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Psychotherapy is all things to all people in this mega-selling pop-psychology watershed, which features a new introduction by the author in this 25th anniversary edition. His agenda in this tome, which was first published in 1978 but didn't become a bestseller until 1983, is to reconcile the psychoanalytic tradition with the conflicting cultural currents roiling the 70s. In the spirit of Me-Decade individualism and libertinism, he celebrates self- actualization as life's highest purpose and flirts with the ...
Psychotherapy is all things to all people in this mega-selling pop-psychology watershed, which features a new introduction by the author in this 25th anniversary edition. His agenda in this tome, which was first published in 1978 but didn't become a bestseller until 1983, is to reconcile the psychoanalytic tradition with the conflicting cultural currents roiling the 70s. In the spirit of Me-Decade individualism and libertinism, he celebrates self- actualization as life's highest purpose and flirts with the notions of open marriage and therapeutic sex between patient and analyst. But because he is attuned to the nascent conservative backlash against the therapeutic worldview, Peck also cites Gospel passages, recruits psychotherapy to the cause of traditional religion (he even convinces a patient to sign up for divinity school) and insists that problems must be overcome through suffering, discipline and hard work (with a therapist.) Often departing from the cerebral and rationalistic bent of Freudian discourse for a mystical, Jungian tone more compatible with New Age spirituality, Peck writes of psychotherapy as an exercise in "love" and "spiritual growth," asserts that "our unconscious is God" and affirms his belief in miracles, reincarnation and telepathy. Peck's synthesis of such clashing elements (he even throws in a little thermodynamics) is held together by a warm and lucid discussion of psychiatric principles and moving accounts of his own patients' struggles and breakthroughs. Harmonizing psychoanalysis and spirituality, Christ and Buddha, Calvinist work ethic and interminable talking cures, this book is a touchstone of our contemporary religio-therapeutic culture.
Problems and Pain
Life is difficult.
This is a great truth, one of the greatest truths. It is a great truth because once we truly see this truth, we transcend it. Once we truly know that life is difficult — once we truly understand and accept it — then life is no longer difficult. Because once it is accepted, the fact that life is difficult no longer matters.
Most do not fully see this truth that life is difficult. Instead they moan more or less incessantly, noisily or subtly, about the enormity of their problems, their burdens, and their difficulties as if life were generally easy, as if life should be easy. They voice their belief, noisily or subtly, that their difficulties represent a unique kind of affliction that should not be and that has somehow been especially visited upon them, or else upon their families, their tribe, their class, their nation, their race or even their species, and not upon others. I know about this moaning because I have done my share.
Life is a series of problems. Do we want to moan about them or solve them? Do we want to teach our children to solve them?
Discipline is the basic set of tools we require to solve life's problems. Without discipline we can solve nothing. With only some discipline we can solve only some problems. With total discipline we can solve all problems.
What makes life difficult is that the process of confronting and solving problems is a painful one. Problems, depending upon their nature, evoke in us frustration or grief or sadness or loneliness or guilt or regret or anger or fear or anxiety or anguish or despair. These are uncomfortable feelings, often very uncomfortable, often as painful as any kind of physical pain, sometimes equaling the very worst kind of physical pain. Indeed, it is because of the pain that events or conflicts engender in us all that we call them problems. And since life poses an endless series of problems, life is always difficult and is full of pain as well as joy.
Yet it is in this whole process of meeting and solving problems that life has its meaning. Problems are the cutting edge that distinguishes between success and failure. Problems call forth our courage and our wisdom; indeed, they create our courage and our wisdom. It is only because of problems that we grow mentally and spiritually. When we desire to encourage the growth of the human spirit, we challenge and encourage the human capacity to solve problems, just as in school we deliberately set problems for our children to solve. It is through the pain of confronting and resolving problems that we learn. As Benjamin Franklin said, "Those things that hurt, instruct." It is for this reason that wise people learn not to dread but actually to welcome problems and actually to welcome the pain of problems.
Most of us are not so wise. Fearing the pain involved, almost all of us, to a greater or lesser degree, attempt to avoid problems. We procrastinate, hoping that they will go away. We ignore them, forget them, pretend they do not exist. We even take drugs to assist us in ignoring them, so that by deadening ourselves to the pain we can forget the problems that cause the pain. We attempt to skirt around problems rather than meet them head on. We attempt to get out of them rather than suffer through them.
