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Radical Acceptance: Embracing Your Life With the Heart of a Buddha (Anglais) Broché – 23 novembre 2004


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The Trance of Unworthiness

You will be walking some night . . .

It will be clear to you suddenly

that you were about to escape,

and that you are guilty: you misread

the complex instructions, you are not

a member, you lost your card

or never had one . . .

Wendell Berry

For years I've had a recurring dream in which I am caught in a futile struggle to get somewhere. Sometimes I'm running up a hill; sometimes I am climbing over boulders or swimming against a current. Often a loved one is in trouble or something bad is about to happen. My mind is speeding frantically, but my body feels heavy and exhausted; I move as if through molasses. I know I should be able to handle the problem, but no matter how hard I try, I can't get where I need to go. Completely alone and shadowed by the fear of failure, I am trapped in my dilemma. Nothing else in the world exists but that.

This dream captures the essence of the trance of unworthiness. In our dreams we often seem to be the protagonist in a pre-scripted drama, fated to react to our circumstances in a given way. We seem unaware that choices and options might exist. When we are in the trance and caught up in our stories and fears about how we might fail, we are in much the same state. We are living in a waking dream that completely defines and delimits our experience of life. The rest of the world is merely a backdrop as we struggle to get somewhere, to be a better person, to accomplish, to avoid making mistakes. As in a dream, we take our stories to be the truth--a compelling reality--and they consume most of our attention. While we eat lunch or drive home from work, while we talk to our partners or read to our children at night, we continue to replay our worries and plans. Inherent in the trance is the belief that no matter how hard we try, we are always, in some way, falling short.

Feeling unworthy goes hand in hand with feeling separate from others, separate from life. If we are defective, how can we possibly belong? It's a vicious cycle: The more deficient we feel, the more separate and vulnerable we feel. Underneath our fear of being flawed is a more primal fear that something is wrong with life, that something bad is going to happen. Our reaction to this fear is to feel blame, even hatred, toward whatever we consider the source of the problem: ourselves, others, life itself. But even when we have directed our aversion outward, deep down we still feel vulnerable.

Our feelings of unworthiness and alienation from others give rise to various forms of suffering. For some, the most glaring expression is addiction. It may be to alcohol, food or drugs. Others feel addicted to a relationship, dependent on a particular person or people in order to feel they are complete and that life is worth living. Some try to feel important through long hours of grueling work--an addiction that our culture often applauds. Some create outer enemies and are always at war with the world.

The belief that we are deficient and unworthy makes it difficult to trust that we are truly loved. Many of us live with an undercurrent of depression or hopelessness about ever feeling close to other people. We fear that if they realize we are boring or stupid, selfish or insecure, they'll reject us. If we're not attractive enough, we may never be loved in an intimate, romantic way. We yearn for an unquestioned experience of belonging, to feel at home with ourselves and others, at ease and fully accepted. But the trance of unworthiness keeps the sweetness of belonging out of reach.

The trance of unworthiness intensifies when our lives feel painful and out of control. We may assume that our physical sickness or emotional depression is our own fault--the result of our bad genes or our lack of discipline and willpower. We may feel that the loss of a job or a painful divorce is a reflection of our personal flaws. If we had only done better, if we were somehow different, things would have gone right. While we might place the blame on someone else, we still tacitly blame ourselves for getting into the situation in the first place.

Even if we ourselves are not suffering or in pain, if someone close to us--a partner or a child--is, we can take this as further proof of our inadequacy. One of my psychotherapy clients has a thirteen-year-old son who was diagnosed with attention deficit disorder. She has tried everything she can to help--doctors, diet, acupuncture, drugs, love. Yet still he suffers from academic setbacks and feels socially isolated. He is convinced that he is a "loser" and, out of pain and frustration, frequently lashes out in rage. Regardless of her loving efforts, she lives in anguish, feeling that she is failing her son and should be doing more.

