Category: Relationships

  • Repetition Compulsion

    There is an intriguing and yet frustrating observation of human behaviour that Sigmund Freud, the father of psychoanalysis, called ‘Repetition Compulsion’. Repetition compulsion can be defined as the apparently automatic behaviour that causes people to find themselves in situations that are a repetition of former experiences. This is particularly evident in the common occurrence of recreating childhood family dynamics in our adult lives. It is not uncommon for us to realise that in many ways we have chosen a partner, husband or wife, who is a mirror of a parent. While in our professional lives we may find ourselves in job roles that reflect the structure of our family of origin.

    The analysis of the repetition compulsion makes up part of the observations of Sigmund Freud that led to his formulation of the unconscious mind. The unconscious mind is by definition a part of our psyche that functions without conscious awareness and this in fact is the greater part of our psyche. Much of what we consider to be ourselves is unconscious, a formulation of impressions and instinctual drives that form the foundation of our psychic structure and personality. To a large extent we are a mystery to ourselves and hidden within that mystery are some forces that effectively dictate our behaviour. This is a wonderful process when we can undertake complex actions such as driving a car while listening to our favourite podcast, yet when these unconscious processes cause us to recreate traumatic events, we can feel less gratitude for the parts of ourselves that appear outside our awareness and control.

    This pattern is most alarming to those of us whose childhoods were traumatic or abusive. To find ourselves replaying roles within a dysfunctional family system that we may have tried desperately to escape appears unfortunate at best, if not a hideous curse at worst. Simply due to our original conditions we are instinctively drawn to situations and people that feel familiar to our original circumstances. Yet if those origins were dysfunctional there is the potential to recreate situations in which the same dysfunctions occur. Then we simply repeat our original trauma in a new form exacerbating the consequences of the original trauma.

    When unfortunate situations are repeated there is a natural tendency to feel life is somewhat hopeless and predetermined, yet is there a way of approaching these cycles in a productive manner and foster change?

    Are You Trying to Teach Yourself Something?

    One possibility to aid change is to see the repetition compulsion as essentially an unconscious desire to experience the opposite outcome of the original trauma. An unconscious drive to heal and resolve an inner conflict caused by trauma. Is it possible that in recreating a trauma we hope to find a resolution freeing us from a broken cycle that may have been repeating for many generations?

    A classic example of this dynamic could be the female attraction to the ‘Philanderer’. A woman can commonly be attracted to such a character as she is seduced by the lavishing of attention that she receives during the seduction. Yet often the woman discovers that the consuming attention is not limited to her alone. Infidelity eventually emerges that threatens the perceived harmony. However, the woman may be unaware that unconsciously this is exactly what she was seeking, the opportunity to secure such a man. Through her feminine charm she hopes to capture this man and turn him from the rogue into her prince. To prove to herself that she is good enough to secure his love and transform him into her ideal.

    Such dynamics can often be born in childhood due to an inconsistent father who was unable to provide a secure bond for the young girl. As such she developed an adaptation that through being a devoted and attractive girl, she could secure the attention she required. The adaptation is to be attractive enough to win her father’s attention then her needs for his affection could be met. In adulthood this same approach of seduction to secure a relationship perpetuates toward unavailable men rarely with the woman’s desired outcome. If she then has a child with the man, potentially on hope of securing him, her children may subsequently fall into the cycle of having an absent and inconsistent father.

    The painful truth here is that there is a trauma of an inconsistent parent that creates insecurity in the child. The child is attempting to meet the need of feeling security in the relationship but ultimately unable to do so, and as such an inner conflict develops. The inner conflict of not being able to feel she is good enough to receive the love she needs. This painful feeling may be repressed out of awareness into the unconscious of the child, as it is too terrifying to accept that she is the cause of the failure to feel loved. Yet a feeling of lack and insufficiency remains, that in adulthood is soothed in the initial stage of a relationship when Prince Charming looks her way.

    An important point to note here is the power of feelings in our decisions. It can commonly be observed that we often use reason and logic to justify our feelings. This statement points to the power of the unconscious in our lives and how it generally overwhelms our conscious reasoning. The unconscious speaks to us in the language of feelings. Feelings succinctly inform our conscious awareness to the wealth of experience and wisdom within the unconscious mind. Yet when under the sway of traumatic experiences, the feelings associated with our current perceptions are liable to be informed with traumatic memory. This is where the root of repetition compulsion arises, as situations consistent with a past trauma are felt as familiar and even attractive rather than reasoned as problematic, undesirable or dangerous.