This tendency to avoid problems and the emotional suffering inherent in them is the primary basis of all human mental illness. Since most of us have this tendency to a greater or lesser degree, most of us are mentally ill to a greater or lesser degree, lacking complete mental health. Some of us will go to quite extraordinary lengths to avoid our problems and the suffering they cause, proceeding far afield from all that is clearly good and sensible in order to try to find an easy way out, building the most elaborate fantasies in which to live, sometimes to the total exclusion of reality. In the succinctly elegant words of Carl Jung, "Neurosis is always a substitute for legitimate suffering."
But the substitute itself ultimately becomes more painful than the legitimate suffering it was designed to avoid. The neurosis itself becomes the biggest problem. True to form, many will then attempt to avoid this pain and this problem in turn, building layer upon layer of neurosis. Fortunately, however, some possess the courage to face their neuroses and begin — usually with the help of psychotherapy — to learn how to experience legitimate suffering. In any case, when we avoid the legitimate suffering that results from dealing with problems, we also avoid the growth that problems demand from us. It is for this reason that in chronic mental illness we stop growing, we become stuck. And without healing, the human spirit begins to shrivel.
Therefore let us inculcate in ourselves and in our children the means of achieving mental and spiritual health. By this I mean let us teach ourselves and our children the necessity for suffering and the value thereof, the need to face problems directly and to experience the pain involved. I have stated that discipline is the basic set of tools we require to solve life's problems. It will become clear that these tools are techniques of suffering, means by which we experience the pain of problems in such a way as to work them through and solve them successfully, learning and growing in the process. When we teach ourselves and our children discipline, we are teaching them and ourselves how to suffer and also how to grow.
What are these tools, these techniques of suffering, these means of experiencing the pain of problems constructively that I call discipline? There are four: delaying of gratification, acceptance of responsibility, dedication to truth, and balancing. As will be evident, these are not complex tools whose application demands extensive training. To the contrary, they are simple tools, and almost all children are adept in their use by the age of ten. Yet presidents and kings will often forget to use them, to their own downfall. The problem lies not in the complexity of these tools but in the will to use them. For they are tools with which pain is confronted rather than avoided, and if one seeks to avoid legitimate suffering, then one will avoid the use of these tools. Therefore, after analyzing each of these tools, we shall in the next section examine the will to use them, which is love.
Not too long ago a thirty-year-old financial analyst was complaining to me over a period of months about her tendency to procrastinate in her job. We had worked through her feelings about her employers and how they related to feelings about authority in general, and to her parents specifically. We had examined her attitudes toward work and success and how these related to her marriage, her sexual identity, her desire to compete with her husband, and her fears of such competition. Yet despite all this standard and painstaking psychoanalytic work, she continued to procrastinate as much as ever. Finally, one day, we dared to look at the obvious. "Do you like cake?" I asked her. She replied that she did. "Which part of the cake do you like better," I went on, "the cake or the frosting?" "Oh, the frosting!" she responded enthusiastically. "And how do you eat a piece of cake?" I inquired, feeling that I must be the most inane psychiatrist that ever lived. "I eat the frosting first, of course," she replied. From her cake-eating habits we went on to examine her work habits, and, as was to be expected, discovered that on any given day she would devote the first hour to the more gratifying half of her work and the remaining six hours getting around to the objectionable remainder. I suggested that if she were to force herself to accomplish the unpleasant part of her job during the first hour, she would then be free to enjoy the other six. It seemed to me, I said, that one hour of pain followed by six of pleasure was preferable to one hour of pleasure followed by six of pain. She agreed, and, being basically a person of strong will, she no longer procrastinates.
Delaying gratification is a process of scheduling the pain and pleasure of life in such a way as to enhance the pleasure by meeting and experiencing the pain first and getting it over with. It is the only decent way to live.
This tool or process of scheduling is learned by most children quite early in life, sometimes as early as age five. For instance, occasionally a five-year-old when playing a game with a companion will suggest that the companion take first turn, so that the child might enjoy his or her turn later. At age six children may start eating their cake first and the frosting last. Throughout grammar school this early capacity to delay gratification is daily exercised, particularly through the performance of homework. By the age of twelve some children are already able to sit down on occasion without any parental prompting and complete their homework before they watch television. By the age of fifteen or sixteen such behavior is expected of the adolescent and is considered normal.
