J Am Psychoanal Assoc. 2023 Apr;71(2):277-309. doi: 10.1177/00030651231174237.
Nondualistic conceptions of the body in Vajrayana Buddhism and some schools of Zen potentially extend the range for imagining and conceptualizing the analyst's body. They add dimension to psychoanalytic explorations of nonverbal, body-to-body communication in the analytic dyad. Vajrayana Buddhism posits that the body that we from the point of view of the conceptual mind is not our only body. The body that we , known as the Vajra body, is experientially available only when the conceptual mind is relaxed. The Vajra body suggests an aspect of embodiment that upsets distinctions of subject/object, mind/body, and internal/external. From a Vajrayana perspective, some psychoanalytic views of the body blunt our bodies' potential sensitivity and then theorize in response to this objectified body. Thinking that the body is primitive and requires the transformative capacities of the mind distorts modes of sentience that are bodily. From a Vajrayana perspective, this assumption locks in an overreliance on the conceptual mind that is self-perpetuating. It also inhibits a useful, though at times disturbing potential for intercorporeal communication. A detailed clinical example illustrates how these nondualistic ideas about embodiment might influence analytic work.
藏传佛教和某些禅宗流派中的身心不二观念可能会扩展分析师身体想象和概念化的范围。它们为分析师在分析性二人组中对非言语、身心交流的精神分析探索增添了维度。藏传佛教认为，从概念思维的角度来看，我们所认为的身体并不是我们唯一的身体。只有当概念思维放松时，我们才能体验到被称为金刚身的身体。金刚身暗示了一种体现的方面，它颠覆了主体/客体、身心和内部/外部的区别。从藏传佛教的角度来看，一些精神分析对身体的看法削弱了我们身体的潜在敏感性，然后针对这个被客观化的身体进行理论化。认为身体是原始的，需要心灵的转化能力，这扭曲了身体的感知模式。从藏传佛教的角度来看，这种假设锁定了对自我维持的概念思维的过度依赖。它也抑制了一种有用的、尽管有时会令人不安的、身体间交流的潜力。一个详细的临床例子说明了这些关于身体体现的非二元观念如何影响分析工作。