The trance of unworthiness doesn't always show up as overt feelings of shame and deficiency. When I told a good friend that I was writing about unworthiness and how pervasive it is, she took issue. "My main challenge isn't shame, it's pride," she insisted. This woman, a successful writer and teacher, told me how easily she gets caught up in feeling superior to others. She finds many people mentally slow and boring. Because so many people admire her, she often rides surges of feeling special and important. "I'm embarrassed to admit it," she said, "and maybe this is where shame fits in. But I like having people look up to me . . . that's when I feel good about myself." My friend is playing out the flip side of the trance. She went on to acknowledge that during dry periods, times when she isn't feeling productive or useful or admired, she does slip into feeling unworthy. Rather than simply recognizing her talents and enjoying her strengths, she needs the reassurance of feeling special or superior.

Convinced that we are not good enough, we can never relax. We stay on guard, monitoring ourselves for shortcomings. When we inevitably find them, we feel even more insecure and undeserving. We have to try even harder. The irony of all of this is . . . where do we think we are going anyway? One meditation student told me that he felt as if he were steamrolling through his days, driven by the feeling that he needed to do more. In a wistful tone he added, "I'm skimming over life and racing to the finish line--death."

When I talk about the suffering of unworthiness in my meditation classes, I frequently notice students nodding their heads, some of them in tears. They may be realizing for the first time that the shame they feel is not their own personal burden, that it is felt by many. Afterward some of them stay to talk. They confide that feeling undeserving has made it impossible for them to ask for help or to let themselves feel held by another's love. Some recognize that their sense of unworthiness and insecurity has kept them from realizing their dreams. Often students tell me that their habit of feeling chronically deficient has made them continually doubt that they are meditating correctly and mistrust that they are growing spiritually.

A number of them have told me that, in their early days on the spiritual path, they assumed their feelings of inadequacy would be transcended through a dedicated practice of meditation. Yet even though meditation has helped them in important ways, they find that deep pockets of shame and insecurity have a stubborn way of persisting--sometimes despite decades of practice. Perhaps they have pursued a style of meditation that wasn't well suited for their emotional temperament, or perhaps they needed the additional support of psychotherapy to uncover and heal deep wounds. Whatever the reasons, the failure to relieve this suffering through spiritual practice can bring up a basic doubt about whether we can ever be truly happy and free.

Bringing an Unworthy Self into Spiritual Life

In their comments, I hear echoes of my own story. After graduating from college, I moved into an ashram, a spiritual community, and enthusiastically devoted myself to the lifestyle for almost twelve years. I felt I had found a path through which I could purify myself and transcend the imperfections of my ego--the self and its strategies. We were required to awaken every day at 3:30 a.m., take a cold shower, and then from four until six-thirty do a sadhana (spiritual discipline) of yoga, meditation, chanting and prayer. By breakfast time I often felt as if I were floating in a glowing, loving, blissful state. I was at one with the loving awareness I call the Beloved and experienced this to be my own deepest essence. I didn't feel bad or good about myself, I just felt good.

By the end of breakfast, or a bit later in the morning, my habitual thoughts and behaviors would start creeping in again. Just as they had in college, those ever-recurring feelings of insecurity and selfishness would let me know I was falling short. Unless I found the time for more yoga and meditation, I would often find myself feeling once again like my familiar small-minded, not-okay self. Then I'd go to bed, wake up and start over again.

While I touched genuine peace and openheartedness, my inner critic continued to assess my level of purity. I mistrusted myself for the ways I would pretend to be positive when underneath I felt lonely or afraid. While I loved the yoga and meditation practices, I was embarrassed by my need to impress others with the strength of my practice. I wanted others to see me as a deep meditator and devoted yogi, a person who served her world with care and generosity. Meanwhile, I judged other people for being slack in their discipline, and judged myself for being so judgmental. Even in the midst of community, I often felt lonely and alone.