It becomes clear to their educators at this age, however, that a substantial number of adolescents fall far short of this norm. While many have a well-developed capacity to delay gratification, some fifteen- or sixteen-year-olds seem to have hardly developed this capacity at all; indeed, some seem even to lack the capacity entirely. These are the problem students. Despite average or better intelligence, their grades are poor simply because they do not work. They skip classes or skip school entirely on the whim of the moment. They are impulsive, and their impulsiveness spills over into their social life as well. They get into frequent fights, they become involved with drugs, they begin to get in trouble with the police. Play now, pay later, is their motto. So the psychologists and psychotherapists are called in. But most of the time it seems too late. These adolescents are resentful of any attempt to intervene in their life style of impulsiveness, and even when this resentment can be overcome by warmth and friendliness and a nonjudgmental attitude on the part of the therapist, their impulsiveness is often so severe that it precludes their participation in the process of psychotherapy in any meaningful way. They miss their appointments. They avoid all important and painful issues. So usually the attempt at intervention fails, and these children drop out of school, only to continue a pattern of failure that frequently lands them in disastrous marriages, in accidents, in psychiatric hospitals or in jail.
Why is this? Why do a majority develop a capacity to delay gratification while a substantial minority fail, often irretrievably, to develop this capacity. The answer is not absolutely, scientifically known. The role of genetic factors is unclear. The variables cannot be sufficiently controlled for scientific proof. But most of the signs rather clearly point to the quality of parenting as the determinant.
The Sins of the Father
It is not that the homes of these unself-disciplined children are lacking in parental discipline of a sort. More often than not these children are punished frequently and severely throughout their childhood — slapped, punched, kicked, beaten and whipped by their parents for even minor infractions. But this discipline is meaningless. Because it is undisciplined discipline.
One reason that it is meaningless is that the parents themselves are unself-disciplined, and therefore serve as undisciplined role models for their children. They are the "Do as I say, not as I do" parents. They may frequently get drunk in front of their children. They may fight with each other in front of the children without restraint, dignity or rationality. They may be slovenly. They make promises they don't keep. Their own lives are frequently and obviously in disorder and disarray, and their attempts to order the lives of their children seem therefore to make little sense to these children. If father beats up mother regularly, what sense does it make to a boy when his mother beats him up because he beat up his sister? Does it make sense when he's told that he must learn to control his temper? Since we do not have the benefit of comparison when we are young, our parents are godlike figures to our childish eyes. When parents do things a certain way, it seems to the young child the way to do them, the way they should be done. If a child sees his parents day in and day out behaving with self-discipline, restraint, dignity and a capacity to order their own lives, then the child will come to feel in the deepest fibers of his being that this is the way to live. If a child sees his parents day in and day out living without self-restraint or self-discipline, then he will come in the deepest fibers of being to believe that that is the way to live.
Yet even more important than role modeling is love. For even in chaotic and disordered homes genuine love is occasionally present, and from such homes may come self-disciplined children. And not infrequently parents who are professional people — doctors, lawyers, club women and philanthropists — who lead lives of strict orderliness and decorum but yet lack love, send children into the world who are as undisciplined and destructive and disorganized as any child from an impoverished and chaotic home.
Ultimately love is everything. The mystery of love will be examined in later portions of this work. Yet, for the sake of coherency, it may be helpful to make a brief but limited mention of it and its relationship to discipline at this point.
When we love something it is of value to us, and when something is of value to us we spend time with it, time enjoying it and time taking care of it. Observe a teenager in love with his car and note the time he will spend admiring it, polishing it, repairing it, tuning it. Or an older person with a beloved rose garden, and the time spent pruning and mulching and fertilizing and studying it. So it is when we love children; we spend time admiring them and caring for them. We give them our time.
Good discipline requires time. When we have no time to give our children, or no time that we are willing to give, we don't even observe them closely enough to become aware of when their need for our disciplinary assistance is expressed subtly. If their need for discipline is so gross as to impinge upon our consciousness, we may still ignore the need on the grounds that it's easier to let them have their own way — "I just don't have the energy to deal with them today." Or, finally, if we are impelled into action by their misdeeds and our irritation, we will impose discipline, often brutally, out of anger rather than deliberation, without examining the problem or even taking the time to consider which form of discipline is the most appropriate to that particular problem.
The parents who devote time to their children even when it is not demanded by glaring misdeeds will perceive in them subtle needs for discipline, to which they will respond with gentle urging or reprimand or structure or praise, administered with thoughtfulness and care. They will observe how their children eat cake, how they study, when they tell subtle falsehoods, when they run away from problems rather than face them. They will take the time to make these minor corrections and adjustments, listening to their children, responding to them, tightening a little here, loosening a little there, giving them little lectures, little stories, little hugs and kisses, little admonishments, little pats on the back.
