Psychoanalysis On and Off the Couch

"It is not enough to find interpretative frames in analysis - there must be a space for analyst and analysand to really regress and live through the traumatic past again. It may sound obvious today, but it definitely was not obvious at that time. In the early 1930s, Severn and Ferenczi and Bonaparte and Freud, in both of these dyads, the problem was how to offer the analysand a space to relive and also create a safe space that this can be what can really help, and Freud was not able to do that." Episode Description: We begin by appreciating the influence of Agnes's childhood in Warsaw as contributing to her interest in culture, history, and trauma. Her parents and grandparents rarely spoke of the traumas of war, which they barely survived. This all contributed to her interest in and dissertation on psychoanalysis in Central Europe. She encountered Sandor Ferenczi's work on trauma and immersed herself in studying and writing about his novel approaches to clinical work. This led her to pursue analytic…

"You have to understand the revolution of psychoanalysis as the idea that everything we represent both conceals something about our being-and-becoming as much as it reveals it. Once you are open to that, you, in a way, have entered the world in which free association is necessary, because free association, in my frame of reference, is not just uncensored talking. It's not just that. It's something that very specifically unsettles the rationality and the realism of discourse, such that it allows dimensions that were occluded or more accurately repressed than suppressed to come to the surface to a greater degree. In other words, we practice free association because it's freeing, and it's freeing of something that is essential to our being." Episode Description: Barnaby begins by describing how free association is a process that is not limited to speaking with increasingly less censorship. It is a process that is foundationally disruptive to the "repetitiously-compulsive way in which 'knowledge' has impeded the…

"I believe that to be inspiring, we have to have conviction. Conviction is the central thing to me. Conviction about treatment itself, and conviction about the way that we do treatment. I saw two analysts at two different times of my life, and they were very different. They had very different theoretical backgrounds, but one thing they had in common was their conviction - the conviction in the idea that this treatment was going to help me have a richer life, and I found that inspiring. I found them inspiring. I think that sometimes, in the effort not to be indoctrinating, not to engage in logical positivism, not to be seen as authoritative, I think we can err in the direction of a relativism that doesn't allow us to have the full-bodied conviction that I think we need in order to inspire people to stay the course of treatment and candidates to stay the course of training." Episode Description: We begin by considering how clinicians can be inspiring to their patients - in actuality, not just as transference…

Although I believe that transference interpretation is the core mechanism of change in psychoanalysis, I don't believe it's the only mechanism. I think there are other things that go on too. I also think that alongside the transference relationship, there's a real relationship. The final chapter of the book is titled "A Cure by Love", and I do think that in the real relationship between patient and analyst, something happens. People speak of corrective emotional experiences. I believe that they occur, but I also believe that for them to really bring about change, you need to analyze them. You need to understand what has happened between you. This comes back to the question of countertransference enactment. Countertransference enactments are inevitable. They're not a bad thing, they're an inevitability. What would be a bad thing would be if they went unnoticed and unanalysed. So, there are opportunities. This is the sort of thing that my analysis was about. A core part of it was about my desire to connect…

"In analytic training, and actually through my own analysis, is really where it happened. I think I just got more of a sense that whatever was going on with my students and the parents of my students was maybe not about me. It might not be all up to me, and something about that really freed me up to do better work. Another way I'll describe what you're talking about is that I had an adult violin student several years ago, and she wanted me to explain everything. And I said, "Well, I can. Do you want to learn how the violin is played, or do you want to learn how to actually play the violin?" Those are two very different things to me. I feel like what happened in the course of my analytic training, in the course of my own analysis, is I learned how to play the violin. The pre-stuff to that was about how analysis is done, but I actually learned how to do it and how to be it by going through it. Episode Description: We begin Ed's musical journey with his describing the importance of his musical family and…

"How do we continue doing this work when the socio-political realities are unimaginable? I've been living in Paris the last few years, and I continue to have a full caseload in Tehran and other cities. There was a time that the internet was cut off for our Iranian patients, so there is reality, and then there is a reality that actually affects the frame - they couldn't contact their analyst. But in the middle of all of these things, something very interesting came up, which is, some patients, as soon as there was the possibility of contacting me, they would find a way. There were other things that came up in the supervisions I was doing, particularly if the analysts were outside of Iran and the patients were in Iran. For example, one thing that came up in the supervision was that the analyst would write to the patient all the time, saying, "Are you safe? Are you okay?" That's not something I chose to do. When we discussed this and reflected upon this in the supervisions I felt like the analysts were feeling…

