"When you think about the analyst's reverie - we are in a session and something is happening, the patient is telling you something and your mind starts to drift - an image comes to your mind that just sticks and it won't let go. It may well be that something is happening to the patient that they cannot tell you because they don’t know. But it is stirring up something in you that is resonating and an image will come out of that - something that allows us to find a register, a meaningful register, in which to speak to the patient,"   Description: Dr. Harvey Schwartz welcomes Prof. Marsha Hewitt to today’s episode. Professor Hewitt is a psychoanalyst with a private practice in Toronto, Canada. She is also a Professor of Religion in the Department of the Study of Religion at the University of Toronto, Trinity College.   Prof. Hewitt’s books include  From  Theology  to  Social  Theory:  Juan  Luis  Segundo  and  the  Theology  of  Liberation,  Critical  Theory  of  Religion:  A  Feminist  Analysis. and  Freud  on  Religion  (Key  Thinkers  in  the  Study  of  Religion). Her most recent book is called  Legacies  of  the  Occult:  Psychoanalysis,  Religion  and  Unconscious  Communication. Unconscious communication is precisely the subject that is addressed in today’s episode through a discussion about the early history of psychoanalysis and Freud’s relationship to unconscious communication - what he called ‘thought transference’   Prof. Hewitt dives deep into the meaning of being in relation to an analysand, talking about the moments in which an analyst has the experience of daydreaming about something, experiencing a reverie, and moments later, hearing the same thoughts and images from the patient. Dr. Hewitt also emphasizes the importance for analysts to always maintain an open-minded psychoanalytic curiosity about what the meaning of the phenomena happening in the dyad.   Key takeaways: [10:33] Dr. Hewitt talks about unconscious communication. [15:56] What is the meaning of a cult? [18:38] Telepathy means feeling in the distance. [20:26] Prof. Hewitt talks about the term bracketing. [22:04] Prof. Hewitt relates the drift of the unconscious and the job of the analyst. [24:06] There is an aspect of the transference that cannot be understood. [27:20] Dr. Schwartz shares a case to exemplify how he experienced reverie with a patient. [29:30] Prof. Hewitt encourages analysts to keep thinking about what is not understood by sharing a case example. [32:50] Prof. Hewitt dives deep into the concept of intersubjectivity. [38:10] Prof. Hewitt continues sharing her efforts in understanding what was not evident. [39:50] The experience of working with people that have been traumatized. [43:55] Even in the most flagrant psychosis there is truth. [45:42] Prof. Hewitt explains where her passion for the unseen and the different forms of subjectivity comes from.   Mentioned in this episode: IPA Off the Couch www.ipaoffthecouch.org   Recommended Readings:  From  Theology  to  Social  Theory:  Juan  Luis  Segundo  and  the  Theology  of  Liberation,  Critical  Theory  of  Religion:  A  Feminist  Analysis, Marsha Hewitt    Freud  on  Religion  (Key  Thinkers  in  the  Study  of  Religion), Marsha Hewitt    Legacies  of  the  Occult:  Psychoanalysis,  Religion  and  Unconscious  Communication, Marsha Hewitt

Episode 075: Unconscious Communication within the Psychoanalytic Dyad with Marsha Hewitt, PhD