So it is that the quality of discipline afforded by loving parents is superior to the discipline of unloving parents. But this is just the beginning. In taking the time to observe and to think about their children's needs, loving parents will frequently agonize over the decisions to be made, and will, in a very real sense, suffer along with their children. The children are not blind to this. They perceive it when their parents are willing to suffer with them, and although they may not respond with immediate gratitude, they will learn also to suffer. "If my parents are willing to suffer with me," they will tell themselves, "then suffering must not be so bad, and I should be willing to suffer with myself." This is the beginning of self-discipline.
The time and the quality of the time that their parents devote to them indicate to children the degree to which they are valued by their parents. Some basically unloving parents, in an attempt to cover up their lack of caring, make frequent professions of love to their children, repetitively and mechanically telling them how much they are valued, but not devoting significant time of high quality to them. Their children are never totally deceived by such hollow words. Consciously they may cling to them, wanting to believe that they are loved, but unconsciously they know that their parents' words do not match up with their deeds.
On the other hand, children who are truly loved, although in moments of pique they may consciously feel or proclaim that they are being neglected, unconsciously know themselves to be valued. This knowledge is worth more than any gold. For when children know that they are valued, when they truly feel valued in the deepest parts of themselves, then they feel valuable.
The feeling of being valuable — "I am a valuable person" — is essential to mental health and is a cornerstone of self-discipline. It is a direct product of parental love. Such a conviction must be gained in childhood; it is extremely difficult to acquire it during adulthood. Conversely, when children have learned through the love of their parents to feel valuable, it is almost impossible for the vicissitudes of adulthood to destroy their spirit.
This feeling of being valuable is a cornerstone of self-discipline because when one considers oneself valuable one will take care of oneself in all ways that are necessary. Self-discipline is self-caring. For instance — since we are discussing the process of delaying gratification, of scheduling and ordering time — let us examine the matter of time. If we feel ourselves valuable, then we will feel our time to be valuable, and if we feel our time to be valuable, then we will want to use it well. The financial analyst who procrastinated did not value her time. If she had, she would not have allowed herself to spend most of her day so unhappily and unproductively. It was not without consequence for her that throughout her childhood she was "farmed out" during all school vacations to live with paid foster parents although her parents could have taken care of her perfectly well had they wanted to. They did not value her. They did not want to care for her. So she grew up feeling herself to be of little value, not worth caring for; therefore she did not care for herself. She did not feel she was worth disciplining herself. Despite the fact that she was an intelligent and competent woman she required the most elementary instruction in self-discipline because she lacked a realistic assessment of her own worth and the value of her own time. Once she was able to perceive her time as being valuable, it naturally followed that she wanted to organize it and protect it and make maximum use of it.
As a result of the experience of consistent parental love and caring throughout childhood, such fortunate children will enter adulthood not only with a deep internal sense of their own value but also with a deep internal sense of security. All children are terrified of abandonment, and with good reason. This fear of abandonment begins around the age of six months, as soon as the child is able to perceive itself to be an individual, separate from its parents. For with this perception of itself as an individual comes the realization that as an individual it is quite helpless, totally dependent and totally at the mercy of its parents for all forms of sustenance and means of survival. To the child, abandonment by its parents is the equivalent of death. Most parents, even when they are otherwise relatively ignorant or callous, are instinctively sensitive to their children's fear of abandonment and will therefore, day in and day out, hundreds and thousands of times, offer their children needed reassurance: "You know Mommy and Daddy aren't going to leave you behind"; "Of course Mommy and Daddy will come back to get you"; "Mommy and Daddy aren't going to forget about you." If these words are matched by deeds, month in and month out, year in and year out, by the time of adolescence the child will have lost the fear of abandonment and in its stead will have a deep inner feeling that the world is a safe place in which to be and protection will be there when it is needed. With this internal sense of the consistent safety of the world, such a child is free to delay gratification of one kind or another, secure in the knowledge that the opportunity for gratification, like home and parents, is always there, available when needed.
