Writing Autobiography as Desperate Spiritual Art: A Narrative Psychological Approach to Nick Flynn’s <Emphasis Type="Italic">Another Bullshit Night in Suck City</Emphasis>

Nick Flynn’s memoir about his troubled relationship with his father is analyzed as an example of desperately practiced spiritual art using the narrative psychology of Michael White and David Epston. Reflections on the history of autobiography are combined with psychotherapeutic explorations into the significance of telling deeply troubling stories. White and Epston’s metaphors of externalizing conversations, noting exceptions, and recruiting an audience are implemented in the case of Flynn’s identification with his father’s alcoholism, his identification with his father’s writing aspirations, and his identification with his father’s body.     

Confession and Forgiveness: A Pastoral Reading of <Emphasis Type="Italic">A Father’s Son</Emphasis> by Lionel Dahmer

This paper offers a pastoral reading of the memoir written by Lionel Dahmer, the father of the serial killer Jeffrey Dahmer. I suggest that the literary genre of the memoir provided Lionel with a means of confession that enabled him to process three particular experiences related to his son—namely, grief, shame, and regret. I also suggest that the writing of this confession enabled Lionel to forgive his son for his son’s various failures and, potentially, to forgive himself for his own failures as a father, though this latter point can only be offered speculatively. This memoir is inherently pastoral and theological because it deals with the themes of confession and forgiveness, and, theologically, the memoir also may be viewed as a work of penance. One theological upshot, based on Lionel’s experience, entails challenging the idea that God the Father abandoned God the Son on the cross: A more divine model of fatherhood would be one in which a father could embrace the shame of standing by his son when the chips are down.     

MY MOTHER,MY STORY

This piece returns to the writer’s memoir essays about her mother’s chronic lung disease to examine the relationship between the act of caregiving and the act of writing. In arguing for important differences between the clinical, healing imperatives of narrative medicine and the primacy for the writer of self-reflection, personal need and career, the essay demonstrates how writing remains in many ways at odds with the obligations and the hopes of caregiving. At the same time, the essay argues that writing her mother’s stories of illness holds the potential for both honor and mutuality—and can, in fact, constitute a form of caregiving.     

‘For our garden of remembrance is somewhere else’: Narratives of separation through the eyes of Freud's patients

This article presents a unique collection of narratives of separation – unique because the separation here is from psychoanalysis and from Freud as analyst. These narratives were published as part of memoirs written about Freud by three of his patients. Their narratives of separation give us an innovative point of view on the psychoanalytic process, in particular with respect to the importance they place on the termination phase of the analysis at a time when Freud himself had not given it much consideration. The three autobiographical texts are Abram Kardiner's memoir (1977); the memoir of Sergei Pankejeff, known as the Wolf Man (Gardiner, 1971a ); and ‘Tribute to Freud’, by the poet H.D. ( 1974 ). These three distinguished narratives are discussed here as works of translation, as understood by Walter Benjamin (1968 [1955]), Paul Ricoeur (2006 [2004]), and Jean Laplanche (1999 [1992]). They express translation under three aspects: reconstruction of the past (the work of memory), interpreting the conscious residues of the transference (the work of mourning), and, as a deferred action, deciphering the enigmatic messages received from Freud as the parental figure. This representation of the analysand's writing suggests that the separation from analysis is an endless work of translation within the endless process of deciphering the unconscious.     

Creativity and Aging: Personal Journals and the Creation of Self

This article considers the writing of personal journals as a process through which an individual constructs a linguistic representation of one's self, with the self constituting a narrative. Rather than a fixed narrative, one's life exists as a narrative subject to revision and reinterpretation. Through journal writing, then, one constructs and reconstructs his or her identity. Berman finds the value in personal journals not only in the themes that surface but also in the creative process they reveal. In this article, he examines passages from five journalists that demonstrate this process of creating and revising meaning in one's life.     

CHEMISTRY AND CONTAINING: THE ANALYST'S USE OF UNAVOIDABLE FAILURES

Certain patients overwhelm the analyst's capacity to contain both the patient and the analyst's own unbearable feelings. Though some such failures of containing may lead fairly quickly to self‐correction and others to clinical impasse, our focus is on an in‐between state in which the analyst's ability to tolerate his inevitable failures and gradually to (re)establish his containing capacities through difficult self‐analytic work can lead to significant change that might not otherwise be possible. The authors argue that this internal psychological work on the analyst's part, which may require considerable time, effort, and suffering, is an important aspect of “good enough” containing. The unique chemistry generated between patient and analyst plays an important role in both establishing and maintaining this kind of productive analytic process.     

