The Geometry of the Eternal Triangle

Jealousy is often imputed to psychopathology in the protagonist. Psychodynamically, it can be attributed to an ego-deficiency, chronic insecurity, or a deflected libidinal drive. We propose that, when a primary love relationship is threatened, jealousy is best understood from a systems perspective. Three individuals create the experience of jealousy in one of them, which results in a pathogenic "eternal triangle" composed of: the jealous partner who seeks to woo and/or punish an errant mate; the architect of the triangle who takes a lover to supplement the marriage or supplant the mate; and a third person who intrudes across the boundaries of the couple. Therapists must be aware of the role of each agent in order to deal with the volatile, yet highly enduring configuration of the triangle.     

Using a Narrative Metaphor: Implications for Theory and Clinical Practice

The evolution of family therapy from a cybernetic metaphor to a narrative metaphor has led us to think differently about therapy, about clients, and about ourselves as therapists. In this article we pursue how this different way of thinking has informed a theoretical understanding of a narrative therapy approach and consequently has opened space for different ways of working clinically. We begin by tracing the evolution to narrative; we consider the implications of social constructionism and its political effects; and we complete the discussion by focusing on narrative theory. We then show how the clinical work follows logically and is coherent with the theoretical considerations. We describe, and illustrate with clinical examples, an innovative approach to working with couples and families with adolescents. In this work we pay attention to the larger cultural stories, including gender constructions, and to personal stories that persons have created to make meaning out of their experience as they interact with one another in a reciprocal meaning-making process. Interventions focus on externalizing the problem narrative that is influencing the client(s), mapping the effects of the problem pattern and/or the totalizing view persons might have of others, and creating space for client(s) to notice preferred actions and intentions. Finally, we close the loop by asking questions of ourselves and others about the effects of working from a narrative metaphor.     

On seeing oneself as “left out”: The chronically complaining patient in psychotherapy

A clinical observation regarding patients who complain about feeling left out and/or second best provides the framework for this paper. What is expressed is a form of separation anxiety coupled with a loser self-concept. It is suggested that these patients represent a milder form of the moral masochism. Early theoretical formulations include Freud and his emphasis on the superego and Reich's emphasis on the masochist's fear of being left alone. Kramer's little man phenomenon is an example of a more current theoretical formulation which takes account of the complexities of the ego, and composite self and identity in the clinical phenomena observed. A case of a latency-aged child is provided.     

Cotherapy treatment of phobias: A case study

A case study is presented of the treatment of a woman who had suffered from claustrophobia for over 13 years, by cotherapists using a combination of desensitization and flooding techniques. By assuming specific roles, the therapists expedited the therapeutic process to a successful conclusion in a brief period of time.     

The selfobject as immortal self

This paper begins by defining the selfobject and elucidating its role in the structuring of the self for each unique individual. The self becomes a repository of the memory images of emotional experiences with significant others. This process of internalization through which the self is continually nourished, and which enables it to grow, goes on throughout life. However, as a case example illustrates, the ability to internalize a selfobject depends on the ability to receive and to give love. Once the selfobject is incorporated into the self of “an other” it is perpetuated in another, is perpetuated, analogous to the transmission of genetic material. Each individual carries others within himself or herself and has the potentiality for continuing to live within the self of another. This is a kind of immortality. She is the author of many articles and books, most recentlyAppointment in Vienna (St. Martin's Press).     

Knowing,interconnecting, and fulfilling the four faces and the source of our being

This essay is part of a work in progress concerned with trying to discover, explain and evaluate the most crucial choices of our life and how to free ourselves to make fundamentally better choices. Our theoretical analysis focuses on the practice of the core drama of life, the archetypal drama of transformation. Why is that our core drama? Because by moving through its three Acts again and again, we free our capacity to participate with the deepest source of our being and with our neighbors in creating fundamentally new and better solutions to concrete problems. The living underlying pattern of this drama is always the same; its concrete experience, always different. It is also the core drama of life because we have only four fundamentally different choices for organizing a way of life in the service of which we live the stories of our lives, a way of life which provides us with ultimate meaning and purpose in life. And three of these four ways of life are only fragments of the core drama of transformation.     

To pray or not to pray: Reflections on the intersection of prayer and medicine

Recent medical studies documenting the influence of prayer in our physical lives challenge mainstream Christians to rethink their ideas and practice of prayer. A new model of prayer questions dysfunctional images of prayer based on 1) the doctrine of divine omnipotence, 2) the rewards-punishments notion of health and illness, and 3) linear notions of the power of prayer. Relational, holistic, and multidimensional images of God, human existence, and the effects of prayer provide the basis for a constructive theology of prayer. Ironically, the fact that prayer is not omnipotent makes it possible to practice prayer in a technological context.