"We have a trove of treasure. These are the case studies, and we need the case studies - these are the flora and fauna of our field. This is how we work. We work by reading case studies and they enrich us. Not only do they enrich the community, but they also enrich us as therapists who write their case studies, and they get to be involved in deeper layers of the actual case study. When we write a case study we are in a better position to understand the patient, and we are in a better position to convey that knowledge to the psychoanalytic community. But as you said, it's a big challenge. Psychodynamic case studies belong to the genre of creative nonfiction. They are like memoirs, biographies, all are based on truth and imagination. This dual form of truth, what actually happened and imagination, is very important to our genre. But we are different from those who write memoirs or biographies, because we have responsibility to our patients and to our community." Episode Description: Aner views case reports as…

"I have always been fascinated by the world of animals. What fascinated me about them is that when you pay attention to animals, this is a world beyond words. Words are not part of their world, so you start paying attention to movement, to breath, to reaction, to the pause, all these things, and I found it fascinating…Certainly, in veterinary medicine, as any type of clinical medical practice, if a patient comes to you, there's always things that you can do. You can take a blood sample, you can do a radiograph, you can give oxygen, you can give certain treatments. There's always a solution that you can give, a fix. Psychoanalysis is very, very different. I haven't successfully overcome the urge to fix, but I have come to realize that solutions that are given too early are oftentimes not usable. So, as a clinical veterinarian, most of my solutions were usable. That's not what happens in psychoanalysis." Episode Description: Michele begins with sharing her life-long fascination with animals. As a veterinarian…

"As analysts, we have our own development - as humans, we have our own development. My view is that the work of analysis, if the developmental piece is present, requires some relatively sophisticated developmental capacity on the part of the analyst. The work is intimate, and the patient is going to know something of our inner lives, despite the fact that we work hard not to let our own selves interfere with the work. I think to truly trust the analyst, the patient has to believe that the analyst can tolerate knowing all of him or her. If you think about it, how many times have you heard patients say that nobody in the world quite knows him the way the analyst does? There's going to be something in that connection that doesn't happen anywhere else." Episode Description: We begin by outlining the distinctions between serving as a transference vs. a developmental object for a patient. Carla writes about "affective honesty," which concerns the analyst's willingness to have their heart be experienced by a…

"Humanism has been the dominant Western belief system of the last century. It's based on the worship of human wisdom, human creation, human experience, human mind, and psychoanalysis has very much emerged from this humanist tradition. We believe in psychoanalysis, that delving into our feelings, our thoughts, and our shared wisdom will allow us to access truth and meaning and find proper direction for navigating life. AI is changing all of that. Instead of trusting our feelings and our thoughts, people are turning to algorithms to make meaning of our experiences and to offer us direction. We're plugging in our data and allowing the algorithms, or Chat GPT or Claude, to do the thinking and the decision making for us." Episode Description: We begin with Freud in 1930: "Humanity would proceed to create unimaginably great advances in technology so as to increase our likeness to God." Amy outlines the challenge that AI poses to our humanistic tradition and values within which psychoanalysis makes its home. She…

"When I train candidates I always say start with Freud, learn the interpersonalist, learn the object relations folks, know from what you come, even if you want to be a radical interpersonalist, a radical relationalist, because having that stuff in your back pocket is organizing and creates an ideal to which you can aspire or choose not to follow, but at least you'll know what you're not following. My perspective on this stuff really comes from the idea that before we are free to break the rules, we need to know what the rules are and we need to be well grounded in them." Episode Description: We begin by appreciating the evolution of some fundamental practices in psychoanalysis. We consider the meanings of 'rules' and 'guidelines'. Joyce shares with us her current thinking on answering patients' questions – for some, it's helpful, for others, not. We discuss the use of the word 'fantasy' with patients as contrasted with 'guesses' or 'imaginings'. Joyce considers the many ways that patients terminate their…

"I'm not suggesting that repression has lost its place as a fundamental defense mechanism. Repression remains central, coherent, and fundamental to the founding of the unconscious. It is what makes certain contents inaccessible to consciousness, and what we access as psychoanalysts through dreams, play, symptoms, and associations. That remains true. What I was observing, and I'm still observing more now, is something different. When I see children and adolescents that are more capable to work on a task while doing homework, and at the same time listening to music, and at the same time texting with somebody - I don't think that they are real. This is my point. I don't think they are real. This multitasking way of living is part of life today… The clinical question for us becomes this - when does this multiplicity become a symptom? When does it interfere with the capacity for depth, for intimacy, for a sustained emotional contact? I think that this is what we need to see, to study and to differentiate in our…

