Solitude. Anthony Storr

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СКАЧАТЬ there are children who shun company and are pathologically isolated, that is, who are in the ‘withdrawn state’ referred to by Winnicott, a child who enjoys some measure of solitude should not be confused with such children. Some children who enjoy the solitary exercise of the imagination may develop creative potential.

      Building up a sense of security can be seen as a process of conditioning. Repeated confirmation of the presence of attachment figures when needed conditions the child to favourable expectations of their future availability. Psycho-analysts usually refer to this process as introjecting a good object; meaning by this that the attachment figure has become part of the individual’s inner world, and therefore someone on whom he can rely even though the person concerned is not actually present. This may seem far-fetched, but most people can think of times at which they have said to themselves, ‘What would so-and-so do in this situation?’ They are then relying upon someone who, although not there in reality, has been incorporated into their imaginative world as someone to turn to in a dilemma.

      Winnicott suggests that the capacity to be alone in adult life originates with the infant’s experience of being alone in the presence of the mother. He is postulating a state in which the infant’s immediate needs, for food, warmth, physical contact and so on, have been satisfied, so that there is no need for the infant to be looking to the mother for anything, nor any need for her to be concerned with providing anything. Winnicott writes:

      I am trying to justify the paradox that the capacity to be alone is based on the experience of being alone in the presence of someone, and that without a sufficiency of this experience the capacity to be alone cannot develop.⁴

      Winnicott goes on to make the extremely interesting suggestion that

      It is only when alone (that is to say, in the presence of someone) that the infant can discover his personal life.⁵

      Infants, because they are immature, need the support of another person if their sense of being ‘I’, that is, a separate person with a separate identity, is to develop. Winnicott conceives that this begins to happen when the infant is able to be in the relaxed state which is constituted by the experience of being alone in the presence of the mother. After being in this state for a while, the infant will begin to experience a sensation or impulse. Winnicott suggests that

      In this setting the sensation or impulse will feel real and be truly a personal experience.

      Winnicott contrasts this feeling of personal experience with what he calls

      a false life built on reactions to external stimuli.⁶

      Throughout most of his professional life, Winnicott was particularly preoccupied with whether an individual’s experience was authentic or inauthentic. Many of the patients whom he treated had, for one reason or another, learned as children to be over-compliant; that is, to live in ways which were expected of them, or which pleased others, or which were designed not to offend others. These are the patients who build up what Winnicott called a ‘false self’; that is, a self which is based upon compliance with the wishes of others, rather than being based upon the individual’s own true feelings and instinctive needs. Such an individual ultimately comes to feel that life is pointless and futile, because he is merely adapting to the world rather than experiencing it as a place in which his subjective needs can find fulfilment.

      Although Winnicott’s suppositions about the subjective experiences of infants are impossible to prove, I find his conceptions illuminating. He is suggesting that the capacity to be alone originally depends upon what Bowlby would call secure attachment: that is, upon the child being able peacefully to be itself in the presence of the mother without anxiety about her possible departure, and without anxiety as to what may or may not be expected by her. As the secure child grows, it will no longer need the constant physical presence of the mother or other attachment figure, but will be able to be alone without anxiety for longer periods.

      But Winnicott goes further. He suggests that the capacity to be alone, first in the presence of the mother, and then in her absence, is also related to the individual’s capacity to get in touch with, and make manifest, his own true inner feelings. It is only when the child has experienced a contented, relaxed sense of being alone with, and then without, the mother, that he can be sure of being able to discover what he really needs or wants, irrespective of what others may expect or try to foist upon him.

       The capacity to be alone thus becomes linked with self-discovery and self-realization; with becoming aware of one’s deepest needs, feelings, and impulses.

      Psycho-analysis is also concerned with putting the individual in touch with his or her deepest feelings. The technique employed could be described as encouraging the individual to be alone in the presence of the analyst. This analogy particularly applies to the procedures used in the early days of psycho-analysis, before the analysis of transference became of such central importance (see Chapter 1). The use of the couch not only encouraged relaxation but also precluded eye contact between analysand and analyst. This prevented the analysand from being too preoccupied with the reactions of the analyst to what he was saying, and thus made it easier for him to concentrate upon his own inner world.

      Some analysts still believe that providing a secure milieu in which the patient can explore and express his most intimate thoughts and feelings is at least as important as any interpretations which they may offer. One analyst whom I knew personally illustrated this point with the story of a patient whom he saw three times per week over a period of a year. At every session, the patient lay down upon the couch and plunged straight into free association. At the end of the year, the man pronounced himself cured, and proffered his grateful thanks. The analyst declared that, during the whole of this period, he had offered no interpretations whatever. Even if this particular story is slightly exaggerated, the analogy with what Winnicott postulates as taking place between the secure infant and the mother is striking.

      As we have seen, patients in analysis can be helped to form better relationships with other people in the outside world by working through and understanding their relationship with the analyst. When a person is encouraged to get in touch with and express his deepest feelings, in the secure knowledge that he will not be rejected, criticized, nor expected to be different, some kind of rearrangement or sorting-out process often occurs within the mind which brings with it a sense of peace; a sense that the depths of the well of truth have really been reached. This process, which in itself contributes to healing, is facilitated by the analyst’s providing a suitably secure milieu, but is not necessarily dependent upon the analyst’s interpretations. The story of the patient who said he was cured despite, or because of, the silence of the analyst can be seen to contain a strong element of truth. The process of healing, in such cases, is very like the healing which may occur as part of the creative process in solitude.

      Integration also takes place in sleep. We are all alone when we are asleep, even though we may be sharing a bed with a loved person. When faced with a problem to which there is no obvious answer, conventional wisdom recommends ‘sleeping on it’, and conventional wisdom is right. Most people have had the experience of being unable to make up their minds when faced with a difficult decision, and of going to bed with the decision still not taken. On waking in the morning, they often find that the solution has become so obvious that they cannot understand why they could not perceive it on the previous night. Some kind of scanning and re-ordering process has taken place during sleep, although the exact nature of this process remains mysterious.

      Another example of integration which requires time, solitude, and, preferably, a period of sleep, is the process of learning. Students find that they cannot easily retain or reproduce СКАЧАТЬ