I had the idea that if I really applied myself, it would take eight to ten years to release all my self-absorption and be wise and free. Periodically I would consult teachers I admired from various other spiritual traditions: "So, how am I doing? What else can I do?" Invariably, they would respond, "Just relax." I wasn't exactly sure what they meant, but I certainly didn't think it could be "just relax." How could they mean that? I wasn't "there" yet.

Chögyam Trungpa, a contemporary Tibetan Buddhist teacher, writes, "The problem is that ego can convert anything to its own use, even spirituality." What I brought to my spiritual path included all my needs to be admired, all my insecurities about not being good enough, all my tendencies to judge my inner and outer world. The playing field was larger than my earlier pursuits, but the game was still the same: striving to be a different and better person.

In retrospect, it is no surprise that my self-doubts were transferred intact into my spiritual life. Those who feel plagued by not being good enough are often drawn to idealistic worldviews that offer the possibility of purifying and transcending a flawed nature. This quest for perfection is based in the assumption that we must change ourselves to belong. We may listen longingly to the message that wholeness and goodness have always been our essence, yet still feel like outsiders, uninvited guests at the feast of life.

A Culture That Breeds Separation and Shame

Several years ago a small group of Buddhist teachers and psychologists from the United States and Europe invited the Dalai Lama to join them in a dialogue about emotions and health. During one of their sessions, an American vipassana teacher asked him to talk about the suffering of self-hatred. A look of confusion came over the Dalai Lama's face. "What is self-hatred?" he asked. As the therapists and teachers in the room tried to explain, he looked increasingly bewildered. Was this mental state a nervous disorder? he asked them. When those gathered confirmed that self-hatred was not unusual but rather a common experience for their students and clients, the Dalai Lama was astonished. How could they feel that way about themselves, he wondered, when "everybody has Buddha nature."

While all humans feel ashamed of weakness and afraid of rejection, our Western culture is a breeding ground for the kind of shame and self-hatred the Dalai Lama couldn't comprehend. Because so many of us grew up without a cohesive and nourishing sense of family, neighborhood, community or "tribe," it is not surprising that we feel like outsiders, on our own and disconnected. We learn early in life that any affiliation--with family and friends, at school or in the workplace--requires proving that we are worthy. We are under pressure to compete with each other, to get ahead, to stand out as intelligent, attractive, capable, powerful, wealthy. Someone is always keeping score.

After a lifetime of working with the poor and the sick, Mother Teresa's surprising insight was: "The biggest disease today is not leprosy or tuberculosis but rather the feeling of not belonging." In our own society, this disease has reached epidemic proportions. We long to belong and feel as if we don't deserve to.

Buddhism offers a basic challenge to this cultural worldview. The Buddha taught that this human birth is a precious gift because it gives us the opportunity to realize the love and awareness that are our true nature. As the Dalai Lama pointed out so poignantly, we all have Buddha nature. Spiritual awakening is the process of recognizing our essential goodness, our natural wisdom and compassion.

In stark contrast to this trust in our inherent worth, our culture's guiding myth is the story of Adam and Eve's exile from the Garden of Eden. We may forget its power because it seems so worn and familiar, but this story shapes and reflects the deep psyche of the West. The message of "original sin" is unequivocal: Because of our basically flawed nature, we do not deserve to be happy, loved by others, at ease with life. We are outcasts, and if we are to reenter the garden, we must redeem our sinful selves. We must overcome our flaws by controlling our bodies, controlling our emotions, controlling our natural surroundings, controlling other people. And we must strive tirelessly--working, acquiring, consuming, achieving, e-mailing, overcommitting and rushing--in a never-ending quest to prove ourselves once and for all.

Growing up Unworthy

In their book Stories of the Spirit, Jack Kornfield and Christina Feldman tell this story: A family went out to a restaurant for dinner. When the waitress arrived, the parents gave their orders. Immediately, their five-year-old daughter piped up with her own: "I'll have a hot dog, french fries and a Coke." "Oh no you won't," interjected the dad, and turning to the waitress he said, "She'll have meat loaf, mashed potatoes, milk." Looking at the child with a smile, the waitress said, "So, hon, what do you want on that hot dog?" When she left, the family sat stunned and silent. A few moments later the little girl, eyes shining, said, "She thinks I'm real."