Constructing a story to live by: Ethics,emotions and academic practice in the context of climate change

Starting from the concept of the narrative-self, this paper explores the everyday ethics of research and academic practice as seen through the storied-experiences of two women who have chosen their careers through their desire to contribute meaningfully to the resolution of environmental issues. Selves are embedded in language, in relationships, in societies, in places and in ecologies. However, selves are also co-constructed in dialogue between teller and listener or writer and reader. In the intersubjective space opened up through dialogue lies the potential for change at both personal and societal levels. Enacting a narrative ethics of reading and writing that draws on counselling practices, this paper brings my own affective, embodied story into dialogue with the published memoir of Alison Watt. As we both struggle to find stories we can live by within the contexts of specific academic and research communities we begin to challenge the narratives and discourses that dominate our respective fields of field biology and human geography. The emotional and embodied practice of narrative ethics is offered as one possible response to the overemphasis on technical rationality within our society and its institutions. I argue that the development of practical wisdom (phronesis) is essential to addressing issues such as climate change, which are not simply technical problems but are fundamentally rooted in the human condition.     

The containing object—a prerequisite for developing the symbolic function

The paper aims at investigating the prerequisites for the process of symbolisation to develop and to be used by the personality. The starting point for this exploration is the psychoanalysis with a little boy of four and a half who started analysis because of an encopresis that was an expression of an overwhelming and concrete annihilation anxiety. It is argued that the sym- bolisation process has its basis in the relation to a real, reliable object and that this relation is a prerequisite for the child to start trying to transmit his experiences. The clinical material shows the boy's efforts to find an object capable of containing his anxiety and giving words to his unbearable affects, and the way this is worked through in the transference. This process contributed to his growing capacity to use symbols as an expression of his emotional experiences and it offered him a way of thinking about them instead of acting them out concretely.     

The oedipal wound in two stories by Kafka: The Metamorphosis and A Country Doctor

Kafka read Freud and was interested in psychoanalysis but believed there was no ‘cure’ for what was essentially the problem of living. As always with creative artists, the writer is his own psychoanalyst, and the actual process of writing is his means of self-revelation. The aim of this paper is to consider, in relation to two stories (The Metamorphosis and A Country Doctor), Kafka’s use of this background oedipal conflict with his father or received values (the ‘law’) as a springboard for the type of wound that results in creative writing. The wound for him became a kind of personal myth, and was also associated with other painful stimuli, including his tuberculosis and his troubled love affairs, but above all with his identity as a writer. The writing process and the ‘faith-value’ it demands is an underlying metaphor behind these narratives of Kafka’s ‘dream-like inner life’. There are parallels here with Bion’s psychoanalytic philosophy of ‘suffering’ and ‘psyche-lodgement’.     

Physician-assisted dying: thoughts drawn from Albert Camus’ writing

Physician-assisted dying (assisted suicide and euthanasia) is currently an intensely discussed topic in several countries. Despite differences in legislation and application, countries with end-of-life laws have similar eligibility criteria for assistance in dying: individuals must be in a hopeless situation and experience unbearable suffering. Hopelessness, as a basic aspect of the human condition, is a central topic in Albert Camus’ philosophical work The Myth of Sisyphus, which addresses the question of suicide. Suffering in the face of a hopeless situation, and the way doctors approach this suffering, is the topic of his novel The Plague, which describes the story of a city confronted with a plague epidemic. In this paper, I draw philosophical and ethical conclusions about physician-assisted dying based on an analysis of central concepts in the work of Camus—specifically, those treated in The Myth of Sisyphus and The Plague. On the basis of my interpretation of Camus’ work, I argue that hopelessness and unbearable suffering are useless as eligibility criteria for physician-assisted dying, given that they do not sufficiently elucidate where the line should be drawn between patients who should to be eligible for assistance and those who should not.     

