The making of an analyst: from 'ideal' to 'good-enough'

This paper addresses the issue of variances in training modalities and how this is linked to one's personal experience of training and to one's analytic lineage. The author, who bases his reflections on discussions held during the yearly directors of training meeting of the North American Jungian Societies, suggests that, while each institute aims to provide an 'ideal' training programme for its candidates, the philosophy underlying how this ideal is defined depends, in large part, on the theoretical and philosophical orientation of the founding fathers and mothers. This results in a form of analytic lineage that necessarily impacts on the form and content of the 'ideal' programme. Shadow issues related to analytic lineage in the admissions procedures, case consultation, exam committees and review committees are presented. Motivation for why we choose to train and reflections on what makes an analyst 'Jungian' are explored.     

Losing a training analyst for ethical violations: A candidate's perspective

The author presents her experience as the analysand of a training analyst who was investigated and expelled for ethical violations with another patient, including sexual-boundary violations, during her analytic training. While boundary violations by training analysts are not uncommon, the particular trauma experienced by 'bystanders' such as candidates and supervisees is not discussed in the literature, nor the response of institutes to the educational problems that are generated. The author illustrates the complications for candidates that arise from the dual roles of training analyst as educator and analyst when he or she faces investigation or censure, including isolation and secrecy, which promote various splits in the candidate, analytic dyad and group, as well as loyalty conflicts. The discussion covers three phases of the author's experience as a candidate-analysand, namely the period encompassing the institute's ethics investigation, the announcement of findings to her and to the institute as a group, and the ensuing individual and group dynamics generated by her analyst's expulsion from the institute and revocation of his medical license. Theoretical perspectives are utilized to understand the group regression, including contamination and contagion fears, which occurred in the wake of the training analyst's expulsion, and the impact of these processes on the candidate, including the pressure to function as a 'container' for projections of the group. Implications and recommendations for candidates and institutes are made for dealing helpfully with trainees who are affected by the process of dealing with a training analyst's ethical violations. Short-term and longer-term outcomes of the experience are considered.     

How I became a Jungian analyst

This paper is a reflection on the significance of 80 years of my life and the 40 years of it I have spent working as a Jungian analyst in Europe and in Israel. If my Jewish identity and my experience of the tragic events of the Holocaust have profoundly influenced the course of my life, it has been my training as a Jungian analyst in Zürich that permitted me to establish a new relationship with the traditional Jewish symbols and created the possibility of a new way of experiencing what it means to be a Jew. This new understanding has in turn helped me both in my work with Holocaust survivors and victims of Israel's various wars and in my theoretical reflections on this subject.     

Countertransference—Transference seen from the Point of View of Child Psychoanalysis

This paper explores the ‘point of interaction’, that interface where the psyches of the patient and analyst meet. The author examines what is activated in the analytic pair at the point of interaction, with a particular focus on the mental activity of the patient and analyst. This exploration of the mental activity of the patient and analyst is from a theoretical position that combines contemporary Freudian and Kleinian perspectives on the therapeutic process. The author concludes that the capacity for mutuality in both the patient and analyst rests upon a part of the mind that is connected to a certain aspect of the Oedipus complex. Finally, the point of interaction is also discussed as a place where there is a potential meeting of minds around divergent methods and applications of psychoanalytic treatment. Clinical material is presented to illustrate these points.     

PSYCHOTHERAPY AS PHASE-SPECIFIC INTERACTION

I am writing this paper to help myself, and hopefully some readers, to a better understanding of why some analysands in certain phases of the analysis develop the idea that they are homosexuals or that their analyst is homosexual. My basic thought is that even if these ideas have their individual roots and differ from case to case, they are also dependent on certain phenomena that are included in the analytic encounter and specified by different gender constellations constituting the analytic couple. I will present two examples from my own practice. From these two vignettes, I will draw some conclusions which are supported by my general psychoanalytic experience. The first example concerns male analysands. I have often seen male patients develop the fantasy that they “in reality” are homosexual. This fantasy is so common that it is a rule in my experience. I see it as a product of the fact that the psychoanalytic constellation consists, as in my case, of two men. The second example concerns female analysands. In a few cases with female analysands, I have seen the fantasy emerge that I, the analyst, am homosexual—a fantasy not seen in my male cases. Another difference is that I can't see this as a rule like the fantasy of the male analysands. In both the male and the female cases, I see the homosexual fantasies as a protection against discovery of the mother-transference to me. However, the fantasies have found different expressions depending on the specific gender constellation of the analytic couple: man and man and woman and man, respectively.     

‘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.     