From the Hardcover edition.

Revue de presse

"Radical Acceptance offers gentle wisdom and tender healing, a most excellent medicine for our unworthiness and longing. Breathe, soften, and let these compassionate teachings bless your heart."
— Jack Kornfield, author of A Path with Heart and After the Ecstasy, the Laundry



From the Hardcover edition.


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Détails sur le produit

  • Broché: 352 pages
  • Editeur : Bantam; Édition : Reprint (23 novembre 2004)
  • Langue : Anglais
  • ISBN-10: 0553380990
  • ISBN-13: 978-0553380996
  • Dimensions du produit: 13,8 x 1,8 x 20,8 cm
  • Moyenne des commentaires client : 3.0 étoiles sur 5  Voir tous les commentaires (1 commentaire client)
  • Classement des meilleures ventes d'Amazon: 13.212 en Livres anglais et étrangers (Voir les 100 premiers en Livres anglais et étrangers)
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0 internautes sur 1 ont trouvé ce commentaire utile  Par aurélie sur 26 juin 2010
Format: Broché
Ce livre est intéressant car il présente les principes du bouddhisme et ses applications mais il est vraiment long et j'ai eu le sentiment de relire toujours la meme chose déclinée dans plusieurs thèmes, je me suis ennuyée et je ne l'ai pas fini. Mais l'idée véhiculée est indispensable, voilà pourquoi je lui mets 3 étoiles!
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Commentaires client les plus utiles sur Amazon.com (beta)