"We are a group of analysts working in the greater context of the analytic world, but as a group, we have a profound analytic group process that's evolved and in profoundly successful ways - we've become a group that contains one another, and deals with great difficulties. Mel has given a taste of where we go to an emotional authenticity that's very compelling… Somehow, we've gotten to a place where nobody seems to be hungry in the group. You're not hungry for affirmation or support, so that there isn't a sense that people are waiting to say something smart or do something smart or make a brilliant interpretation, and there's enough resources left over that the tendency is so powerful to look to enhance somebody else's sense of aliveness and creativity." J.P. I feel very lucky in this group, because I received a gem of a gift that was unexpected. We were going along as a group in this wonderful way. I would look forward to speaking with everybody every four weeks. We got a lot of work done. We also became…

"In addition to the easy convenience of bathing two children together, or three children together, there are other motivations of bathing them together. Parents are less aware that there is an excitement in seeing the children naked - although convenience is what's stated first, I think other things do go into it. Through development reactions to the genital difference and nudity will change, and I believe that being aware of those changes is very useful for parents to make decisions about what they want to do in their family, about family nudity, toileting, bathing, running around naked." Episode Description: Ilene demonstrates the many influences on mothers' engagements with their daughters which include their own remembered and forgotten pasts, cultural influences and their unique imaginations. She mentions the startling messaging in the famous movie "Gigi", "Thank heaven for little girls...so helpless and appealing, without them what would little boys do." We discuss the power of girls wishing to be like…

"All my writing before this has been poetry, and over the years in my books of poems I found the lines kept getting longer. I think the move towards prose had me working on this journal form, which I've not done. Many people write their journals their entire lives. For me, it's a more dipping in and out of this form of work. I began this segment when my father-in-law was dying, and it began as a small series of prose poems about his decline. What I found myself wanting to do then is weave in stories from work, how they were intersecting with what was going on at home. And the thought that all analysts, all therapists, live in this zone of interwoven stories where we're following multiple narrative threads at once, but we tend to talk to each other in terms of one case story at a time. So it was important to me to have all those levels present, because that's really what a lived life is, is being immersed simultaneously and in all of those." Episode Description: Alice's 'meditative memoir' invites us into the…

"This came from an experience with a patient. It was early in my analytic training, and I was working with a supervisor who I really admired, and worked with her for a number of years. She was post-Kleinian, and was great at interpretation, formulation, and she was really helpful with just starting to guide me towards a lot of this work. I remember describing to her a patient session, and I was going through my process notes, and I said, 'I feel like the patient is inside of me. I feel like they want something that's in me, and I don't know what it is, and I can't quite access my own self, I don't know what to do'. It was through this initial experience where I really felt why analytic training versus other less intense training, we were also right at the time doing infant development, offered so much. It was early in my training and she suggested I think about an infant or even a toddler when they want something from their parents - they want something from their mother. The mother kind of feels this kind…

"[A couple state of mind] is the capacity to be subjectively involved with both individuals, but then importantly, to be able to step back, find a third position, and try to understand what the couple are creating together. Although it's kind of obvious in a way, because surely, that's what a couple therapist is doing, they're trying to understand the couple relationship. It can have quite a powerful effect on the couple coming for help, because very often they're coming with a different state of mind. They're coming with a state of mind where the other one is felt to be the problem. Quite often, one partner feels brought by the other for treatment, and it's very much a kind of two-person interaction - 'You know, if you weren't this way or if you did this for me, then I would be happy'. What perhaps the couples don't have is the capacity themselves to step back and observe what they're creating together - that's the couple state of mind. The couple state of mind is initially in the therapist. It's the couple…

"To come back to this idea of 'groaning' - I really like it because I think it's a good description of the work we do, but particularly because it refers to Antonio Ferro's concept of the absorbency of the frame, which I think is another way of referring to it, that the frame can take a little give and take, that there's something organic about it. It has a structure, but it's absorbent, it can move, it's alive. So that is a very important concept. I think a lot of younger analysts or psychotherapists who want to be inspired by psychoanalysis don't let themselves feel comfortable letting things happen first before they try and immediately intervene and feel that they have to have some kind of magical response to it." Episode Description: We begin by unpacking the meanings contained in the metaphor of the 'groaning' analytic frame. Allannah speaks of flexibility, containment and "the expectation of misunderstanding." She shares the importance of the analyst having a sense of an internal frame which is then…

"A saturated state is a state in which the conceptual or emotional object has absolute value, it is already stacked or closed to new meanings and therefore cannot undergo any kind of transformation. An unsaturated state, on the other hand, is a state in which the emotional or conceptual object is in an open state in which it is still open to transformation, to new meanings, to all kinds of change. What I think is interesting and important is to understand that one of the most difficult aims of working with traumatic objects is linked to this transformation from saturated to unsaturated states. Traumatic objects become fixed in a saturated state, which does not allow them to undergo any transformation within the psyche or within the therapeutic analytic process. The saturated state of traumatic events or objects is a frozen state in which therapy or analysis is used to preserve rather than intervene. This creates, in quite a few cases, a situation that I call false therapy or false analysis - a process, a…

