asmi
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Can anyone differentiate both ?
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| dxtxpx
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REPRESSION: This involves preventing unacceptable desires, motivations or emotions from becoming conscious. Repression does not mean that you consciously cover up guilty secrets; it means that you make them unconscious so that you are not even aware of them. The repressed drives do not disappear: they remain in the unconscious where they may cause emotional difficulties and they influence behaviour but not in a way of which we are aware. UNCONSCIOUS FORGETTING
REGRESSION: Sometimes people respond to anxiety by behaving in a childish way, for example, an adult who resorts to stamping, kicking or crying. As children, this behaviour may well have been successful.
People may regress to an earlier stage if they suffer a traumatic experience. An 8 year old child whose parents are getting divorced may start thumbsucking or bed-wetting. Adults occasionally reveal 'partial fixations' that they never outgrew, like nail-biting, and people may also regress to immature behaviour when stressed. [/B]MOST IMMATURE DEFENCE MECHANISM
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| asmi
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thnx
Which one is the most mature defence mech ?
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| dxtxpx
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sublimation
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| asmi
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wow u r ready with beh.sciences dxtxpx 
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| mjl1717
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These are the mature defense mechanisms
humour, suppression altruism, as stated sublimation, asceticism
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Smell the coffee! "Is That an Osler move??"
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| asmi
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what is ascetism ?
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| dxtxpx
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rejection of bodily pleasures through sustained self-denial and self-mortification, with the objective of strengthening spiritual life
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| asmi
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is it near to the meaning of meditation ?
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| dxtxpx
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For interesting read only, not for step1
The Psychology of Excessive Asceticism and Anguish
One of the main causes of excessive asceticism or suffering which is inflicted on oneself is anger turned both outwards and towards oneself. From a psychological point of view, the impulse for suicide and the impulse to murder are closely linked. In India too, the ascetics (or ‘tapasvis’) were known for their anger. This anger could be against the illusory nymphs (‘apsaras’) to whose attractions they had succumbed earlier and who returned to tempt them. These ascetics could burn them, out of anger which they third eye. As long as they were subject to desire or anger they could not attain Realization.
The pleasure that suffering gives is an obvious cause for excessive asceticism, buy labelling it "masochism" is not an explanation in itself. One of the laws of popular medicine which says. "The more bitter the medicine, the better it is", seems to have been transposed into the psycho-spiritual domain as, "The greater the suffering, the greater the well-being". The problem is this is not the way it works : this kind of popular psychology is as misleading as its equivalent counterpart in medicine.
The propensity for suffering can assume the proportion of a delirium of damnation as happened in the case of Jean-Joseph Surin the exorcist of Loudun, a convent where nuns had been possessed by the Devil in France before the Revolution. It is a classic symptom of deep depression (melancholia) in psycho-pathology but it exists more often in an attenuated form : even if a feeling of being completely damned is not present there is the impression of constantly being in hell and of being obliged to remain there. The monk thus takes as a norm what was probably a difficult stage of his practice. This joy felt by some on seeing themselves to be in hell could be called anti-ecstasy.
A simple explanation of this propensity to attach oneself to suffering as such can be inertia, what is called ‘tamas’ in Indian, psychology, and ‘simple conditioning in behavioural psychology. An experiment in animal psychology is important from this point of view : a dog was tied to a leash and given electric shocks. Later it was released and given the shock in a box from which it could escape; surprisingly after having repetitively gone round the box, it preferred to remain inside and be electrocuted: sometimes, it is more "peaceful" to quietly remain in one’s hell. Seligman who conducted this experiment called it "conditioned helpessness".
How suffering can become a habit is well-known. Vivekananda recounts the story of the fisher-women who were taken by surprise by a storm and thrown onto the coast with their baskets of fish. They were saved by a rich man who allowed them to sleep in his rose-garden; but when they lay down they could not sleep until they had collected the stinking baskets of fish that they had left behind on the coast ........ . Rumi also tells a similar story. Perhaps all this should be borne in mind when interpreting the words of a monk who said, "When I have no temptation, I feel abandoned by God".
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