace. If our certainty in the world is shaken, then jealousy becomes an existential problem of considerable significance.

The Jealous Mind

Jealousy, then, is a desperation to hold on to something, and the consequent effects of the anxiety generated by the perceived loss. In a couple, the jealous partner fears the loss of the other. For the partner in a jealous period,  everything will touch on the inner vulnerability of loss and uncertainty. One’s partner is texting; one’s partner is late home; one’s partner seems distant – all will add to the anxiety, spun by the mind into myriad thoughts of loss and driving further the underlying feelings of uncertainty, which in turn feed back into the thoughts.

One of the features of jealousy is the irrational behaviours often associated with the person suffering its effects. It may not be as dramatic as the literary purveyors mentioned above, but the lengths to which we are prepared to protect against the sense of loss is extreme – and often some way out of character of normal behaviour. When Kirkegaard remarked that a ‘man inevitably renders himself ridiculous as soon as he become jealous’, he had in mind
this substantial loss of reason. That this behaviour is so ‘out of character’ is important, for it points to how the person sees themself. Jealousy thus becomes a wrecking ball for the person’s sense of self, leaving feelings of shame, humiliation and self-loathing in its wake, as it drives behaviours which normally the person would view as alien. It is degrading.

Jealousy as a Weapon

In jealousy’s most famous fictional outing – Shakespeare’s ‘Othello’ – it is a third party (Iago) who brings about the destruction of the protagonist’s relationship by employing jealousy as a weapon. Othello, a man used to absolute certainty, is reduced by Iago’s constant touching of his vulnerability – that the world may not be as easy to control, may not be as certain, as he once thought. We all know the ending!

However, in couple relationships, it is not unusual for one of the partners to make use of jealousy to manipulate the other, particularly when he or she knows that the other fears losing them. That vulnerability – the fear of loss – is easily played upon, often helping to develop an insecurity, which manipulative partners might make use of – often unconsciously – for their own benefit (and security).

Jealousy’s Legacy

Jealousy is not uniform in the way it is experienced. For some it will seem rational. The threat to the relationship will be transparent – often a third party, whom the jealous partner will see as a direct threat. For many, though, the threat is more generalised and is often not identifiable by either party involved. In these cases, jealousy will often be experienced as a generalized anxiety, perhaps the result of an ambiguous attachment model operating within one – or both – of the couple. Interestingly, both these situations can generate paranoia, which will feed back into the loop of feelings, and may well have to be ‘acted out’ at some stage. For the couple, this is likely to be in skirmishes or full-blown rows, which will, in their turn, further add to the anxiety and fear within one or both of those involved.

Given the intensity of emotions involved and the likely ‘acting out’ at one stage or another, there will be other feelings with which to deal, usually after the jealous (‘acting out’) episode. The behaviour of the jealous partner may well seem to them to be irrational –perhaps out of character. He or she will be left with feelings of guilt and shame: perhaps even humiliation and self-loathing. Imagine, the reputation and sense of self – carefully tended over years – left in tatters because of an episode of behaviour which the protagonist is at a loss to understand. Jealousy, then, has the power to diminish and degrade us – which adds to its power, leaving us prone to greater anxiety and further episodes of irrational behaviour.

Living and loving in the shadow of Jealousy

Jealousy is something that preys on the relations we have with the people and objects in our environment. Not surprisingly, the better we feel about ourselves, and the more secure we are regarding where we stand in relation to our environment, the more easily we will be able to cope with the anxiety associated with jealous feelings. In short, by working on ourselves, we will have some protection from the anxiety associated with the emotion.

The ideal position is to see the partner’s potential loss as a choice not as a threat. Very few of us would place much value on the love of a partner who is forced to love us. Most of us would want that love to be freely chosen. Thus, if, in our minds, we can set our partners free, and accept their love as a gift (freely given), we will free ourselves from ever having to deal with the green-eyed monster.

 

Kevin Collins is a UKCP registered Psychotherapeutic Counsellor with an academic background in the field of literature and linguistics. He worked for many years in education – in schools and university. Kevin is available at our Lewes Practice.

 

To enquire about psychotherapy sessions with Kevin, please contact him here, or to view our full clinical team, please click here.

 

Further reading by Kevin Collins –

When it comes to parenting, are you a builder or a gardener?

I never thought my son would watch pornography

Care for a dance?

Name that tune

Why is it hard to make decisions?

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What is ‘othering’ and why is it important?

What is othering?

Othering describes a phenomenon whereby groups of people with a certain identity are marginalised and seen as outside the mainstream or norm. Those likely to be othered are often done so on the basis of race, ethnicity, sexuality, gender, class, caste, culture, disability, religion and age.

Othering as a concept, alludes to the constructed nature of identity and how these constructs are created to maintain power dynamics as well as an illusion of stability through naturalising difference. So, thinking about othering takes us into the realm of power and how power and identity are interconnected and constructed.

Othering is also bound to issues of inclusion and belonging. Those othered are positioned to ‘hold’ experiences of exclusion and outsider-ness by those who are positioned on the inside and the ‘norm’.

Othering operates in all societies. It has its roots in colonialism, racism, patriarchy, misogyny and homophobia. Othering can have extremely destructive and damaging consequences and at it’s most extreme can be seen in the genocide of one group by another.

On a more interpersonal level othering is hard to see as it is often an unconscious process, invisible, often to those doing the othering although generally less so to those who are othered.

