The Adam and Eve story as exemplar of an early-life variant of the oedipus complex

The Adam and Eve story is construed as having an organizing function that facilitates the analytic understanding of certain patients. In this interpretation, the story epitomizes a psychodynamic in which progressive growth, with separation and individuation, of the young is experienced as perilous--not only to them, but also correspondingly to their procreators. In the myth, the increasing psychic and physical maturation of Adam and Eve produced a crisis. Not only was divine authority flouted, but also apprehensions were aroused that God might be humbled or diminished. This threatened him, evoking his wrath and leading to the punishment by abandonment of his youthful wards. It is suggested that the story depicts an emotional complex of widespread application and is an archaic version of the oedipus complex, continuous with the oedipus complex proper, but from an earlier stage of development. This archaic complex is delineated with clinical vignettes, and a clinical explication of its various components is provided. Clinical management is considered, particularly with reference to the challenge that a closed-system perspective (Fairbairn 1958) presents to a patient's development.     

Freud's Little Oedipus: Hans as exception to the oedipal rule

Freud's "The Analysis of a Phobia in a Five-Year-Old Boy" is regarded by Freud and by analytic readers and commentators as a prototype of his conception of the oedipus complex. A literary methodology is used to show that the interpretation of the oedipus complex at work in Freud's text in fact differs from Freud's standard view of it. While studying the paper as text, not as case report, may obscure or distort some clinical matters, it is valuable in that it makes legible a sort of theoretical unconscious in the text. In contrast to Freud's typically tragic view of the oedipus complex (in the tradition of ancient Greek tragedy), the Hans study evokes a comic vision (in the tradition of Greek New Comedy). This comic vision allows Hans a happy imaginative ending to the oedipal dilemma, challenges certain epistemic pretensions, and emphasizes the oedipus complex as a set of abiding existential questions. Given the deep link between Freud"s oedipus concept and a tragic view of human life, this departure in the Hans paper is a fascinating anomaly.     

Demythologizing oedipus

The oedipus complex is a basic psychoanalytic concept, which is only historically tied to its eponymic myth. It works in our system and in our method as a hermeneutic principle, organizing our understanding of the discourse of patients. Its validity depends on the situation of childhood development within the family, with its attendant passions and desires.     

The role of an early-life variant of the oedipus complex in motivating religious endeavors

A close reading of sources Freud used in writing Totem and Taboo supports the thesis that a predecessor archaic oedipus complex is instrumental in motivating religious worship. This early-life complex manifests a psychodynamic in which birth, growth, and self-realization, to varying degree in each individual, tend to be psychically correlated with diminution and harm vis-à-vis one's procreators. As a result, the psychodynamic is likely to induce unease over youth exercising its powers. The story of Adam and Eve, which depicts a growing self-determination being stymied and coming to grief, is a mythic epitome of this psychodynamic. Religious practices serve to expiate the sense of unease, partly by replenishing and even recasting seemingly diminished procreators, through myth and ritual, into omnipotent, immortal entities, and partly by reversing individuation's challenge to authority by exhorting submission to, and even union, with the divine parent. The sources used in demonstrating the various means whereby religious practices serve to ameliorate the burden of "original sin" include W. R. Smith (1894), the Old Testament, and studies of archaic religious rites, including those of the Aztecs.     

Changes in the level and quality of object relations in psychoanalysis: followup of a longitudinal, prospective study

As part of a prospective, longitudinal study of suitability for and outcome of psychoanalysis, 22 patients were evaluated for changes in the level and quality of their object relations. These patients had been accepted for supervised analysis with candidates in training by senior analysts who had diagnosed them as neurotic. The majority of these patients reported difficulties in relationships as at least one of their reasons for originally seeking psychoanalytic treatment. Prior to beginning analysis, each patient was given a battery of psychological tests. One year after the termination of analysis, the test battery was readministered and a followup interview was conducted separately with each patient and analyst. Ratings of change based on patient and analyst interviews and comparisons of psychological tests before and after treatment all showed statistically significant improvement in the level and quality of object relations for this patient group. The results of this study support what is often observed in clinical practice, that psychoanalysis has a positive effect on the level and quality of a patient's object relations.     