    In the example above the woman may tell herself that she has met the man of her dreams, ignoring the initial signs of inconsistency or deception. Or through experience she may be well aware of the potential problems within a given seduction, but she allows emotion to quickly dictate her behaviour. She reasons after all better to have little of something than all of nothing, right?

    Repetition Interruption

    In essence the issue here is the very behaviours that we create to manage a challenging situation can recreate the situation elsewhere or further on in our lives. These basic dynamics constitute a cycle.

    ‘The definition of insanity is doing the same thing over and again and expecting different results’

    Albert Einstein

    I have made the case in this article that repetition compulsion is dominated by drives that recreate situations within our lives that are familiar and therefore we are drawn to them for better or worse. We are creatures of habit and generally seek comfort and stasis. It is human nature. However, within human nature there is also emotional pain. Pain is an alarm that disturbs our comfort and when we are suffering a repetition of a traumatic situation, we will experience pain.

    When finding ourselves compulsively repeating a dysfunctional cycle we could ask, ‘Have we suffered enough?’ Because painful though it is, it is worth considering if you have suffered enough, you may also have found the motivation to create the change you need.


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  • Facebook Friends

    In continuation of my last article on friendship I will explore another aspect of relationship. I will seek to explore the value of ‘Facebook Friends’ or any connections that we have online, with a view to understanding the role of such connections and how to gain the most from their cultivation.

    I must profess my relative ignorance in this field. Until my most recent foray into social media, of which this blog is a part, I have largely rejected the use of social media. My reluctance to use social media was always primarily due to a matter of personal taste. I tend toward simplicity in all things, and I have always preferred to conduct my social affairs in person.

    However, this has often led to being outside the pail in this huge social change. I have largely had an outside perspective upon this development. Yet I see that at the root of this technological change human wants and needs remain consistent. The needs for attention, validation, support, and love remain essential to human well-being. Now a new and powerful form of technology plays a role in meeting those needs to varying degrees of success.

    The Pleasure of Performance

    In my view one thing social media offers us is something highly seductive, an audience. I am not ignorant of the irony of that statement as I type these words. I am aware that I am seeking my own audience, hopeful of some reception. I believe that my motive is good, offering utility for a wider audience. Sharing my knowledge and experience in the field of psychology. Becoming a ‘content creator’.

    However, I suspect the interaction between a content creator and their audience is not without risks. The two have a relationship in which both are influenced. The creator is influencing their audience with their opinions, expressions and performances. While the audience is influencing the creator with their reception. On social media platforms this is expressed in subscriptions and followings, likes and comments, guiding the creator to what is desired and preferred by the audience.

    In ancient Greece one expression of this interplay between creator and audience was developed in the art form of theatre. A part of that art form was a mask that was called the ‘Persona’. This mask was worn by the actor to influence the audience upon how to receive their character. With heroes the mask was of noble form, with villains the mask appeared monstrous.

    This development of the persona in theatre was used in Psychology to describe an aspect of ourselves outside the theatrical. Carl Jung, the eminent Psychotherapist outlined a wide psychological theory, and used the concept of the persona to describe this aspect of the psyche thus:

    ‘The persona is that which in reality one is not, but which oneself as well as others think one is.’

    In my role as a counsellor, I come with a degree of persona in the form of my role. That role is an aspect of who I am but not the entirety. It is my profession. Yet when social media is used to share our personal lives, we are likely to encounter our persona. As we curate our persona, amplified by the technology of social media, we are at risk of identifying with our creations. Evaluating our personal worth in relation to their reception, the likes and comments of our audience. This could severely limit our ability to develop a genuine sense of ourselves if the opinions of this audience are overly estimated. We could believe ourselves to be that ‘which oneself as well as others think one is’, carrying a distorted self-concept as a result.

    The antidote to such a risk is relatively simple in theory, that of respecting the evaluations of those who truly know and care for us above our reception on social media. Yet we are all social beings and our ability to be immune to the influence of online judgements may be limited. Studies have linked excessive social media use to lower measures of self-esteem and I suspect this to be related to taking on the whims and opinions of a superficial audience.

    Yet this risk does not negate the democratisation of performance and content creation. Throughout the world more and more people have the power to create media that can span the globe. Engaging in a mass conversation, sharing in who we are, who we think we are, and recording our lives in a giant theatre where tickets to our performances are virtually free.

    Community

    I must also acknowledge that social media is not only used for production and consumption of content. It can also be a source of community creation and engagement. Recently the pandemic catapulted the use of technology as the medium in which community was maintained. For most of us this was a lesson in how effectively communities could function online. In my experience this was a surprisingly effective development. Although I keenly felt the isolation of the restrictions, I also was able to partake in many rewarding social groups that comforted me with many of my social needs during that time.