Who has experienced Othering?

Most people I work with as a therapist have at some point or another in their lives experienced themselves as othered. While strictly speaking othering is a social-phenomena based on social identities as described above, many can have experiences particularly in childhood that place them into a position and experience of being othered.

As children and adolescents, many people have found themselves in what feels an outsider and inferior position. This can be for all kinds of reasons beyond larger social dynamics. Bullying is an obvious experience which some people have as children whereby they may find themselves inexplicably seen as different in an othered way. Some children can feel and be othered in their families.

Those who come from socially othered groups may well find these childhood traumas around othering compounded by and enmeshed with their social identity.

Why do I think othering is an important concept in my role as a therapist?

In my mind, therapy fundamentally works from a basic assumption that we have more in common than we have differences. All talking therapies at their heart strive for human understanding and empathy of the ‘other’. Therapy is about searching for connection and inclusion.

Othering is an illusion that exaggerates our differences, creates power dynamics and tells us these are natural. While othering naturalises power constructs between people it also disguises these very constructs. In therapy we strive, I believe, to expose illusions. In my work as a therapist, I try and help people authentically engage with their inner and external worlds.

Othering is also an experience that is likely to become internalised especially when it is bound up with childhood trauma. The othered part of the individual can be split off, denigrated and despised. This, usually unconscious, internal othering process may only start to emerge in therapy. I have seen these kinds of internalised power dynamics in many of my psychotherapy patients. In my experience, they become particularly complicated in those who have internalised a broader social message that who they are or what social group they belong to is outside and inferior to what is deemed the majority and the norm.

 

To enquire about psychotherapy sessions with Claire Barnes, please contact her here, or to view our full clinical team, please click here.

 

Claire Barnes is an experienced UKCP registered psychotherapist and group analyst offering psychodynamic counselling and psychotherapy to individuals and groups at our Hove practice.

 

Further reading by Claire Barnes

Is a Therapy Group Right for Me? Am I Right for a Therapy Group?

What happens in Therapy Groups? The role of the Therapist

What happens in Group Therapy: Mirroring

The Problem with Change

What is it like being in a Psychotherapy Group? Case study – Joe

 

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Reflections on getting back to normal

In living with Coronavirus we have shared (to greater and lesser degrees) in a collective experience of trauma. We have had to learn to be separate from friends and family. We have had to live, die and give birth in isolation. We have had to grieve in isolation too. The Covid virus has brought many changes to our lives, on an individual, collective and global scale. It is likely that its shock waves will be felt for generations to come. We have had to adapt and learn to live differently in many ways. Uncertainty and an increasing exposure to our own vulnerability and the reality of our mortality have been forced into the conscious foreground. We have been newly confronted with questions surrounding values and what really matters to us now.  These are important questions. As restrictions ease and we embrace the desire to “get back to normal” we might well pause for thought, to consider what normal really means, or perhaps what normality has involved us in up to this point?

Individualism as isolation

Whatever the lessons of Covid may be, it has shown us how irrevocably bound and interdependent we truly are. Caring about others is what makes us fully human. We depend upon these bonds not just for our survival but for our very being. Modern Western society has resisted this fundamental truth, valuing independence above all things. Autonomy is King in the modern world. Small children, the sick and aged are permitted exceptions, but we are all dependent creatures, right to our core. Individualism and its pursuit is a relatively new phenomenon. My space, my desire, my identity, my need….we are increasingly siloed in our own progress myths, side tracked by the ever increasing burdens of self.

Kindness and its shadow

The world of work has changed beyond recognition in recent years (pre and post Covid). Stable careers (“jobs for life”) have been replaced by freelance or contract work, many demanding long hours, enforced mobility and chronic insecurity. The shape and nature of communities built around stable home and work relationships have crumbled under such changes. A competitive society that divides people into winners and losers also breeds unkindness. Kindness and caring may be natural human capacities, but so too are cruelty and aggression. When people are subject to unremitting pressure they become estranged from each other. When we feel coerced by circumstance we fight back or collapse. When communal bonds weaken tribal loyalties ascend, kindness and caring become a mugs game in a dog eat dog world.

Kindness as vulnerability

There are many accounts, philosophical, biological, psychological and evolutionary of mankind’s innate instinct for self interest, we are it seems unfailingly ruthless and selfish creatures.

History is riven with accounts of mans’ inhumanity to man. We cannot and must not deny our darkest nature, but neither must we believe our selfishness to be the whole story, for this too would be a dangerous state of affairs. The feelings of connection and reciprocity that we can know…deep in our bones, are amongst the greatest pleasures available to human kind. Let us approach kindness and care not as acts of sacrifice or indeed (albeit unconscious) of vanity, for these are surely self serving. Let us approach kindness instead as an act of including ourselves with others, as an intimate act that reminds us in the clearest way that we are vulnerable and dependent creatures who have no better resource than each other.

 

To enquire about psychotherapy sessions with Gerry Gilmartin, please contact her here, or to view our full clinical team, please click here.

 

Gerry Gilmartin is an accredited, registered and experienced psychotherapeutic counsellor. She currently works with individuals (young people/adults) and couples in private practice. Gerry is available at our Brighton and Hove Practice.

 

Further reading by Gerry Gilmartin –

The Passage of Time and the Discipline of Attention

Intimacy: pillars and obstacles

Love and Family

Understanding sexual fantasy

Fear and hope in the time of Covid

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