Analytic preparation: the creation of an analytic climate with patients not yet in analysis

The art and science of beginning an analysis has a life of its own and can be considered in many ways quite apart from its later stages. An incremental path forward is smoothed for patients who are not yet prepared to analyze, and builds eventually into something readily recognizable as an analysis. The term analytic preparation refers to this set of processes. Early on, the analyst is concerned less with facilitating an early replica of an idealized analysis than with facilitating the mutual adaptation of patient and analyst as they begin to negotiate a "thought community." Since analytic preparation is not an entity, it does not neatly overlap in real time with the opening phase as usually described, does not have a discrete beginning or end, and does not abruptly shift mid-stream into analysis proper. Some relations between analytic preparation, analytic interaction, and the interpretation of transference are examined.     

Elements of the Oedipus complex: A Kleinian account1

The author discusses and illustrates the place in current Kleinian practice of the analysis of the Oedipus complex. He outlines the development of the concept of the Oedipus complex by Freud and by Klein and later writers in the Kleinian tradition. Because the child's exclusion from his parents' sexual relationship represents such a fundamental aspect of reality for the child, analysis of the patient's responses to the oedipal situation constitutes the central task of analysis. Despite the Oedipus complex being in this way central, it is sometimes hard to discern because what is most visible are the patient's defensive responses to the oedipal situation. The emergence of meaning in analysis is often understood unconsciously as the product of the parental intercourse, represented by the work of the patient with the analyst, or of the analyst's or the patient's mind. The analysis of the patient's characteristic reactions to moments of meaningfulness in analysis is therefore an especially fruitful focus for the analysis of the Oedipus complex. The author illustrates these ideas by three clinical examples, from a 3½‐year‐old child, a borderline psychotic patient and a more neurotic patient.     

Self-envy and intrapsychic interpretation.

Self-envy is described as the consequence of an early split between different part objects which form the structure of the oedipus complex. This takes place between an excluded destructive child part and another part usually modeled on a harmonic parental couple or on a creative and successful adult. The former will attack, paralyze, or destroy the latter, out of envy within the self. There are three main advantages in using an intrapsychic interpretation: (a) avoiding possible transference collusion in paranoid or perverse borderline structures; (b) eliminating possible persecutory anxiety from superego part objects projected into the analyst; and (c) putting the conflict in the right place, inasmuch as transference is a projection of internal conflicts. Clinical material is presented.     

The reality of the other: Dreaming of the analyst1

The author discusses the obstacles to symbolization encountered when the analyst appears in the first dream of an analysis: the reality of the other is represented through the seeming recognition of the person of the analyst, who is portrayed in undisguised form. The interpretation of this first dream gives rise to reflections on the meaning of the other’s reality in analysis: precisely this realistic representation indicates that the function of the other in the construction of the psychic world has been abolished. An analogous phenomenon is observed in the countertransference, as the analyst’s mental processes are occluded by an exclusively self‐generated interpretation of the patient’s psychic world. For the analyst too, the reality of the other proves not to play a significant part in the construction of her interpretation. A ‘turning‐point’ dream after five years bears witness to the power of the transforming function performed by the other throughout the analysis, by way of the representation of characters who stand for the necessary presence of a third party in the construction of a personal psychic reality. The author examines the mutual denial of the other’s otherness, as expressed by the vicissitudes of the transference and countertransference between analyst and patient, otherness being experienced as a disturbance of self‐sufficient narcissistic functioning. The paper ends with an analysis of the transformations that took place in the analytic relationship.     

Essential elements of the work of a supervisor

The supervisor’s prime task is to consider from the very beginning the analytic ability of the analyst presenting the case; this can be assessed by observing how the colleague transcribes the clinical material and describes what is meaningful in the session. It is extremely important to understand whether the patient’s suffering is neurotic, or whether he suffers from an initial psychotic disorder. In this latter case, the analyst will know that he cannot employ the same tools that he uses for the neurotic patient. It is fundamental to draw careful attention to the importance of the patient’s personal history. In the process of reconstructing the past, the patient’s difficulties are gradually understood by the analyst, the patient and the supervisor. Given that a memory may be distorted by present emotions and conflicts, the analyst must form meaningful hypotheses that, through reconstructing interaction with the original objects, help to comprehend the precarious equilibrium of the present. Over the course of supervision, I consistently emphasize the construction of the analytic relationship, which is based on the analyst’s mind and of the patient’s ability to communicate emotionally, so as to promote the analysand’s mental growth.

