Creating Heaven on Earth: The Psychology of Experiencing by Paul Marcus

By Paul Marcus

How does one most sensible style an "internal" international, a private id, that creates the stipulations of mental hazard to understand immortality, that nearly magical Infinite-conceived as something-outside-everything, God, or the Other-from daily dwelling? The artwork of residing the "good life"-following Freud, one in all deep and huge love, artistic and efficient paintings, person who is guided through cause and ethics and is aesthetically pleasing-requires skillful attunement to those beautiful presences in daily life.

Lodged in a psychoanalytic sensibility, and drawing from historical and glossy non secular and non secular knowledge, this ebook offers the main points, conceptual buildings and internal meanings of 4 simply obtainable, daily actions: gardening, specifically the creations of British horticulturist and backyard dressmaker, Gertrud Jekyll; baseball spectatorship; espresso consuming; track listening and storytelling (i.e., in expert storytelling, baby research, encountering a "charming" individual, and in love and friendship).

It additionally indicates the best way to top have interaction those actions, to consecrate the normal in a fashion that issues to experiential transcendence, or what the writer calls "glimpsing immortality," a center part of the paintings of dwelling the "good life".

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Extra resources for Creating Heaven on Earth: The Psychology of Experiencing Immortality in Everyday Life

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Thus, it is not surprising that when a gardener lost his beloved wife he filled his whole vegetable garden with flowers (Francis, 1990, p. 208). The garden is a kind of sacred space that 46 “Take time to smell the roses” “transfigures some of the forsakenness” of one’s life and of the world, and there are few moments when one feels the absence of companionship, protection, and support more than after the death of a loved one. The garden, as a manifestation of “Mother Nature”, does not despair the permanent separation that death brings, for she is ever renewing herself in her own seasonal presences, an ode to resurrection.

Winterkill”, for example, is a plant’s death as a result of exposure to winter conditions. Nature has an unkind, if not cruel side, hence there is often pathos to a garden, a poignancy that can stir compassion in the spectator. In fact, one might say that the garden-maker is attempting to transform the pathos and poignancy of the garden into something beautiful. As Jekyll noted, “For a love of flowers, of any kind, however shallow, is a sentiment that makes for human sympathy and kindness, and is in itself uplifting, as everything must be that is a source of reverence and admiration” (Lawrence, 1964, p.

As Miller further noted, “there is for gardeners a vibrant interplay between scientific time and subjective time. , p. 180). Put differently—and this is one of the important psychological “take home” points about scientific time in the gardening context—scientific time teaches the utmost respect for the reality principle, the adaptive ego exerting control over behaviour to satisfy the circumstances imposed by external reality, and thus acts as a modulating influence on the pleasure principle. In other words, as Freud noted, living according to the reality principle involves transforming “free energy” into “bound energy”, phantasised wish-fulfilment—the beautiful garden I imaginatively long for—into realistic appreciation of the “facts” of the external world—the garden that is doable according to the setting-specific spatio-temporal parameters.

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