"This patient taught me a lot. The context was that I just finished my second training as a psychodynamic psychotherapist and I felt I needed to prove a lot, and I clearly arrived with the wrong agenda. It was that if I was good enough and smart enough, a clever enough just graduated psychodynamic psychotherapist, I would manage to get into why the patient is struggling so much with the realization of his mother's cancer. That is a resistance, he didn't want to touch the topic at all. I thought that if I uncover the underlying reason why the cancer of his mother was so extremely distressing, and be able to explore with him how he's processing this, I would be helping him. I was extremely wrong. The patient was really generous with me. What I meant is he was forgiving. He clearly was tolerating me trying to push for something he really had no appetite for." "Psychoanalysis is not only about clever interpretations. Psychoanalysis can be about the tools to help us feel what we are experiencing. And in those…

"We bring our patterns with us wherever we go, into every relationship, and we necessarily and inevitably bring them into the therapy relationship or the psychoanalytic relationship, because that's a relationship too. It's not a matter of choice. It simply happens. It happens everywhere. The therapist doesn't do anything to make it happen. This is the human condition. We bring our patterns. The thing that makes psychotherapy, psychotherapy, and not just another relationship, is that we do something different. What we do that's different is, instead of just repeating our same old patterns with a new person, we create the conditions where it becomes possible to notice the patterns, to recognize them, to put words to them, and understand them and discuss them. Out of that experience and that understanding comes the freedom to do things differently, to not have to repeat the same patterns. I always make a point, is that true for everyone? Does everybody need therapy? Well, everybody repeats earlier…

"The similarity between Freud and Kohelet [Ecclesiastes] is that both of them believe that there's no overarching totalistic system that integrates all the disparate experiences that one has. You have that, Freud says, in psychotics, and you have that in philosophers, and you have that in devout people - they look for systematicity. They try to cram everything into a framework of meaning. Both Freud and Kohelet reject that. They don't have a worldview in that way. However, in order to flourish, you do need a meaning-giving, affect-integrating and action-guiding set of considerations. You can't just be out there like a windowless monad floating around. There are some core beliefs and values that anchor a person, that give them footing. So there's a difference between a totalizing worldview and a workable framework that's open to critique." Episode Description: We begin with a brief reading from On Transience and Ecclesiastes and consider how they both belong to 'Wisdom Literature' while separated by over 2000…

"With Kristi [second analyst], it was much, much deeper. This whole dependent and infantile part of me was coming out. This is psychoanalytic language - I was moving into a regression that was terrifying, because I had been trained by my mother, and it was my nature, and it was what had worked for me to really approach things as an 'independent person' ie I don't need anybody; I don't need anything; I can function whatever happens. While I explored a little bit of that with Lane [first analyst], it was only very slight, and we never talked about it. With Kristi, she would actually make me aware of it, and I would become aware of my own need for her and withdraw. With Kristi, it was immediate that I knew there was much greater complexity going on, a level of complexity that I couldn't have handled in my 20s. And we locked horns almost immediately." Episode Description: We begin with describing the various psychotherapy journeys that individuals undergo in search of healing. In her memoir, Joan describes two…

"Some time ago, I realized that there was such a thing for me as experiencing my patients as being friends, but they were psychoanalytic friends. It was a psychoanalytic friendship that was quite unique and unlike any other friendship. I think that's what people are talking about when they write about psychoanalytic love. It's not love like any other kind of relationship, because the psychoanalytic relationship is so unique. And I feel the same way about psychoanalytic parenting. It's like it's close to mentoring, but it's different because the structure of the relationship is different than from a mentor or an esteemed and loved teacher. It really is helping somebody with the whole process of development and helping them grow, mature, and become more comfortable with themselves and to know themselves better. That seems to me the essence of parenting, and I don't think we should feel defensive about thinking about it that way. That doesn't seem to me that it's my counter-transference in needing to be a good…

"This really is the full motivation for my having written the memoir. I want people to know what the process is like; not only what the process is like but what the feelings are that don't really make you think of psychoanalysis as a way of changing your life. We're just living and hoping that things will change without really taking account of the fact that we could be living better lives and in a better way. I began to think of the ways of the world and the wickedness in it. There's so many things that we do to keep us going - me and my aphrodisiacs, and I think other people doing other things just to divert them from the misery and unhappiness that they feel. I don't know how often that's looked at or discussed, so I hope the book does open that up a little bit." Episode Description: We begin with Beverly's description of her early years of feeling lost and the consequent self-destructive patterns she replayed. Years of sensation-seeking led her to become "exhausted, limp, tarnished, and each time, more…