But many are not so fortunate. A substantial number of children actually are abandoned by their parents during childhood, by death, by desertion, by sheer negligence, or, as in the case of the financial analyst, by a simple lack of caring. Others, while not abandoned in fact, fail to receive from their parents the reassurance that they will not be abandoned. There are some parents, for instance, who in their desire to enforce discipline as easily and quickly as possible, will actually use the threat of abandonment, overtly or subtly, to achieve this end. The message they give to their children is: "If you don't do exactly what I want you to do I won't love you any more, and you can figure out for yourself what that might mean." It means, of course, abandonment and death. These parents sacrifice love in their need for control and domination over their children, and their reward is children who are excessively fearful of the future. So it is that these children, abandoned either psychologically or in actuality, enter adulthood lacking any deep sense that the world is a safe and protective place. To the contrary, they perceive the world as dangerous and frightening, and they are not about to forsake any gratification or security in the present for the promise of greater gratification or security in the future, since for them the future seems dubious indeed.
In summary, for children to develop the capacity to delay gratification, it is necessary for them to have self-disciplined role models, a sense of self-worth, and a degree of trust in the safety of their existence. These "possessions" are ideally acquired through the self-discipline and consistent, genuine caring of their parents; they are the most precious gifts of themselves that mothers and fathers can bequeath. When these gifts have not been proffered by one's parents, it is possible to acquire them from other sources, but in that case the process of their acquisition is invariably an uphill struggle, often of lifelong duration and often unsuccessful.
Problem-Solving and Time
Having touched upon some of the ways in which parental love or its lack may influence the development of self-discipline in general, and the capacity to delay gratification in particular, let us examine some of the more subtle yet quite devastating ways in which difficulties in delaying gratification affect the lives of most adults. For while most of us, fortunately, develop sufficient capacity to delay gratification to make it through high school or college and embark upon adulthood without landing in jail, our development nonetheless tends to be imperfect and incomplete, with the result that our ability to solve life's problems is still imperfect and incomplete.
At the age of thirty-seven I learned how to fix things. Prior to that time almost all my attempts to make minor plumbing repairs, mend toys or assemble boxed furniture according to the accompanying hieroglyphical instruction sheet ended in confusion, failure and frustration. Despite having managed to make it through medical school and support a family as a more or less successful executive and psychiatrist, I considered myself to be a mechanical idiot. I was convinced I was deficient in some gene, or by curse of nature lacking some mystical quality responsible for mechanical ability. Then one day at the end of my thirty-seventh year, while taking a spring Sunday walk, I happened upon a neighbor in the process of repairing a lawn mower. After greeting him I remarked, "Boy, I sure admire you. I've never been able to fix those kind of things or do anything like that." My neighbor, without a moment's hesitation, shot back, "That's because you don't take the time." I resumed my walk, somehow disquieted by the gurulike simplicity, spontaneity and definitiveness of his response. "You don't suppose he could be right, do you?" I asked myself. Somehow it registered, and the next time the opportunity presented itself to make a minor repair I was able to remind myself to take my time. The parking brake was stuck on a patient's car, and she knew that there was something one could do under the dashboard to release it, but she didn't know what. I lay down on the floor below the front seat of her car. Then I took the time to make myself comfortable. Once I was comfortable, I then took the time to look at the situation. I looked for several minutes. At first all I saw was a confusing jumble of wires and tubes and rods, whose meaning I did not know. But gradually, in no hurry, I was able to focus my sight on the brake apparatus and trace its course. And then it became clear to me that there was a little latch preventing the brake from being released. I slowly studied this latch until it became clear to me that if I were to push it upward with the tip of my finger it would move easily and would release the brake. And so I did this. One single motion, one ounce of pressure from a fingertip, and the problem was solved. I was a master mechanic!
Actually, I don't begin to have the knowledge or the time to gain that knowledge to be able to fix most mechanical failures, given the fact that I choose to concentrate my time on nonmechanical matters. So I still usually go running to the nearest repairman. But I now know that this is a choice I make, and I am not cursed or genetically defective or otherwise incapacitated or impotent. And I know that I and anyone else who is not mentally defective can solve any problem if we are willing to take the time.