The affective experience of the analyst in the extra-analytic moment

This exploration of the extra-analytic moment focuses on the analyst’s affective experience of encountering her patient outside the boundaries of the consulting room. Two complex interactions are presented in which the analyst is challenged to confront known and unknown aspects of herself and negotiate her next move. The authors discuss the value of examining oneself beyond the traditional boundaries, and highlight the potential for personal and professional growth in moments when the analyst’s fallibility and humanity are unwittingly revealed. In allowing the unpredictable to become less of an unwanted event and more of an opportunity to express that which makes us human, our analytic work is enriched.Janet Rivkin Zuckerman, Ph.D., is Visiting Instructor at the Westchester Center for the Study of Psychoanalysis and Psychotherapy, Adjunct Clinical Supervisor at the Derner Institute, Adelphi University, and Ferkauf Graduate School, Yeshiva University, and Faculty Member and Supervisor at The Center for Preventive Psychiatry, White Plains, New York.Lisa Horelick, Psy.D., is Faculty Member and Supervisor at the Suffolk Institute for Psychotherapy and Psychoanalysis, Adjunct Clinical Supervisor at the Ferkauf Graduate School, Yeshiva University, and Supervisor at the Postdoctoral Program in Psychoanalysis and Psychotherapy, Derner Institute, Adelphi University, New York.     

PATIENT‐ANALYST “WITHNESS”: ON ANALYTIC “PRESENCING,” PASSION,AND COMPASSION IN STATES OF BREAKDOWN,DESPAIR, AND DEADNESS

This paper focuses on the analyst's “presencing” (being there) within the patient's experiential world and within the grip of the psychoanalytic process, and the ensuing deep patient–analyst interconnectedness, as a fundamental dimension of analytic work. It engenders new possibilities for extending the reach of psychoanalytic treatment to more disturbed patients. Here patient and analyst forge an emergent new entity of interconnectedness or “withness” that goes beyond the confines of their separate subjectivities and the simple summation of the two. Using a detailed clinical illustration of a difficult analysis with a severely fetishistic‐masochistic patient, the author describes the kind of knowledge, experience, and powerful effects that come into being when the analyst interconnects psychically with the patient in living through the process, and that relate specifically to the analyst's compassion.     

Vicissitudes in adult life resulting from traumatic experiences in adolescence1

The author deals with the diffi culties in combining the concepts of trauma and phantasy. He evaluates Freudian observations relating to chance and trauma. He considers traumatic effects of chance in relation to the rupture of a narcissistic phantasy of invulnerability. The narrating of traumatic events may awaken in the analyst tendencies to repeat the aggression of these traumatic events towards the subject. The accusatory interpretation can be one of the means by which this repetition is established. The author explores a type of trauma which is essentially related to the disturbance of the structure which contains the ideals of the subject. This disturbance is a consequence of disillusionment resulting from the loss of an object who was the depository of these ideals. Trauma generates a state of mourning for lost ideals. The author describes traumatic events which occurred in a patient's life at puberty; paradoxical behaviours in the patient's parents caused the patient to have new traumas. The reluctance to explore the derivatives of the unconscious, and to investigate possible meaning in symbols, was a central problem in this patient's analysis. The author discusses disturbances in symbolization, and he examines the subject of projective identifi cations that were received by patients from their primary objects.     

Dreaming woman: Image,place, and the aesthetics of exile

Looking closely at an Argentine dream interpretation column published in a popular women's magazine from 1948 to 1951, this article examines the role of the dream image in shaping psychoanalytic discourse on femininity and national identity. The column, ‘Psychoanalysis Will Help You,’ emerged during Juan Domingo Perón's first presidency, featuring verbal interpretations written under the pen name ‘Richard Rest,’ as well as surreal photomontages by Grete Stern, a German‐born, Bauhaus‐trained photographer living in exile since 1936. While the column's Jungian text encourages readers’ adaptation to the external reality of their social situation, Stern's droll images emphasize the disjuncture between subject and environment, exposing tensions between the experience of exile and the Peronist mission to consolidate an Argentine national identity. Experimenting formally with European avant‐garde techniques, Stern presents femininity and nation as conflictive imaginary configurations. This theme resurfaces at the 2013 Venice Biennale, where Nicola Costantino's multimedia installation Eva – Argentina: A Contemporary Metaphor was exhibited alongside Carl Jung's Red Book. Formal contrasts between Stern's use of photomontage, Costantino's projection technique, and Jung's theory of mandala symbolism indicate the divergent ways in which their artwork posits the therapeutic function of the dream image, as well as the role of aesthetic production in psychoanalytic care.