"I think that the comparison [between political and erotic passions] is related to the danger of transgressing boundaries from the side of the analyst. It's not totally the same, but it's because of the emotions and the danger of being too much involved as an analyst, if you don't pay attention to what is happening in ourselves with our own emotions, then it can be similar. I think both are important for the psychoanalytic process, to see it as a real relationship - there is this setting where two people in the room meet. They are real persons, but at the same time, a kind of dramatic play fantasy creation coming up from fantasies of the patient, and our own reactions as analysts come into play and gradually just build up the story that is mainly related to the patient's biography, the patient's relationships, and what's going on in her or his life at the moment, but now in relation with us." Episode Description: We recognize the passionate political world we are living in and the challenges it introduces…

"I was quite protective of the parent reader while I was editing this. I feel that so many of the books out there on the shelf have a real kind of finger wagging quality to parents. They kind of tell parents what to do, what not to do, mostly what they're doing wrong. I felt like I wanted to create a resource that empathized with the parents' position, and that protected them, because this is literally the hardest thing in the world. So the protectiveness felt important to me, and it was one of the things that was really quite important that we always held the parent in mind, which is why every letter starts with 'Dear Parent'." Episode Description: We begin with acknowledging the 'profound ordinariness' of the parenting experiences that these thirty-nine psychoanalysts share with the reader. They openly reveal their vulnerabilities, childishness, ambivalences and sorrows. They also share their delights, pleasures and feelings of accomplishment. The letters that we read include those on parental…

"I have had quite some reactions to the article [on their psychoanalyses]. I was also telling Mauro and my colleagues that out of quite a number of articles I've published on maybe more pressing issues in the field of cancer research, for example, brain tumor research that I've spent quite some time with, I think it's actually the article [on psychoanalysis] that probably prompted the most reactions, at least in my personal surroundings, and the reactions have been overwhelmingly positive. So colleagues are very interested. They often ask questions about psychoanalysis, quite specifically, how it works, how it contributed, and also complemented the article in the sense that it was something that was quite outside of the box, so outside of the typical surgical publication." - FV "How can we reach surgeons? How can we make this interesting and attractive for them to even consider? I think most surgeons will be very performance-driven people, and I think that it goes hand in hand that that type of person will…

"I really think that the purpose is to make space for the unknown, uncertainty, and for our kind of humility in the face of the complexity of our belonging to the physical world. So it's our animality, our physicality, all of that is so complicated and difficult to grapple with. The unknown is uncontrollable and is a huge abyss, as we know, for everybody. I do think that I'm trying to pivot here a little bit towards meeting the patient's attempts to grapple with that unknown." Episode description: We begin by examining the assumptions of causality that we humans commonly invoke when faced with physical ailments. Childhood imaginings come forward during such times, and, despite being distressing, they offer comfort in the face of frightening uncertainty. Similarly, analytic theorizing has occasionally suggested certainties in the face of the unknown. This may limit the analytic space, thereby making vulnerability, fears, and new awarenesses less accessible. Sharone presents clinical material from patients…

"The subject of affairs, I think it's of interest to everybody. We have all had an Oedipal experience - we've all been babies who have at some point realized that we are not the only person. We're not perfectly fused with our mother, and she has other things to do, and there may be a father. We've all known what rejection feels like, and probably betrayal, and I think that affairs are in our unconscious. I think that's sort of evident in the way that most great novels, most great films, or at least many, have an affair at their heart. From Anna Karenina to Madame Bovary to Fatal Attraction, I think this is something that is just interesting. I wanted to write about affairs because I think they are a way of showing what psychoanalysis can do in a field in which everyone has an opinion on, and probably most people, in some way, have been indirectly or directly affected by. That was really the sort of the genesis for wanting to write about affairs." Episode Description: We consider the challenge of writing…

"Now's the time to tell that wonderful story of the little boy. He was about two or three years old, and he went in the icebox to get some milk, and he managed to get this big carton and spill it all over the floor. Now, needless to say, there'd be a lot of parents that would react very negatively and frustrated - this mother happened to be a scientist. So she came in, she saw the bottle of milk, and what had happened. She went and got some paper towels, put them on the milk, and said, 'Look at this. Look how the milk starts creeping up these fibers of the towel. Isn't that cool?' And then she said, 'Look, if you have something heavy you need to get out of the refrigerator, feel free to call me. But how neat is this that the milk is being absorbed by the towel?' Well, she was a scientist, and he became a world-class scientist. She understood his interest and she didn't bring a fear and shame-inducing reaction, and all the negative effects that could have resulted if she had handled it differently. Instead,…