The issue is important, because many people simply do not take the time necessary to solve many of life's intellectual, social or spiritual problems, just as I did not take the time to solve mechanical problems. Before my mechanical enlightenment I would have awkwardly stuck my head under the dashboard of my patient's car, immediately yanked at a few wires without having the foggiest idea of what I was doing, and then, when nothing constructive resulted, would have thrown up my hands and proclaimed "It's beyond me." And this is precisely the way that so many of us approach other dilemmas of day-to-day living. The aforementioned financial analyst was a basically loving and dedicated but rather helpless mother to her two young children. She was alert and concerned enough to perceive when her children were having some sort of emotional problem or when something was not working out in her child-raising. But then she inevitably took one of two courses of action with the children: either she made the very first change that came to her mind within a matter of seconds — making them eat more breakfast or sending them to bed earlier — regardless of whether such a change had anything to do with the problem, or else she came to her next therapy session with me (the repairman), despairing: "It's beyond me. What shall I do?" This woman had a perfectly keen and analytical mind, and when she didn't procrastinate, she was quite capable of solving complex problems at work. Yet when confronted with a personal problem, she behaved as if she were totally lacking in intelligence. The issue was one of time. Once she became aware of a personal problem, she felt so discomfited that she demanded an immediate solution, and she was not willing to tolerate her discomfort long enough to analyze the problem. The solution to the problem represented gratification to her, but she was unable to delay this gratification for more than a minute or two, with the result that her solutions were usually inappropriate and her family in chronic turmoil. Fortunately, through her own perseverance in therapy she was gradually able to learn how to discipline herself to take the time necessary to analyze family problems so as to develop well-thought-out and effective solutions.
We are not talking here about esoteric defects in problem-solving associated only with people who clearly manifest psychiatric disturbances. The financial analyst is everyman. Who among us can say that they unfailingly devote sufficient time to analyzing their children's problems or tensions within the family? Who among us is so self-disciplined that he or she never says resignedly in the face of family problems, "It's beyond me"?
Actually, there is a defect in the approach to problem-solving more primitive and more destructive than impatiently inadequate attempts to find instant solutions, a defect even more ubiquitous and universal. It is the hope that problems will go away of their own accord. A thirty-year-old single salesman in group therapy in a small town began to date the recently separated wife of another group member, a banker. The salesman knew the banker to be a chronically angry man who was deeply resentful of his wife's leaving him. He knew that he was not being honest either with the group or with the banker by not confiding his relationship with the banker's wife. He also knew that it was almost inevitable that sooner or later the banker would learn about the continuing relationship. He knew that the only solution to the problem would be to confess the relationship to the group and bear the banker's anger with the group's support. But he did nothing. After three months the banker found out about the friendship, was predictably enraged, and used the incident to quit his therapy. When confronted by the group with his destructive behavior the salesman said: "I knew that talking about it would be a hassle, and I guess I felt that if I did nothing, maybe I could get away with it without the hassle. I guess I thought that if I waited long enough the problem might go away."
Problems do not go away. They must be worked through or else they remain, forever a barrier to the growth and development of the spirit.
The group made the salesman aware in no uncertain terms that his tendency to avoid problem-solving by ignoring a problem in the hope that it would go away was in itself his major problem. Four months later, in the early autumn, the salesman fulfilled a fantasy by rather suddenly quitting his sales job and starting his own furniture-repair business, which would not require him to travel. The group deplored the fact that he was putting all his eggs in one basket and also questioned the wisdom of making the move with winter coming on, but the salesman assured them he would make enough to get by in his new business. The subject was dropped. Then in early February he announced that he would have to quit the group because he could no longer pay the fee. He was dead broke and would have to start looking for another job. In five months he had repaired a total of eight pieces of furniture. Wh
|Introduction to the 25th Anniversary Edition||5|
|Problems and Pain||15|
|The Sins of the Father||21|
|Problem-Solving and Time||27|
|Neuroses and Character Disorders||35|
|Escape from Freedom||39|
|Dedication to Reality||44|
|Transference: The Outdated Map||46|
|Openness to Challenge||51|
|The Healthiness of Depression||69|
|Renunciation and Rebirth||72|
|Falling in "Love"||84|
|The Myth of Romantic Love||91|
|More About Ego Boundaries||94|
|Cathexis Without Love||106|
|Love Is Not a Feeling||116|
|The Work of Attention||120|
|The Risk of Loss||131|
|The Risk of Independence||134|
|The Risk of Commitment||140|
|The Risk of Confrontation||150|
|Love Is Disciplined||155|
|Love Is Separateness||160|
|Love and Psychotherapy||169|
|The Mystery of Love||180|
|III||Growth and Religion|
|World Views and Religion||185|
|The Religion of Science||193|
|The Case of Kathy||197|
|The Case of Marcia||208|
|The Case of Theodore||210|
|The Baby and the Bath Water||221|
|Scientific Tunnel Vision||225|
|The Miracle of Health||235|
|The Miracle of the Unconscious||243|
|The Miracle of Serendipity||253|
|The Definition of Grace||260|
|The Miracle of Evolution||263|
|The Alpha and the Omega||268|
|Entropy and Original Sin||271|
|The Problem of Evil||277|
|The Evolution of Consciousness||280|
|The Nature of Power||284|
|Grace and Mental Illness: The Myth of Orestes||289|
|Resistance to Grace||297|
|The Welcoming of Grace||306|
Posted February 7, 2006
I am writing this review a little late, I read it 10 years ago. At that time I was an insecure, married, stay at home mother of three. After reading The Road Less Traveled, I knew that I could alter the path my life was going. I had become so despondant with my lack of education and feelings of inadequecy that I had become moderately depressed. Dr. Peck changed my life. After reading this book I now knew that I could 'change my map' and by doing so would one day see the light at the end of the tunnel. The first day of walking up the hill to my first college classes seemed like the neverending road, but I made it. I graduated Summa Cum Laude and am now a teacher. My marriage and family are happier because I am happy with who I am. This book changed my life. Dr. Peck's other books have all been worthwhile for me to read, but this first book empacted me like none ever has. My gratitude to you Dr. Peck.