Amazon.com: 253 commentaires
438 internautes sur 449 ont trouvé ce commentaire utile 
A truly amazing book that will change your life 19 novembre 2003
Par Thomas Hochmann - Publié sur Amazon.com
Format: Relié
I've read a number of books on Buddhism, and many of them include a fair amount of discussion on "suffering" and how much of our pain is perpetuated by our telling stories to ourselves. The mind (and heart) is seemingly forever tangled in a web of doubt, what-ifs, and events that exist mostly or entirely in one's head. As Mark Twain put it, "My life has been full of terrible misfortunes, most of which never happened."
That, in essence, is what /Radical Acceptance/ is about, but it goes above and beyond the seemingly brief gloss-over treatment traditional western Buddhist books give this subject. Tara Brach has crafted an amazing book that opens your eyes to just how much suffering we tend to bring upon ourselves. Despite the very serious nature of what this book deals with, it is a delight to read. With each turn of the page, you begin to see more and more clearly. It's like having a compassionate, age-old friend guide you down the road of your own emotions and thoughts.
If you take the time to truly digest what /Radical Acceptance/ is all about, I can guarantee it will change you forever. My brief description here cannot do it justice by any measure - just as the storytelling and strategizing of the mind cannot do justice to the vibrant reality of the world. You might think a book about suffering and self-delusion would be depressing, but it is entirely the opposite. It's like suddenly being able to see with clarity after being caught up in a dense fog for so long. And that, I believe, is the highest praise you can give any book.
136 internautes sur 143 ont trouvé ce commentaire utile 
A book with heart 1 juillet 2003
Par Hugh Byrne - Publié sur Amazon.com
Format: Relié
'A book with heart.'
In the 25 centuries since the Buddha's enlightenment under the tree in northern India, his teachings have taken on unique expressions as they spread from India and throughout Asia. The core of the teachings kept their integrity and directness, but the forms and expressions they took both helped shape and were shaped by the cultures and pre-existing traditions in these countries.
As the Buddha's teachings have spread to the West-particularly in the last two generations-a similarly fascinating encounter is at work. Westerners have the opportunity to read, explore, and practice in a variety of Buddhist traditions-Tibetan, Zen, Insight meditation and others. At the same time, Buddhism in the West is being shaped by our own social, political, cultural, and scientific history of recent centuries-so already Buddhism here looks less monastic, more gender equal, more focused on the inner search for truth than on external rites and rituals, and more agnostic on questions that are not so easily testable by our own direct experience, e.g., reincarnation.
The spiritual marketplace is rich with the extraordinary contributions of Westerners who have spent extensive time in Asia studying with teachers there and coming back to share their wisdom-Jack Kornfield, Joseph Goldstein, Sharon Salzberg, Christopher Titmuss, to name just some of those teaching in the Insight meditation tradition. They have all succeeded in taking these perennial wisdom teachings and expressing them in a language that is accessible to Westerners from many walks of life and spiritual backgrounds.
Tara Brach's `Radical Acceptance: Embracing your Life with the Heart of a Buddha' is a wonderful continuation of this still-new encounter. As a Buddhist meditation teacher and a psychotherapist, Brach is well placed to bring the wisdom and compassion of Buddhist teachings together with the insights and understandings of psychotherapy. But this is not a slam-dunk. Ancient wisdom teachings mixed with Western therapeutic approaches can come out as New Age pablum. Brach succeeds by staying true to the Buddha's statement: "I teach one thing and one thing alone: suffering and its end.' She finds much of our suffering in the West in our own lack of worth or worthiness and sees that happiness, contentment, and awakening must come through a full and loving acceptance of who we are-rather than trying to escape from, avoid, or transcend our fears, desire, and longings.
`Radical Acceptance' is a book full of heart, full of the desire for all of us, all beings, to realize our true potential, our true nature, our Buddha nature. It is replete with stories from Brach's own experience that do not put her on a pedestal-`the teacher: be like her'-but say clearly that these fears, this lust, this anger, greed, the pleasant and unpleasant emotions and states of mind... are in our natures as humans, and happiness and ultimate freedom come through accepting and embracing them and seeing that they are not `me' or `mine.'
`Radical Acceptance' is a deeply kind and generous contribution to a suffering world. Truly a book with heart.
48 internautes sur 51 ont trouvé ce commentaire utile 
From a fellow therapist 3 septembre 2003
Par Mark Waller - Publié sur Amazon.com
Format: Relié
Even though this book has Buddha in the subtitle, this book is the best of three worlds. Fundamentally, this is a book about awareness and awakening, which springs from a rich Buddhist tradition. However, it is also a book about the way awareness and awakening should be applied in the setting of therapy. Also, this is a book about the journey of the author, through her life, through her pain, to the fullness and divinity that is available in each moment. This makes the reading even more enjoyable and real.
Finally and for me most importantly, this is a book about pain and how saying yes instead of saying no to our pain is the true path to freedom. Ms. Brach's approach is not to act out your pain, but to become fully aware of it.
This book should be every therapist's required reading.
28 internautes sur 28 ont trouvé ce commentaire utile 
Perfect 21 juin 2003
Par Un client - Publié sur Amazon.com
Format: Relié