"In the analysis, the place where you face the experience of otherness, of foreignness, of the unconscious that goes through you, it doesn't appear as knowledge. Of course, in an analysis, you get a lot of knowledge, but it's not an important aspect of an analysis. I think that in the analysis, and that's the idea of using that word 'transmission' instead of 'teaching', what you receive is something that the analyst doesn't have. When you receive some knowledge from a teacher, you receive the knowledge the teacher has. When you transmit something, or when you receive something that has been transmitted by the analyst or by the psychoanalytical setting, is something that the other doesn't have. It's a kind of void. It's a kind of fire. It's like the baton that every runner passes to others in a relay race. It is something more difficult to be grasped with words, is something elusive to words, but it does exist." Episode Description: We begin with describing the 'necessary foreignness' of psychoanalysis, "It…

"I think that my analytic awareness of denial and projection and the concreteness of psychic reality when executive function wanes, that I could help the other caretakers to understand some of what was going on - to give them a way to understand that relieves their sense of frustration and uncertainty. I think that the analytic awareness of denial, of projection, that these things are not generally recognized by many caretakers, but it does reorient and make the caretaking function much more tolerable. It expands the understanding of what goes on in the waning personality. I also think that analytic work fosters the capacity to tolerate ambiguity, uncertainty, pain and frustration and in that way may allow us, the analytic mind, to tolerate some of the intense affect - as sort of the phrase I love from an Italian analyst, as "writings waiting to be completed" - by the analytic mind. We can hold and metabolize the difficulty and offer that kind of function rather than unpleasantness just to be rid of. These…

"All of this together shaped how I began to think about mind, not as something to be mastered, but as a landscape of the unspoken whether it was ghosts or griefs or desires that were hard to relinquish. I saw that the ghost was not always an 'other'. It was often intimate, tied to lost ones, sometimes to unmet desires, to unbearable longings, but in some ways possession was an attempt to keep close what was slipping away. The ghost doesn't just haunt, it feels as if it wants something, and we just have to learn to develop ears to listen to what it wants." Episode Description: We acknowledge Loewald's concept of 'ghosts becoming ancestors' and consider the similarities and differences with those who hold 'ghosts' to be literal. Shalini shares with us her journey to open herself to the uncertainty and ambiguity of these externalized entities while appreciating both their cultural and intrapsychic sources. We learn of her family's involvement with exorcisms, especially her grandmother's "fearless warmth" and…

"The theme that I found with IPSO [International Psychoanalytical Studies Organization] was that there was a common theme [in psychoanalytic training]. There was an initial phase full of terror and excitement, and then a middle phase of maybe some lethargy or apathy or disillusionment. In that middle phase, many candidates found IPSO, or IPSO found them, where they found refuge. They found solace. They found community, not just at their local institutes, but at this kind of world market. Many of the candidates talk about what a timely and wonderful experience it was to be seen, to be validated by fellow candidates in a way that only fellow candidates can do. At least a couple of the authors have written about how they were delighted to see that more than anything else we are similar as human beings, no matter where we're from." Episode Description: We begin with recognizing the deep attachment that many analytic candidates have about their training experiences, which includes affections and resentments.…

"When we reconstruct [in a patient] a possible lacking object or role or function, we see that if the analyst himself has been able and the patient allowing him to be able to enter to a deep level the objective reality of the internal world of the patient, it can happen that some new function or position can be achieved. This is something that could be rare but it happens. This is one more reason for not blaming the length of some analytic treatments, because time is needed for entering that internal deep area where the analytic relation can create something new. Transformation is also one of the words that in our analytic world became more and more common and utilized because we have achieved the certainty that there can be a transformation. Not only an understanding or a clarification, but also a transformation of the quality of the objective world and of the relation with it." Episode Description: We begin by describing the differences in psychoanalytic approaches today as compared to past generations.…

"The original papers that were written about the analyst's unconscious being attuned to the patient's unconscious by Hyman and Racker, in both cases they talk about this phenomenon. But both of them utter a caution, which is that one always has to take into account one's own 'mishegas'. Essentially, what they're saying is, the unconscious is pretty individualistic and we have our own things, and we have to consider that possibly it's our own difficulties, our own unconscious, that is playing a bigger role in our countertransference reaction to the patient's unconscious." Episode Description: We begin by discussing the meaning of the many italics throughout the book and my sense of their being an expression of Fred's wish to be carefully understood. This is part of our conversation where we examine how internal reactions are used to comprehend another person's mind. There are a number of themes to this work, and to Fred's contributions over the years, which focus on helping individuals understand the way…

"The idea of analytic neutrality, which was more or less a cliche truth when I was training back in the 1980s, is clearly getting at something very important, which is that we mustn't try to pre-conceive where the patient's development is going to take him or her. But that doesn't mean that the development is not in a direction. Aristotle famously said that the human being is a 'zoon politikon', a creature who belongs in a somewhat structured society. Healthy development is in that sort of direction as we become more integrated, as our 'ghosts become more like ancestors', to use that famous metaphor. We become more aware of the reality of other people and their real as opposed to their fantasy importance in the ecosystem of which we are all part. And this makes possible the sort of ethical realization that Levinas was talking about. We recognize the reality of the other. We discover that we are interconnected. We are part of something that is hugely greater than ourselves and that goes beyond our knowing.…