Comparing a narcissistic and an autistic retreat: 'looking through or at the window'

In this paper I discuss two different forms of psychic retreats that I encountered in the treatment of a patient who suffered from two traumatic experiences: the loss of his mother when he was 2 years old and his 'near-death' experience when he was five. In the parasitic narcissistic retreat, using intensive projective identification enabled him to create an impasse in the form of a 'high tide - low tide' scenario in which alternating hope and disappointment kept the process going, yet paralyzed development. The autistic retreat, for its part, led to the collapse of projective identification mechanisms, dismantling and disrupting the transference/countertransference negotiations. The emerging state of non-communication and 'near death' seemed to act as a protection against the unbearable pain of abandonment and desolation.     

Self-harm as a sign of hope

The author describes psychotherapeutic treatment with a woman who uses severe forms of self-harm to express her hope that she can find real understanding and an environment that can respond to her. She discusses the significance of the earliest experiences of maternal care and the particular importance of the skin; she describes how traumatic breakdowns in early care are unconsciously re-created in later assaults on the body, which serve to communicate distress, anger, protest and the hope that a real attempt will be made to relate to the person who self-harms. Self-harm is viewed not as a suicidal gesture, but rather, as an attempt to preserve life, and to represent and contain unbearable states of minds. The author outlines ways in which self-harm can create a narrative and embody unbearable feelings and unspoken thoughts. It is seen as a form of self-expression and communication, both conscious and unconscious, which is not wholly destructive but has important hopeful and self-preservative aims.     

Looking after Iris: John Bayley’s Elegy for the Living

John Bayley’s Elegy for Iris, his memoir about living with Iris Murdoch after the onset of dementia, unsettles models of mind and agency that ignore human relationship, dependency, and the vulnerabilities of the cared for and the carer. Experiencing Iris as ambiguously absent and present while he attentively cares for her, Bayley frames his memoir as an elegy, a reflection on love and loss that conventionally represents two subjects—the author and the one he lost. Bayley’s acts of care and his stories about his wife, both as she was and as she has become, sustain her moral worth as a person. Writing as an elegist, a survivor entitled to be heard, Bayley moves his experience of caring and loss from personal to social realms, from speaker to listener, opening ethical space for consolation and for social responsibility for the vulnerable.     

Writing content predicts benefit from written expressive disclosure: Evidence for repeated exposure and self-affirmation

Expressive disclosure regarding a stressful event improves psychological and physical health, yet predictors of these effects are not well established. The current study assessed exposure, narrative structure, affect word use, self-affirmation and discovery of meaning as predictors of anxiety, depressive and physical symptoms following expressive writing. Participants (N = 50) wrote on four occasions about a stressful event and completed self-report measures before writing and three months later. Essays were coded for stressor exposure (level of detail and whether participants remained on topic), narrative structure, self-affirmation and discovery of meaning. Linguistic Inquiry and Word Count software was used to quantify positive and negative affect word use. Controlling for baseline anxiety, more self-affirmation and detail about the event predicted lower anxiety symptoms, and more negative affect words (very high use) and more discovery of meaning predicted higher anxiety symptoms three months after writing. Findings highlight the importance of self-affirmation and exposure as predictors of benefit from expressive writing.     

2 Rick: A Suicide of a Young Adult

A small but concerning percentage of completed suicides are seen as having left no clues. The classical case, albeit a literary one, is Robinson's Richard Cory. These people often dissemble, even about their suicide risk. An even smaller group of these individuals present themselves in therapy without communicating a sign of suicide risk. Utilizing an idiographic approach, the case of a young adult male (Rick) is presented. The narrative reconstruction gives voice behind the man's mask. The autopsy reveals a young man who was in deep pain and unable to adjust to life's demands. Rick lacked ego strength, being overly narcissistic and having deeply troubled, symbiotic attachments to his family in a world of interpersonal isolation. In the end, even the help of his therapist, who tried to reach through the mask, was not enough and Rick killed himself. The pain had become unbearable. A few guiding remarks for such cases are offered, noting that therapists must constantly address the dissembling in some suicidal patients.     

Advaita Vedanta and the Repositioning of Subjectivity in the Life-writing of Christopher Isherwood, "Homosexualist"

Abstract

For British critics, Christopher Isherwood went off the literary radar when he declared himself a pacifist and de-camped to California on the eve of WWII. Nothing he wrote after the Berlin Stories (1939), when his life was barely half over, until Christopher and his Kind, in 1976, when he emerged as a kind of gay literary icon, was accorded much serious attention from Britain's literary establishment. Furthermore, what he published during his long relationship with a guru in the Ramakrishna Vedanta tradition—which culminated in the classic My Guru and his Disciple (1980)—has scarcely been taken seriously, and only a few of the more astute literary critics have detected the influence of Vedanta philosophy in his later work (e.g. Nagarajan, 1972). Yet there have been calls for Isherwood to be re-evaluated as a serious religious writer (Wade, 2001).