    However, I did also feel the limitations imposed by the technology during these events. The primary one simply being the loss of touch. Handshakes and hugs, warm unmediated smiles are sorely missed when in short supply. My experience of online community remains a mixed picture of appreciation and frustration. Appreciation for the wonders of being able to share realties experiences with people from all over the world, with frustration at the distance that cannot be overcome through a screen.

    Living in the Matrix

    In this article I have suggested that the value in connections online are many. The technology provides a miraculous ability to access a global audience for our utility and pleasure. However, I believe that to gain the most from these connections we must recognise the limitations and defend ourselves against the dangers.

    Yet if we are able to successfully navigate this medium we open ourselves to a world of creative potential. We can look to the great artistry of the past for inspiration or just have fun with memes and idle posts. With care we may be able to adopt an exemplary use of the technology bestowed upon us to create and consume content of real value. With the best intention we may just be able to create a performance worthy of our audience.

    Finally, we may also be able to cultivate and enjoy access to a community that geography would otherwise prevent us from experiencing. As long as we don’t neglect our communities that geography does limit, we can be blessed with partaking in the family of humanity as never before in history.


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  • Friendship

    Friendship and Philosophy

    For many in today’s society friendships can be difficult to maintain. The challenges of work, family and intimate relationships can overshadow our commitments of friendship, yet Ancient Greek philosophy has great veneration for friendships, affirming our true friendships can be some of the most enduring and rewarding relationships of our lives.

    Aristotle, arguably the greatest Philosopher of Antiquity, while exploring friendship states in the Nicomachean Ethics,

    ‘It is those who desire the good of their friends for their friends’ sake that are most truly friends, because each loves the other for what he is, and not for any incidental quality.’

    In this article I will explore that statement from my personal perspective and including my observations of the modern world, seeking to discover if its message still applies over two millennia later.

    Loving Friends for Their Sake

    In the first part of the statement above Aristotle is pointing to a virtue that defines the essence of true friendship, a genuine desire to see a friend prosper and prosper for their own sake. In contemplating this statement, I feel there is a virtue that reminds me of the loving quality that a parent may feel toward their child, wanting the best of life for their offspring and taking a pride in sharing their successes. For the loving parent their sacrifices are rewarded with the joy of seeing the object of their devotion blossom.

    Yet, in friendship too this loving quality can be felt and in some ways is more admirable when blood is not the binding tie but affection. These thoughts point to the true meaning of familiarity that can be realised within a close friendship, the feeling of family, familial affection toward another. This feeling and the general celebration of a friend are, for Aristotle, indications for true friendship.

    Seeing the Virtue of a Friends Character

    In the second part of the statement Aristotle is pointing to what is loved in a true friend – what he is, and not an ‘incidental’ quality. Knowing a person’s character, knowing who a person is inevitably takes time and a mutual investment of this precious resource. Later in the Nicomachean Ethics, Aristotle states that one of the defining features of a true friendship is time spent together.

    It can often seem in our modern lives that friendship can appear demanding upon time. The multiple demands upon our schedule may limit the time we spend in person. As our lives evolve, we can quickly find that an intention to call a friend has gone unrealised for months, even years. We may tell ourselves we are in contact by substituting the intimacy of quality time together with modern technologies such as social media posts, or in former days, birthday cards. Yet these methods may offer ease of communication while being evidence of our reduced investment.

    Also, these technologies may expose us to a veneer of our friend’s lives perverting a genuine knowledge of their felt experiences. Insidiously, our perception of these curated images may arouse insecurity, if through our awareness of our own imperfections and disappointments, we find ourselves negatively comparing our lives with these displays. Subtle feelings of resentment may penetrate our mind and we begin to judge others, ridiculing their sense of style, scouring their faces and bodies for evidence of aging, or even grosser defects, if only secretly. Yet we are judging superficial qualities of beauty or ugliness, success or failure, that may or may not be affording the possessors of these qualities with happiness or be providing evidence of their virtue. We are attending to these friendships for their ‘incidental qualities’ as opposed to who these people are within themselves.

    Aristotle is stating that true friendship comes with a deeper knowing and relationship than many technologies can offer, a deep understanding of another person as they are, empathy for their needs and desires, an insight into their nature. For these qualities to be observed and cultivated time is required, time to share ourselves and develop a familiarity with each other.

    Invest in Those Who Deserve You

    In my reading, Aristotle is urging us to value our friends in knowing who our true friends are. Celebrating their virtue and delighting in the good character that we have taken the effort to become familiar with. Yet he acknowledges the reality that friendships require time and investment to deepen.

    However, when offered to people who we have come to decern as our true friends our investments can pay a handsome return for your friends, as well as yourself.


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