Many of us grew up in environments without being taught to connect with our emotions. Our primary caregivers—our attachment figures—may have been inconsistent in providing the emotional support we needed. As a result, we learned to disconnect from our emotions, making it challenging to recognize and express our needs. This disconnection often lead to developing certain attachment styles, particularly dismissive or avoidant attachment styles.

Attachment theory, developed by John Bowlby and further expanded by Mary Ainsworth, suggests that how we form bonds with our caregivers in childhood influences how we relate to others as adults. Individuals with a dismissive attachment style often downplay the importance of emotional connections and maintain high independence. They tend to avoid intimacy and may suppress their emotions, leading to an outward appearance of self-sufficiency, but inwardly, they may struggle with loneliness. On the other hand, those with a fearful-avoidant attachment style, also known as disorganized attachment, experience a combination of fear and avoidance in relationships. These individuals desire close connections but simultaneously push them away, often due to a deep-seated fear of rejection or hurt.

When emotions arise, those of us with these attachment styles often lack the tools to process them effectively. Instead, we dismiss or avoid these feelings, which profoundly impact our relationships. The strategies we use to avoid our emotions are varied and often subtle. These defensive strategies serve to protect us from the discomfort of facing our feelings directly. Common strategies include rationalizing, where we explain away emotional experiences with logical reasoning, thereby avoiding the need to engage with the underlying feelings, and intellectualizing, where we approach our emotions with a detached, analytical mindset, treating them as abstract concepts rather than lived experiences. Another strategy, spiritual bypassing, involves using spiritual beliefs or practices to avoid confronting painful emotions or unresolved psychological issues. This form of bypassing is something I encountered frequently during my spiritual training in the Zen tradition during the COVID years, as well as the mew-age spiritual communities.

There is a famous Zen anecdote that illustrates the extreme form of detachment that can arise from a deep understanding of Buddhist teachings. A Zen monk perceives a fire in his family home. Despite the urgency and danger, he remains calm and unmoved, reasoning that since everything in this world is a projection of the mind and ultimately an illusion (Maya), there is no need to be disturbed by the fire. This story is often used to illustrate an advanced understanding of Zen teachings, where one transcends the dualities of life—gain and loss, life and death, destruction and preservation. For me, it also serves as a point of reflection on the balance between spiritual realization and compassionate action in the world. No construct, spiritual or intellectual, will gives us the tools we need to connect with our feelings and needs, and therefore understand those of others. Any form of awakening or intellectual achievement demands both wisdom and compassionate engagement with the world.

Regardless of our spiritual traditions or understanding of reality, connecting with our emotions is crucial to our development as human beings. Through therapeutic work, we can begin to reorganize our attachment styles, empowering us to live more fulfilling lives with ourselves and those we relate to. Therapy provides a safe and supportive environment to explore these defense strategies and the underlying fears they mask. By bringing awareness to these patterns and taking responsibility for our growth, we can gradually dismantle them, allowing for a more authentic connection with our emotions and, consequently, deeper, more meaningful relationships.

The goal is not to ignore our emotions or bypass them, but to integrate them into our lived experience, embracing the full spectrum of what it means to be human. This integration is not just a process, but a valuable journey that enriches our understanding of ourselves and our relationships.

References

Ainsworth, M. D. S., Blehar, M. C., Waters, E., & Wall, S. (1978). Patterns of attachment: A psychological study of the strange situation. Lawrence Erlbaum Associates.

Bowlby, J. (1969). Attachment and loss: Vol. 1. Attachment. Basic Books.

By Ari Leal, Therapist

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