If such calls are to be taken seriously there are several issues that need to be addressed, not the least of which would be the dominant cultural expectations surrounding the (im)possibility of a spirituality not predicated on the denial of sexuality. "My personal approach to Vedanta was, among other things, the approach of a homosexual looking for a religion which will accept him," he wrote in 1970 (Bucknell, 2000: ix).

There is also the problem of an unreconstructed colonialist prejudice towards religious practices associated with a subject people. Here, I review important aspects of the non-dualist philosophy of his Advaita training that allowed Isherwood to integrate his sexuality and his writing with his religious practice.

Isherwood was inclined less to approach ideas as abstract principles and more as they were embodied in particular people. With this particular Swami, an exponent of the Ramakrishna Vedanta tradition, Isherwood found his lifelong guide, and the narrative of his spiritual journey is the history of a relationship that deepened over 40 years. That relationship is the other focus of this article.     

When the physical coldness in the viewer's environment leads to identification with a suffering protagonist

Based on theories of narrative engagement and embodied cognition, we hypothesised that a fit between the psychological state of a protagonist and the physical sensation of the viewer would enhance the subsequent identification with the protagonist, but not para-social relationship with him (seeing the protagonist as a friend). We also hypothesised that identification and a para-social relationship would lead to distinct effects on attitudes related to the narrative. Participants (N = 60) were randomly assigned to either a warmed or cooled room where they watched a movie clip alone in which a suffering protagonist wanted to undergo euthanasia while his close others wanted him to stay alive. Then, the participants answered a questionnaire measuring their identification and para-social relationship with the protagonist and their attitudes toward euthanasia. In accordance with the hypotheses, the results demonstrated that feeling cold enhanced identification with the suffering protagonist. However, the environmental temperature did not affect the development of para-social relationships. Moreover, identification with the suffering protagonist contributed to acceptance of his attitudes, reflected in more positive views of euthanasia. In contrast, having a para-social relationship with the protagonist resulted in negative attitudes toward euthanasia.     

Seduction and revenge in Virginia Woolf's Orlando

Virginia Woolf's Orlando was characterized by Nigel Nicolson as a "charming love letter" to his mother, Vita Sackville-West. The fictional biography was actually an attempt by Woolf to organize herself after the unbearable humiliation of Vita's abandoning her for another woman. In imagining, writing, and publishing Orlando, Woolf turns her despair about Vita's betrayal into a monument of revenge, defending against disorganizing feelings of humiliation, powerlessness, rage, and loss by creating her own scathing portrait of Vita. In the novel, Woolf also intermittently merges herself with Orlando/Vita to create a permanent tie to the woman who--like her mother and sister--excited and rejected her.     

From Many into One: Attention,Energy, and the Containing of Multitudes

This paper is an effort to describe and express and the tension between the observing mind and the “wisdom mind,” which has its taproots in the deep and unformulated experience of connectedness. Nominally about the process of writing as a psychoanalyst, it is more like my personal “Credo” in relation to the work of psychoanalysis, the work of writing, and the work of living with contradictions—life. In it I try to bring together disparate reflections, to illustrate in the writing itself the process of making “many into one.” Because so much of this essay relates to themes in Mannie Ghent's work, including his work on surrender and his “Credo,” it seemed to be appropriate to offer it to readers of this issue dedicated to his memory.     

Naked narrative: Real research?

A multi‐layered narrative is presented as a way of inviting discussion about narrative as research in the talking therapies and social sciences. The core issue under consideration is the challenge of researching lived experience and how this is distorted or eliminated by many traditional approaches to research. The paper contains an account of a first experience of presenting a narrative about ethical decision‐making to a national research conference by someone more accustomed to writing and researching in traditional propositional discourses. The aim of this narrative is to focus attention on the lived experience of generating new understanding and practice and to raise questions for discussion about the role of narrative in research, especially research directed towards developing insight into lived experience.