"There are very specific fears that people have that are specifically related to their own childhood, and I'd like to give an example. A mom with twins had a kidnapping fear. She was afraid every time she saw a car drive by her house that her twins would be kidnapped. Now this mother was herself adopted when she was a newborn, but her adoption did not become final until she was one year old. Her twins were approaching one year. I was struck by the anniversary of her fear of kidnapping, and when I asked her who she thought was driving the car that drove by her house, she blurted out, 'my biological mother - adoption was never an issue for me, I have the best parents,' she said, but her fears about her babies being kidnapped were rooted in her own guilty feelings. She said, 'I get to keep my biological babies and my biological mother did not. I can have biological babies and my adoptive mother could not.' Carrie's fantasy that her biological mother was threatening to kidnap her babies represented both her…

"The amount of guilt and the sense of alienation that people feel when they fall in love with someone who is 'outside', and the struggle that they have to undergo to explain that choice which they fully don't understand themselves, is a very deep conflict that my work tries to capture. The title of my book is 'Intimacy in Alienation', and alienation is something that is really very pregnant in the identities of these individuals who feel like aliens to their own community because their community cannot imagine why are they seeing the other as something positive but not as how the community wants them to see. So there's a big gap that often gets deeper and it widens and it really forecloses any conversation and imagination." Episode Description: We begin with considering the nature of 'malignant othering' that Ashis describes in parts of the Hindu-Muslim interface in India. His thesis is that transcending the binary into a 'third' is essential in the "quest for newer foundations defining Hindu and Muslim…

"I belong to the race that in the Middle Ages was blamed for all the plagues and such experiences have a sobering effect, and they do not arouse the tendency to believe in illusions. Much of my life has been devoted to trying to shed illusions. But if there is an illusion worth believing in, at least partially, this is the illusion: that we learn how to divert the impulse of destruction from our own kind, how to stop hating each other because of trivial differences, and stop killing each other for profits. That we stop taking advantage of the achievements of progress to control the forces of nature in a way that will lead to our destruction. Without this illusion, what future awaits us?" Sigmund Freud, Letter to Romain Rolland, 1923 "I found [this letter] in the collection that Eran Rolnik translated into Hebrew. I met it in the Hebrew version, and when I got back to the German, something else happened. In the Hebrew translation it was talking about the 'hope'. But then the people in Vienna told me in German…

"I've had the experience of having some wonderful supervisees, many of whom have done quite fine work and where it has not been an issue of any kind of great concerns. And allowing the candidate to see what's written and also discussing it with them, obviously makes it quite easy for them to get both positive input, but also at times, input that will help them evolve and deepen their work even more." Episode Description: We begin by exploring the critical role of case writing in psychoanalytic training, discussing Stephen's concept of "a fourth pillar of analytic training." Stephen introduces the dynamic interplay between writing and self-reflection, arguing that the act of writing illuminates resistances, countertransference, and areas of growth that might elude the analyst in supervision or personal analysis. He shares his innovative "three-minute chess match" technique for identifying the heart of a case narrative and reflects on his journey—from his mother's poetry to his current work mentoring…

"I feel so strongly about this [collective commemorative ritual]. I think that early psychoanalytic writing overemphasized the value of separation-individuation and pathologized the opposite. It's been through personal experience that I have come to see that in a different way with regard to Jewish commemorative ritual which takes place a couple of times a year. But also some experiences that I have had outside the realm of religion. The one that pops to mind was what President Biden did about a year after the first onslaught of the Covid epidemic. He had candles put all around the reflecting pool in Washington, one candle for every number of people who had died, and this was broadcast on television. I sat there and I wept over thousands of deaths, and then I began to think about the power of the experience of mourning with others. Despite the fact that we didn't all lose the same person, we had all lost somebody to this virus that was not as yet being managed. There was something incredibly powerful about…

"What Freud may have missed here is that the investment in the lost object is a much more reconstructive and integrative process. It's one where we remember all the stories that we have heard from the lost object - the repetitive stories about the childhood of the person or how they met significant others and all these stories are within us and revived, and we have questions. We think: 'Too bad I never asked about this or that' and in activating these memories we also experience joy and we have a slow process of integration which is not necessarily about loss but about how continuous this person lives in our mind and that is a little bit the focus of this novel. It's in that sense a portrait of the mind and the process of mourning." Episode Description: We begin with recognizing Cordelia's contributions to clinical and theoretical psychoanalysis in addition to her fiction writing. Her latest novel, Memento, has been described as "a journey through the labyrinth of the dream world" and invites the reader into…

