T is for...
T is for…
Back in the day (when I first encountered Silo’s teachings) you’d have found in materials of the time something like this:
TEMPORAL CLASS: Just as the social class is characterized by social constituents (especially the means of production), the tc as a psychological concept is characterized by the situation of a group of individuals of the same age in relation to others of different ages. One tc is different to another by its situation, not only in relation to the means of production, but also to the mechanism of power. Thus, a tc. is able to deforce the means of power only in adulthood. The tc of children and of the old are marginal to these mechanisms. The struggling tc. is the one that fights to liberate itself from the conditioning to which it is subject by the tc which has the power.
Siloism by H. Van Doren: Aconcagua Press, 1972
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In lesson 26 of Luis Ammann’s Self Liberation we read:
The objective of the transferential works is to integrate mental contents. Transferential practices do not work the same as cathartic practices by discharging tensions towards the outside world; rather, they work by transferring charges from one content to another in the consciousness in order to balance one’s system of thinking, one’s mental “scene.” In reality, the consciousness is continuously transferring charges from one content to another. But for various reasons, at times certain contents remain isolated and produce dissociations.
From the psychological point of view, human life should naturally consist of a progressive integration of contents. In this sense, the transference as a technique is intended to assist this normal process that takes place in the consciousness but is sometimes affected by accidental dissociations.
Just as there are natural cathartic expressions, there are also natural tranferential operations that occur in dreams, reveries, artistic activities, making love, and in religious experiences. Here we are not defining these activities by their transferential nature, rather we are explaining that transferences do occur in them. In paradoxical sleep (sleep with dreams or images), transferences occur which integrate and order contents, the events of the day are reorganized in the memory, tensions are relieved, and the body rests. Thus, sleep serves many functions, one of which is transferential.
Many cathartic phenomena allow transferences to occur by relieving overcharges that were blocking the transference. Conversely, transferential phenomena may free remaining overcharges which are then expressed cathartically. Although they fulfill different functions, catharsis and transference often act concomitantly. Later we will see that in cases of excessive tension, it is necessary to produce cathartic discharges before beginning the transferential work. We will also see that there are circumstances in which a cathartic reaction is not opportune because it would take away the necessary charge from the contents we wish to integrate.
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Transferential potential is a phrase I used (idiolect) in thinking about the relative quantities (and qualities) of energy bound up in psychological knots and situational difficulties. The greater the resistance the greater possibility of change. The more difficult the more (or finer) energy its resolution makes available. This was part of the framing that served me very well when dealing with the discovery, as a young parent, that I had advanced lymphatic cancer.
Not that the difficulty is good or suffering useful rather, while one would prefer to turn lead into gold sometimes instead of lead you have to transform shit. It is not desirable or pleasant but it can be useful and when successful delivers gold of the highest quality.
Or as I told my friend Nicole when she discovered herself in a similar situation — “you’ve got to make the circumstances pay”.
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According to Self Liberation both the transferential probe of resistances and the transferential probe of movement both begin with the telling of a joke…
Self Liberation, L. A. Amman, Samuel Weiser NY (1981)
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Our experience of life is mediated by the three pathways of experience which can also be the three pathways of suffering. These are the paths by which data arrives to the consciousness, the senses (internal and external), the memory and the imagination. Normally, the three are not only confused but full of errors (illusions). So, just as we can speak (if only for convenience) of these 3 pathways and can highlight their nature as the sources of all experience or as the sources of suffering we can also note their dubious nature, i.e. the 3 illusory pathways. I can have sensory information that is more or less accurate — or totally illusory. The same is true for memory and imagination (i.e. I can fear a future event that will never take place).