Contemplative psychotherapy for individuals, couples, and groups in New York City.
Getting Along
Loving the other without losing yourself
Suzanne’s move toward divorce was the turning point—it gave them “the gift of desperation.” For the first time, Michael seemed willing to explore just how painful his life had become. During one session, when they were discussing a heavy snowstorm in the Denver area, Michael mentioned that his sixty-four-year-old father had just missed his first day of work in twenty years. I asked Michael what that meant to him. His eyes welling up with tears, Michael said he wished his father had enjoyed his life more. I wondered aloud if Michael had ever wished the same thing for himself. “I’m scared,” he replied. “I’m scared of what would happen if I stopped working all the time. I’m even scared to stop worrying about the business—scared that I might be overlooking something important that would make my whole business crumble before my eyes.”
With that, a light went on for Suzanne. “Is that why you ignore me and the kids, and even ignore your own body?” she asked him. Michael just nodded, his tears flowing freely now. “Oh my God,” Suzanne said, “I thought it was me—that I wasn’t good enough, that I’m just too much trouble for you. We’re both anxious—just in different ways. You’re scared about your business and I’m scared about our marriage.” The painful feeling of disconnection that separated Michael and Suzanne for years had begun to dissolve.
From the beginning of our sessions, Michael had been aware of his workaholism. He even realized that he was ignoring his family just as he had been ignored by his own father. But Michael felt helpless to reverse the intergenerational transmission of suffering. That began to change when he felt the pain of the impending divorce. Michael accepted how unhappy his life had become, and he experienced a spark of compassion, first for his father and then for himself.
Suzanne often complained that Michael paid insufficient attention to their two kids. But behind her complaints was a wish—not unfamiliar to mothers of young children—that Michael would pay attention to her first when he came home from work, and later play with the kids. Suzanne was ashamed of this desire: she thought it was selfish and indicated that she was a bad mother. But when she could see it as a natural expression of her wish to connect with her husband, she was able to make her request openly and confidently. Michael readily responded.
A little self-acceptance and self-compassion allowed both Suzanne and Michael to transform their negative emotions. In relationships, behind strong feelings like shame and anger is often a big “I MISS YOU!” It simply feels unnatural and painful not to share a common ground of being with our loved ones.
We all have personal sensitivities—“hot buttons”—that are evoked in close relationships. Mindfulness practice helps us to identify them and disengage from our habitual reactions, so that we can reconnect with our partners. We can mindfully address recurring problems with a simple four-step technique: (1) Feel the emotional pain of disconnection, (2) Accept that the pain is a natural and healthy sign of disconnection, and the need to make a change, (3) Compassionately explore the personal issues or beliefs being evoked within yourself, (4) Trust that a skillful response will arise at the right moment.
Mindfulness can transform all our personal relationships—but only if we are willing to feel the inevitable pain that relationships entail. When we turn away from our distress, we inevitably abandon our loved ones as well as ourselves. But when we mindfully and compassionately incline toward whatever is arising within us, we can be truly present and alive for ourselves and others.
Christopher K. Germer is a clinical psychologist, specializing in mindfulness-oriented couples therapy and treatment of anxiety, and a co-editor of Mindfulness and Psychotherapy. His website is www.meditationandpsychotherapy.org.
Image: Love Love's Unlovable, Gary Hume, 1994, gloss paint on panel, 85 x 144 inches. Photo: Stephen White, Courtesy Jay Jopling/White Cube, London.















Yet another 'mindfulness' psychologist who really spends two pages saying nothing except of course his want of telling spiritual communities what they are actually doing when they are 'mindful'. Without the author's clarification on this point, I don't know what Buddhism would do...wander lost I suppose.
It's truly unfortunate that the major public face of "Budhism" in North America is really a thinly veiled psychology-of-self and those who promote it for their own fame and fortune.
Dear Celtic Passage:
What do you want Buddhism in North America to be like instead?
I have no desires, goals, or directions for Buddhism in North America or anywhere else. I was just highlighting that psychotherapy shouldn't be considered a religion or even very much help.
For example. Clearly Michael in the article should have been thankful for the opportunity for a divorce, so he could find someone more compatible. After all, why would anyone want to be married to a spoiled whiney baby.
Could it be such psychologists are messiah wannabes? Who doesn't want to save the suffering masses (even for personal reasons)?
Well, I don't want to save the sufferring masses.
I know I can't save even one person let alone the sufferring masses, and neither can anyone else. And I certainly don't have a messiah complex...although perhaps not a few psychotherapists (and perhaps many Buddhists) do.
However innumerable sentient beings are, I vow to save them; however inexhaustible the passions are, I vow to master them; however limitless the teachings are, I vow to study them;
however infinite the Buddha-truth is, I vow to attain it.
- Quoted from the Training of the Zen Buddhist Monk by Daisetz Teitaro Suzuki, Zenchū Satō
While I agree with Christoper's article, my experience of the four-step technique recognizes it to consist of numerous and intricate parts; moreover, the fewer concepts one tries to work with the better. When we find ourselves wrapped around a belief, for example, we tend to lose focus of the feelings and, therefore, our mindfulness. Clarity gives way to confusion. Carroll Young (Solutions Via Clarity)