This book is a treasure. It contains exactly what we all need to hear, reminding us of all the things we are NOT but think we are, as we go through life in a "trance of unworthiness". It is a perfect synthesis of Buddhist teachings and stories and anecdotes about how these teachings actually APPLY to our everyday lives. I've read a lot of books about Buddhism and Zen, but this was one of the first that really made me stop and say (repeatedly).......... "OH.... THAT is what he (the Buddha) meant... and how it relates to ME!" As I mentioned, it is filled with stories and anecdotes from Tara's life, the lives of her students and various others (not to mention the Buddha). This sometimes gives it the flavor of a "Chicken Soup For the Buddhist Soul" book. But I mean that as a compliment! The stories she relates are so profound that in the few days since I've started reading it, I find myself wanting to send excerpts from this book via email to lots of my friends, as well as reading to them from the book over the phone. I don't remember ever doing that with a book before. This book is, in a way, "simplistic"..... you could find many many books that delve more deeply into Buddhist philosophy. But it's the simplicity that makes it so powerful. It's a wonderful "reminder"...... helping us come out of the trance of our minds, beliefs, emotions, etc. and back to the here and now.... to REAL LIFE. It covers much the same territory as the book The Power Of Now, just from a slightly different perspective, and would be a wonderful adjunct to that book. It somehow "shakes" you out of your world-view, belief systems, and everything you thought was "true" about your life, but does it GENTLY. It shows clearly that the Truth is the Truth and it doesn't matter if it comes from a Buddhist background, a Christian background, a certain teacher, tradition or book... it's all the same. It's all right here, right now.... it never went anywhere.......... WE did. This is a wonderful book that will be a blessing to many.
428 internautes sur 503 ont trouvé ce commentaire utile 
Great book on mindfulness, but limited in other ways 24 février 2004
Par Un client - Publié sur Amazon.com
Format: Relié
Tara Brach is a great teacher of psychology and an especially brilliant teacher of mindfulness, but I think her teachings of Buddhism are reductionist when it comes to their fundamental core.
I concur with what many of the reviewers have said below about how well Tara Brach brings the Buddhist teachings on awareness and compassion to light. This book is particularly valuable for those who are interested in Buddhism as a collection of practical, secular techniques to improve personal well-being and social relationships. It is "accessible", "practical" and "heart-warming". In this sense Tara Brach is a master of human psychology.
However, those who are interested in seeing what the Buddha saw (which is a possiblity for all), in living in such a way that it is no longer necessary to cultivate joy but merely have bliss follow one like a shadow, in realizing the formless compassion of the Buddhas which is beyond the limited techniques of psychology, should question some of the assertions in this book.
The primary notion Tara Brach emphasizes which, while believable from a psychological perspective, is highly questionable from a Buddhist perspective, is the notion that "awareness is the true self" or "compassion is the true self". Tara Brach describes the true self as something one knows when one has the clear mind of meditation (whether seated or in daily life) or a compassionate heart, but doesn't know when one gets distracted or angry or self-doubting. In one passage, she describes being her true self one morning, getting distracted, and then losing touch with her true self. This makes it sound like the "true self" is some separate state, which is then defined with terms like awareness and compassion.
There are many different interpretations of Buddhism and there is no way to objectively to say which is 'right' or 'authentic', but the view that the true self is something which comes in one state of mind and leaves in another is highly suspect. The "true self" in Buddhism, to the extent that one wishes to use such terminology, is altogether everywhere, without differentiation or degree. It neither comes nor goes nor sits nor reclines. One does not need to do any practice or be in any state to realize it; it cannot be with you sometimes and not with you other times. It depends on no state of mind, no practice, no virtue - it is unconditioned.
All conditioned things (which includes the elements that we humans often mistakenly think we are such as our personalities or our virtues or our values or some profound mental/emotional state we come to) are intrinsically Nirvanic. In other words, confusion and anger are no less our "true self" than "awareness".
Read this book, love it, cherish it, and learn from it, but ask yourself whether the real cessation of suffering the Buddha knew is some state of "awareness" or "compassion", something that is here when you are clear minded and gone when you are not. I don't think that's what the Buddha taught.
But you can read the Majjhima Nikaya, available at Amazon, (Suttas 7, 10, 22, 26 are particularly relevant to this question) and find out for yourself.
Awareness and compassion are very important, but the Buddha did not mistake them for a "true self". The Buddha rode on a raft of such positive states, such good karma, to cross to the other shore, but when he got there, he abandoned even them, he knew what was before and after them and what illuminates them beyond any faculty, and that is what allowed him to save thousands of beings with merely a word or a smile or a gesture.
I think Tara Brach has written a brilliant book, but she could have improved it by staying within the limits of her own insight, not diminshing Buddhism with the confines of psychology. This books shows the limits of trying to express Buddhism with Western science and humanism, in other words of thinking the truths of Buddhism can be mastered without a shift in one's fundamental world view.
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