     

Addressing parts of the self

In this paper the author addresses the problem of framing an interpretation that properly takes account of the degree of splitting and projection the analyst encounters in a patient at a particular time. If the patient has needed to split off and project unacceptable parts of the self, the analyst has to consider how useful it is to describe this situation to the patient, who may no longer be in contact with the disavowed parts. The disadvantage of this situation is that an interpretation that refers to different parts of the personality may make sense intellectually, but may in fact reinforce the patient's defensive structure. The author describes one case in which such a situation prevailed, and contrasts this with a second case in which a greater degree of integration had developed, with accompanying internal conflict and pain. In this latter case it seems paradoxically more appropriate for the analyst to include, in his interpretations, references to the struggle between different parts of the personality.     

Working in the countertransference

Ferenczi (1988) described the procedure of mutual analysis, in which the patient and analyst switch roles for part of the time in the analysis. This procedure allowed patients in stalled analyses to make progress and enabled the analyst to overcome certain countertransference blocks but was ultimately rejected for certain drawbacks. Working in the countertransference is a modification of mutual analysis that retains some of its benefits and eliminates some of its drawbacks. In such work, the psychoanalyst's personality and psychodynamics become the center stage of the manifest content of the session; the analyst avoids interpretations of the transference and, instead, elicits the patient's detailed understanding of the analyst's psychodynamics. The analyst does not, however, generally volunteer his free associations or facts about his own life. This process allows deep work with patients with a predominance of projective identification. Working in the countertransference may be preferred in cases of severe psychopathology to other procedures for its lessening of the frequency, severity, and persistence of transference psychoses. The procedure is also a useful supplement to transference analysis with neurotic patients, for whom it can break through blocks caused by anxiety‐laden issues or countertransference impediments.     

The fate of the oedipus complex: Dissolution or waning

Abstract

Fried R. Personal and Classical Myth; A Confrontation on the Acropolis. Int Forum Psychoanal 1997;6:715. Stockholm, ISSN 0803-706X.

On his only visit to Greece, Sigmund Freud experienced brief but unsettling feelings of alienation as he stood on the Acropolis. Haunted by this experience, Freud did not succeed in analyzing it to his own satisfaction until 32 years after the event, in 1936. His interpretation, that he had felt guilt about superseding his father, did not convince most of the critics who have commented on it. The aim of this essay is to demonstrate that while Freud's critics were right in sensing that his explanation was only partial, none were able to decipher his secret. Prominent among the reasons for these repeated failures was lack of acquaintance with the Acropolis itself. Anyone standing where Freud stood becomes enabled to understand otherwise incomprehensible details of his essay. Seeing what Freud saw, however, still is not enough unless one also attempts to acquire some of his knowledge of archaeology and mythology. His competence in these areas made him aware of contradictions (e.g. between classical and archaic architecture and myth) that do not trouble the casual tourist. But his knowledge also furnished him with the tools for mastering his anxiety, turning fear of death into confidence in immortality, and gratifying desires even more ambitious than that of superseding his father.     

"Archaic matrix of the oedipus complex"

The clinical implication of Janine Chasseguet-Smirgel's concept of the "archaic matrix of the Oedipus complex" is examined, the resulting deeper understanding of the Oedipus myth is considered. A discussion follows of Chasseguet-Smirgel's way of using this concept in her historical evaluation of German Romantism with regard to the Nazi times and nowadays politics of the Westgerman Green Party.     

Life-threatening illness in the analyst

The literature on practicing throughout a life-threatening illness is reviewed and important differences about attitudes toward self-disclosure are understood by noting a division between two perspectives on transference: "one-body" and "two-body" views. The analyst's use of self-disclosure is informed by the prominence given the interpretation of transference as against that given the patient's needs in the collaborative relatedness supporting the therapeutic alliance. Themes and illustrative clinical vignettes are presented from the author's own experience practicing during such an illness. Three phases of working during illness are delineated, each somewhat different regarding the analyst's state, and hence patients' needs and reactions. Recommendations are made regarding conditions that make it possible to work effectively during a life-threatening illness. The analyst needs help from his or her own analyst to make the clinically and sometimes ethically appropriate decisions about practice; while this is important in instances in which the analyst recovers, it is essential should the analyst become terminal and face more certain death.     