"A number of art schools in the early 60s said: "Clearly, it is the relationship of the painter to the medium that is the essence of painting - the painter must be emotionally present, and this is what we should instill in our students." So they started to take away traditional training in art schools of representational drawing, of color theory, of figurative drawing, and what they ended up with was a generation of artists who were passionately throwing paint at canvases but unable to make art. The relationship between the fundamentals and intuition is very complicated. Nobody seemed to make the point that the great abstract expressionists were all trained for decades in traditional art schools. That's what they came out of, and we see this in our analytic colleagues. Many of them are writing wonderfully at the moment, but they were trained as Kleinians or trained as ego psychologists, and they have that in their bone marrow. The kind of representational work with Apple [painting of his dog] that I am…

"The Holocaust seems to me to be the paradigmatic case of the acting out of unconscious fears, fantasies and projections onto another group that has ever occurred. It is the place therefore for psychoanalytic concepts in understanding anti-Semitism and racism more generally. Particularly in this context and thinking about Nazism and Nazi perpetrators is crucial, especially given what for me is so interesting about this is not just thinking as a historian and how can I borrow psychoanalytic ideas to enrich the thing I am interested in explaining. Also, because the history of psychoanalysis is bound up with this history. It's why I cited Fenichel and Loewenstein - the idea of psychoanalysis as this 'Jewish science', of the emigrates all persecuted by Nazism and how they restarted their lives in the US or elsewhere, the grappling with the German psychoanalysts after the war, the conflicts in the International Psychoanalytic Association after the war - these are all part of the history of the Holocaust. For me,…

"The historian [of the vineyard] gave us regular feedback on what she was finding, and she also brought in oral historians to take our own life histories. There's also a psychoanalytical point to be made here - you can take refuge in this scholarly exercise, going into archives and finding out things that happened hundreds of years ago, you can all too easily remove yourself from that: 'This is what happened long, long ago'. But all of us on this farm, we had all lived through Apartheid. The oral historians who wanted to participate, we met over many sessions in my living room and the oral historians asked each of us who volunteered to participate to tell our stories of our lives and it was a real revelation to me. Despite my abstract awareness, the actual concrete listening to people who I was getting to know as individuals, to hear one after another account of the grinding poverty of what it actually is like to be a poor black farm worker in South Africa under Apartheid." Episode Description: Mark shares…

"I think it is very interesting to open a debate and talk about this impact of the culture, this epoch, in the subjectivity and never losing the internal work within psychoanalysis, within our consulting room. So when I quote the Lacanian way of saying the 'declination of the father's name', I am talking about these times, this epoch, in which the reference and the subjectivity fails in respecting what we can call 'the authority'. But 'the authority' means not authoritarian systems - it is the law, it is the possibility of symbolization, and it's the way of being free too, because without some limits you cannot be creative, you cannot be open to symbolization. We are talking about how the 'other' is working in this new social environment and how this evanescence of the father's name is part of a situation that leaves open to the death drive." Episode Description: We begin with recognizing the aspects of chaos that surround us in the real-world. Gabriela takes us from there into the chaos that often lives…

"I was very interested in the unspoken thoughts and feelings of the patient because I think one of the things about free association is that in the beginning most of what's going on with the patient is unsaid. As the analysis evolves more and more of the unspoken becomes spoken and more of it becomes at the center of the analytic space. I wanted to show the evolution of the unsaid. At the beginning of the book, the unsaid is more than the said, and then it evolves as the analysis goes on." Episode Description: We begin discussing Roberta's first career as a sociologist which she described as an effort to disengage from her self-focused ruminations. She pursued psychoanalytic training after receiving her PhD in sociology. She also continued as a writer of both fiction and non-fiction. Both genres represented her personal as well as other-oriented reflections. Her book Our Time is Up is likewise a combined memoir and novel – she both is and isn't the young woman 'Rose' whose analysis with 'Joan' forms the…

"There was a lot of dilemma, and I wasn't able to definitely deal with the sudden knowledge of my cancer and to be able to impart that information in a more containing and structured manner so that my patients can be held even in that situation. But the consciousness was there about how to go about it. Whenever I was asked by the patient directly, or if the necessity arose where the hospital needed to impart the information, I did agree later that they can let them know about the cancer situation, and the patient can connect to me directly. When I was in a better stage, I knew how to deal with it, but that was months later. I found that the honest submission was more helpful for me and for the patient because when certain larger than life events happen, it probably connects us in a more humble way to the community - that the analyst as healer is not supreme above all of this, and who can also be affected with such aspects of life." Episode Description: We begin with honoring the clinical difference between…