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Posted November 24, 2003
'...And I took the one less traveled by...' The essence of this book is summed up in the first three words. Life is difficult. Peck shows us that our avoidance of problems and their accompanying suffering are the root of mental illness. Difficulties are a fact of life, and they never go away. By refusing to acknowledge and overcome them, we create a barrier to our spiritual growth. When I first read this book several years ago, I was not ready to hear its message. I had created my own reality, believing that I was working at my full capacity and was on the road to achieving my full potential. While this book was not the source of revelation, it has been a catalyst to help me realize the self-deception that kept me from being a truly loving person. There is a long road ahead, but I am now on the path of lifelong learning and growth. The Road Less Traveled has helped me identify and remove many of the barriers that up until now had held me back from being the person God created me to be. '...And that has made all the difference.'
3 out of 3 people found this review helpful.Was this review helpful? Yes NoThank you for your feedback. Report this reviewThank you, this review has been flagged.
Posted August 13, 2011
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We have all come into one world and, undoubtedly from one inception, on a single conscious journey to one destination. A destination unknown to us all. A destination many Gurus on the subject of the afterlife claim to perceive. A destination almost all of us wish would be paradise. The Road to heaven, is the least travelled by most, for most are busy creating heaven at the semester. Those who wish to get back on the road to paradise must read this book. The beginning of our consciousness/Awareness, that is our life, seems to be in this physical and transient world, subject to space and time. Yet our consciousness convey from within us that we are nonphysical and immortal, which contradicts the reality of our transient physical life on earth. Unless we know our Origin, Purpose, and Status, how will we ever know our destination. In his book The Road Less Travelled, Dr. Peck painstakingly describe our problems in facing up to our true identity, and suggest ways in which to overcome them. So we can perceive who we really are and know our destination and prepare ourself to enter The Next Dimension of our Consciousness (life).
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Posted January 12, 2012
I first read this book when I was going through a divorce. What a life saver to read a book that corresponded with my thoughts! I really resonate with this book. I wish it was available in e format because my paper back book has fallen apart. I read the book a second time, a few months after the first time...I understood concepts that were "over my head" the first time. I love that in a book or movie! Now 20 years later, I'm reading it again because I enjoyed it so much...the book still resonates with me deeply and our world needs this sound, practical, down-to earth advice even more. It has been very interesting to read this again as I can see through the concepts presented in this book, how the lack of accountability, desire for immediate gratification have continued to plague families and society. Honestly, everyone (even though a lot may not be ready) needs to read this book.Was this review helpful? Yes NoThank you for your feedback. Report this reviewThank you, this review has been flagged.
This is a timeless book that every Seeker would be wise to add to their "must read" book list. A foundational blueprint of a book for many books later authored about God and mind. Relevant especially today in the human need to bring together spiritual growth with mental and emotional growth on the path to becoming a whole person. I highly recommend this wonderful book that unites God (or whatever you call the Divine) and the human mind.Was this review helpful? Yes NoThank you for your feedback. Report this reviewThank you, this review has been flagged.
Posted December 5, 2009
The Road Less Traveled is absolutely my all-time favorite book. This book was recommended to me by a good friend who is a therapist, and I've paid that favor forward multiple times by recommending it to others. The pages of my book are underlined and highlighted and tattered, reflecting all the times I've come back to it. No other book has had such a profound impact on me. It's truly a roadmap for living a mentally healthy life. For me, the key learning is that honesty equals mental health and dishonesty equals mental illness. If you read it and take it to heart, it may very well change your life--for the better. It did mine.Was this review helpful? Yes NoThank you for your feedback. Report this reviewThank you, this review has been flagged.