What's in a name: what analyst and patient call each other

Awkward moments often arise between patient and analyst involving the question, "What do we call each other?" The manner in which the dyad address each other contains material central to the patient's inner life. Names, like dreams, deserve a privileged status as providing a royal road into the paradoxical analytic relationship and the unconscious conflicts that feed it. Whether an analyst addresses the patient formally, informally, or not at all, awareness of the issues surrounding names is important.     

Critical realism: distinguishing the psychological subjectivity of the analyst from epistemological subjectivism

To clarify the concepts of critical realism, subjectivity, and subjectivism, distinctions are drawn among ontological subjectivism, moral subjectivity, psychological subjectivity, and epistemological subjectivism. Psychological subjectivity, including the ongoing affective life of the analyst, is an essential aspect of the analyst's response to the patient, and may either facilitate or distort an adequate observation of transference and countertransference dynamics and of the psychic reality of the patient. Subjectivism in current psychoanalytic literature involves an argument that there is an "irreducible" subjectivity in the analyst, who is bound to see things from an incorrigibly personal point of view, such that there is no substantial subject-object differentiation between analyst and patient. Issues of authoritarianism in the analyst, or of pathological certainty, should not be confused with the issues of epistemological objectivism. The concept of critical realism or scientific objectivism includes the essential idea that there is no pure knowledge, no complete knowledge, that often evidence is insufficient for knowledge of some aspect of nature, and that care must be to taken understand what is sufficient knowledge in a given area, in this case clinical psychoanalysis. The question is raised whether "projective identification" makes the sorting out of "what comes from whom" impossible. It is argued that when free association is sufficiently facilitated, when there are enough corrections of the distortions wrought by transference and countertransference, when defenses are analyzed, and when sufficient subject-object differentiation is recovered, the analyst can get to know enough of the patient's psychic reality for the therapeutic and scientific purposes of psychoanalysis.     

Oedipus complex and development of self

The emergence of oedipal object relations is a crucial stage in the development toward individuated adult mentation, distinguished from early stages of psychic life which are transindividual (as in Kohut's "selfobject transference"). The latter continue to function as deep layers of individual psychic life; but the development of oedipal/postoedipal object relations, and advanced psychic structure and functioning based on it, represents a norm in psychoanalytic psychology and therapy. The poet John Keats's ideas about the formation of the individual "soul" (identity as an individual) by the intervention of "circumstances" are cited to illustrate this aspect of the oedipus complex.     

How to play with patients who would rather remain remote

Playful technique with negativistic, schizoid patients is described and further explained. They are seen as closing their mind, imagination, needs, and feelings to protect themselves against the terrifying dangers of human relatedness (vulnerability, need, hurt, loss, fusion, destruction). The analyst, while respecting the schizoid patient's need for protection, affirmation, and validation, seeks creative ways of engaging the patient more closely. Playful technique with schizoid patients combines the analyst's sensitive, playful attitude with an invitation to playful action as an experiment with new feelings, longings, hopes, and expectations. Playful engagement is one technique for attempting to engage patients not now open to verbal interpretation. To succeed with such patients, the analyst needs to connect with the core of their protectiveness and thereby come to enjoy their defensive powers, tolerate their need of the analyst, and not feel insulted. The analyst's light, playful approach to these patients' life-and-death terrors of hating and loving aims to show them that they have grossly exaggerated the powers of their hatred and their love.     

Passion, countertransference enactment, and breakdown in the psychoanalysis of a young woman

Transference-countertransference involvement with patients the analyst finds "pleasurable" is examined. Analysis of such patients courts the danger that pathological identifications will go unrecognized and the analysis end at a point where the opportunity for decisive change, which to the patient appears physically and psychically catastrophic, is forgone. A presentation of one aspect of the analysis of a young woman reveals the psychic pain experienced by analysand and analyst when the feared breakdown places a pathological identification in doubt, and the difficulties that can ensue in treatment. Other psychodynamic lines of interpretation and differential diagnostic considerations are put aside in favor of an examination of the special role of enactment and countertransference enactment and their impact in promoting development or strengthening defense.