Trying to apply principles of buddhism to the ideas necessary to prepare, for disengagement. Disengagement applying to letting go of attachment.
This idea in addition to the idea of de structuring the personality should have an effective way to deal with the way we see, feel and think about the various bothersome ideas, as Valery would say-idea fixee, which have built up over the course of our life.
I think this notion is incredibly difficult to apply, however it is the only rational way out of the quagmire of mixed states leading to the terror which life lays out in uneven fashions, as our life’s progress from the relative innocence through the increasing involvement with all kinds of conflicting values, reaching the point where all things should become obvious.
There is a vacillation: a grasping for irreducibles, the mini temptations of quasi solutions where the plenum of life hits the singular existence with an awesome hit: the whole being as a sign, strikes a deadly blow at the very end, with an apparent cruel punch, a knockout so overwhelming that it reduces all prior reality to a pulp.
Letting go can only be achieved with acts of incessant kindness, a seemingly impossible task, given the contradictions presented in human natures incessant, compulsive and unrelenting quest to conquer, overcome every obstacle blocking the way.
Dis identification is part of this process, and can be achieved through the existentially reduced persona, into the being of the situation. This process very difficult, and the basic solution is to convert the erotic element into dealing with the decaying, thanatos related anticlimax of the conversion of pain.
This mini mirroring of the personal from the major trends of cultural development, had it’s apex of the culture of pain within the movement in France, where the theatre of the absurd led. The theatre of pain, of de sade, the fleaur the mal of abstract expressionism offers a guide map of how major trends can be applied to specific needs of the Buddhist concept of disengagement.
The romantic idiom's obsessive preoccupation into the realms of esoteric shadows, of peculiar and idiosyncratic involvements, is a point in fact: the microscope of the very minute,a blowup of the seemingly insignificant and irrelevant, the absurd, all play into the acceptance of the transvaluation of the personal into the impersonal, of the attached into the dis attached, of the pleasure into the pain. Dis attachment is pain, egolessness is a painful state.
In modern psychology they call this masochism. The ego imbalance is not done away with coupling the sadism of progression with the masochism of regression, the coupling is ego enhancing for both: the sadism of the vanity (schopenhauer) can not feed the masochism of a romantic decay, because the process is not sensible, it feeds a pseudo ego, with 2nd tier symbols and processes, the gap between them is too wide for accommodation, it’s repetition as a rite creates an illusionary ideal.(Kierkegaard).
The coupling mortifies and reinforces the ideal, an ideal of engagement between the religious and aesthetic semblance.
The pain of reinforcement involves this semblance of the coupling, and forms the basis of the pseudo magical write between the one, and the other. The more the regressive nature of misinterpretation of original signals, the more the urge of bonding with the evolving paradigm of a fused religious/aesthetic pseudo unity.
The fusion if kept within the stage of the absurd will develop the essential, unitary nature of a pathos of acquiescence of the elements within. The inversion will complete it’s cycle, and redemption will occur as a consequence.