Posted April 16, 2009
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Not easy reading but worth every second and all the effort that you put in it. While Peck's style is generally engaging and simple, there are times when you might need to re-read his words to get his meaning. This is probably because the subject matter gets your mind working almost from the first word. Each chapter deserves to be read slowly and carefully and therefore, it is not an 'easy' read.
This is a book about living; living in a way that sets you apart. It's a book about Life and everything that we normally associate with it and with living. Peck divides the book into four sections: Discipline, Love, Growth & Religion, & Grace. But in these sections he addresses everything from falling in love to solving problems and dealing with pain. The challenge, of course, is doing all of these things in our limited lifetimes, but he writes about that too.
Most of us tend to take these `things' for granted; we 'do' them without thinking about the reasons, methods, or the consequences. In the 'The Road Less Traveled', Scott Peck forces us to think about what we do, what we feel, and what we think in different ways that we have not thought of before.
Scott Peck combines years of psychotherapy with a natural writing style that attracts the reader and challenges his/her mind. It is not the writing style that makes the book difficult reading (even though there are a few instances in the book when he does become too involved), but the continuous challenge to you mind and to your preconceived ideas. Peck demands that you examine your mind, your feelings and your heart deeply and objectively. Most of us find that difficult.
Peck comes across his book as a warm and sensitive person and he makes you feel at ease instantly... What else would you expect from someone whose opening sentence is "Life is difficult!"
Posted April 29, 2004
When I first read this book ten years ago, I was too young, immature, and inexperienced with life that I did not think much of it and didn't understand why so many people liked it. I reread this book a couple of weeks ago and it finally hit me! I finally see the many things going on around me much clearer. I then read 'The Ever-Transcending Spirit' by Toru Sato and things became even more clear (especially things about my relationships). I highly recommend both of these books to people who have reached a certain maturity level in mid-late adulthood. If you encounter them at the right stage, they might initiate a major transformation in your emotional and spiritual growth process. Happy reading!Was this review helpful? Yes NoThank you for your feedback. Report this reviewThank you, this review has been flagged.
Posted February 8, 2004
A combination of human psychology and spirituality, this book is truly profound! Dr. Peck has a unique ability to transcend the self-defense system that protects us from having to deal with the real issues behind our actions. He effectively demonstrates, using sound reasoning and examples, how we grow from our struggles, and why we cannot grow without them. One could easily view hardship as an exciting opportunity after reading this book. He also does a wonderful job of describing how love grows through the sacrifices that we make for other people. In the last section he goes beyond human logic and delves into the sub-conscious and the spiritual, yet it¿s easy to understand, even if one has no religious background. In fact, he argues that even atheism is a form of religion in the sense that it is a belief system that guides our behavior, and he does so very diplomatically. He makes references to religious writings, mostly Christian, but even if I were an atheist or believed in another faith, I don¿t think I would be offended by this. Quite to the contrary, atheist would get a good understanding of why some people believe in a higher existence. As a spiritual person who thinks it¿s normal for people to struggle with their imperfections, I grew a little tired of his references to psychotherapy and mental illness, but I would not categorize his philosophies as psycho-babble by any means. He does acknowledge the difference between emotional mental illness, and physical or neurological mental illness (I forget the professional terms), and his book is clearly not intended to undermine the reality of the latter. There were a few political plugs that I could do without, but it didn¿t bother me enough to be deterred from finishing the book, and I look forward to reading more of his work.Was this review helpful? Yes NoThank you for your feedback. Report this reviewThank you, this review has been flagged.
Posted September 13, 2003
I read this book about 12 years ago and it is still one of my favorites. I keep going back to it whenever I feel frustrated, lost, afraid, or depressed and it almost always puts me back in perspective again. Although there are truckloads of self-help books in the market today, this is one of the most well written, inspiring, and insightful. There are a few books that have significantly changed my life for the better and I can honestly say that this is one of them. Another book I recently discovered is 'The Ever-Transcending Spirit' by Toru Sato. This book has taken me to the next step in my understanding of life, love and spirituality and I would also recommend this one for those who are ready. Both of these books are truly exceptional! Thanks to wonderful writers like this, people like myself have a guiding light to walk the path.Was this review helpful? Yes NoThank you for your feedback. Report this reviewThank you, this review has been flagged.
Posted July 18, 2009
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