The Trauma of Everyday Life by Mark Epstein Read Free Book Online Page B

childhood experiences in and of themselves need not be traumatic (or at least not lastingly so) or pathogenic provided that they occur within a responsive milieu.
Pain is not pathology.
It is the absence of adequate attunement and responsiveness to the child’s painful emotional reactions that renders them unendurable and thus a source of traumatic states and psychopathology.” 9 The Buddha was after something similar in his Fire Sermon. The burning, fleeting nature of reality is not pathological, he was saying: It just is. If you create an atmosphere of attunement and responsiveness within yourself, one that mimics the mental and emotional state of an attentive parent, this pain and sorrow becomes not only endurable but self-liberating. It releases, and in the process, we can also be released.
    This phenomenon plays out in the realm of the everyday as well. No matter how hard we try to make a world that is rational, predictable, and under our control, things still go wrong. Traumas, big and small, are constantly interfering with our lives. If they are not befalling us, they are happening to our neighbors, and we have a choice in how we react. We can pretend they are not happening or we can meet them with attunement and responsiveness. A friend of mine was flying to Europe recently from New York. He got to Kennedy airport two hours ahead of his flight’s scheduled departure and waited for a good forty-five minutes in a huge line to check in. The clerk took one look at his ticket and told him, unceremoniously, that his flight was leaving from Newark, not from JFK. He had just enough time to race there by taxi to make his flight. Otherwise he would have to buy a new ticket.
    Berating himself and fueled with adrenaline, he ran to the front of the long taxi queue and pleaded his case with the woman at the head of the line. “Could I please step in front of you?” he asked her, his voice cracking. “I went to the wrong airport and I might be able to make it to Newark in time for my flight if I leave right now.” His trauma was in vivid display but the woman responded coldly. “Do you know how long I’ve been waiting here?” she scolded. “You may not cut in front of me. You should wait your turn.” The taxi dispatcher overheard my friend’s plea, however, and called out to him. Pointing to a cab that someone was just getting into, he waved my friend over. “Hurry up,” he said. “That person is going to Newark Airport, too. Get in.” My friend made it there just in time, his trauma ameliorated by the kindness of a stranger.
    This kind of trauma is happening all of the time, all around us. When the Buddha taught the Fire Sermon he was pointing this out. When we resist the underlying traumatic nature of things, we cut ourselves off from ourselves and from others. We become like the woman at the head of the line, jealously guarding our positions and impervious to the struggles of others. But when we accept the presence of some sorrow, we can embody the bliss of the taxi dispatcher, spontaneously responding to those truly in need.
    One of the most famous stories in the Buddhist literature also speaks to the ubiquity of trauma and weaves in the lesson of the Fire Sermon while playing on the notion of the Buddha as a physician. The tale is of a mother, Kisagotami, whose infant son had suddenly died of illness. Kisagotami’s predicament was all too vivid. Her son had died but she refused to put down his body. Bereft and on the edge of madness, she wandered through her village clutching the dead child to her breast, a stunning manifestation of grief and trauma. She begged every person she met to find her a doctor, someone to bring her baby back to life. The villagers were frightened of her and turned away. She became more and more desperate, more and more agitated, more and more distressed. Finally, one man took pity on her and told her that he had heard of someone with medicine for this kind of thing. She went to the