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“I would love for the psychoanalytic world to re-embrace some of these adjunctive treatments that get to non-ordinary states of consciousness in order to enhance psychoanalytic treatment, and that includes psychedelics. The other thing I'd like to see is, I think psychoanalysts are extremely well suited to use psychedelic-assisted therapy in a non-harmful way. I really believe that without an ongoing treatment relationship that these medicines are not going to be quick fixes. There’s an article in the Substack blog, Ecstatic Integration, about an Israeli man who had an MDMA treatment for chronic post-traumatic stress disorder and it's a very interesting read, and it really does speak to the crucial aspect of having an ongoing therapy relationship while we use these medicines. I want people who are in the analytic field who are trained right out of the box to provide these containers to be more involved in the psychedelic field. For the psychedelic field I think sometimes I wish they would be a little more humble, a little less zealous about the efficacy, and a little more concerned about what could happen that's harmful. I also think the psychedelic field, for some reason, has not embraced psychoanalysis as a major tool to enhance the medicine."    Episode Description: Charis begins by discussing her inspiration, attributed to Maimonides, for always seeking new understandings to enhance her care of patients. We also begin with a caution - any time we introduce a frame change in clinical work, we must carefully attend to our countertransference to determine the factors that are contributing to our actions. That said, we should be careful to not use our carefulness to rationalize inhibitions to thinking and acting creatively. Charis describes her thinking underlying her decision to introduce ketamine with a particular patient as well as the process of the ongoing psychotherapy. We discuss the practical aspects of this procedure, the risks, the changes in the patient, and the importance of an ongoing psychotherapy to serve as a productive holding and processing space for this work. She concludes with her recommendation to the analytic world to be more open to such adjunctive approaches to therapy and to the psychedelic world to be more modest in their assumptions of its healing ability.   Linked Webinar and Article:  /g/Communications/Ees4tjM0U1lEtzEkVrUmDjgBmH9Vd6wgap_-Z-7BJVXNDw?e=h8Afay&referrer;=Outlook.Win32&referrerScenario;=email-linkwithembed">https://ipaworld.sharepoint.com//g/Communications/Ees4tjM0U1lEtzEkVrUmDjgBmH9Vd6wgap_-Z-7BJVXNDw?e=h8Afay&referrer;=Outlook.Win32&referrerScenario;=email-linkwithembed   https://www.ecstaticintegration.org/p/successfully-treating-c-ptsd-with?utm…     Our Guest: Dr. Cladouhos is a child, adolescent, and adult psychiatrist and psychoanalyst practicing in Boston, Massachusetts. She is on the faculty at the Tufts University School of Medicine and in the Boston Psychoanalytic Institute's adult and child analytic training programs.  She is the course director of an experiential elective for first-year medical students at Tufts called The Healer's Art: Rekindling the Heart and Soul of Medicine and established a pilot retreat program (First Aid for Physicians) through Tufts Medical Center to address physician burnout. She is trained in EMDR and Deep Brain Reorienting, has completed the first phase of MDMA training through MAPS, and has a certificate in Ketamine Assisted Psychotherapy from the Fluence Center for Psychedelic Training in New York. She is a member of the International Society for the Treatment of Trauma and Dissociation's Special Interest Group on psychoanalytic contributions to the treatment of trauma and dissociation.     Recommended Readings:    Jeffrey Guss (2022) A Psychoanalytic Perspective on Psychedelic Experience, Psychoanalytic Dialogues, 32:5, 452-468, DOI: 10.1080/10481885.2022.2106140    Fischman, Lawrence G. Knowing and being known: Psychedelic-assisted psychotherapy and the sense of authenticity. 09/20/22. Frontiers in Psychiatry. pp.1-36    Lawrence G. Fischman (2019) Seeing without self: Discovering new meaning with psychedelic-assisted psychotherapy, Neuropsychoanalysis, 21:2, 53-78, DOI: 10.1080/15294145.2019.1689528     Dahlberg, Charles Clay. LSD Facilitation of Psychoanalytic Treatment: A Case Study in Depth    Aaron D. Cherniak, Joel Gruneau Brulin, Mario Mikulincer, Sebastian Östlind, Robin Carhart-Harris & Pehr Granqvist (2023) Psychedelic Science of Spirituality and Religion: An Attachment-Informed Agenda Proposal, The International Journal for the Psychology of Religion, 33:4, 259-276, DOI: 10.1080/10508619.2022.2148061   Orbach, S. There Is No Such Thing As A Body. John Bowlby Memorial Lecture: British Journal of Psychotherapy. 20 (1) 3-15 2003   Orbach, S. Body Part 2: Psychoanalysis’ Discomfort with Touch. British Journal of Psychotherapy. 20 (1) 17-26.2003.    Essentials of informed consent:   Power Trip: Cover Story New York Magazine. Lily K Ross and David Nickels 

Adjunctive Psychedelic Medicines during Dynamic Psychotherapy with Charis Cladouhos, MD (Boston)

“What is it like to be a clinician with a patient who either comes because they're going to be dying or it happens in the treatment -  what is it like for the clinician? It's lonely in a way because there is a lot of parallel with what the patient is going through. To me, and as a field, I would like to think we could talk about this and write about it. My peer group at the time was terribly important to me - colleagues, people that basically would be with me in this. But in the end I was the one that went alone to the service at the funeral home and I went to my patient's luncheon, not to have the lunch but to talk to the family, and then I left - I didn't stay for the lunch, I thought that might be a little intrusive. There's nothing really to read about, talk about, pick somebody's brain about how do they experience this in their work or I don't really understand why we've been so quiet about this in our work.” PW   “You mentioned about being alone in it, and there is a way in which it's very true. I think a large part is that not many of our colleagues have had this experience. But on the flip side, maybe because I’ve worked with so many patients and I’m beginning to notice a certain consistency, but I've also had such an experience of close intimacy with these patients. There's a closeness that is to be had particularly in analytic work and work over time - but it happens quite quickly in the work with dying patients, and in that regard, I felt less alone in my work. In some ways in the rest of our work, because we maintain a careful distance in a way, a boundary with the patient, a frame - I feel with the dying patients, I feel like both of us are more in the room together.” MM     Episode Description: We begin with acknowledging the tension that exists between the literal and metaphoric aspects of the analytic relationship and how that is highlighted in the face of physical illness in either party. We focus on patients' illnesses both as they present upon initial consultation and when they develop in the course of treatment. Mark describes his years of work with cancer patients, and Peggy shares her experience with an analysand who, in the 6th year of her treatment, developed a terminal illness. We consider the emotional challenges associated with making home visits, the meaning of 'boundaries', feelings associated with fees, and the shared experience of love between patient and analyst. We consider the ways that the analyst’s affective intensity may also be associated with earlier and feared illnesses in their own life. We close with considering the difficulties that our field has in honestly communicating this aspect of the heart and soul of psychoanalysis.   Linked Episodes:  Episode 23: A Psychoanalyst Encounters the Dying – Discovering ‘Existential Maturity’    Episode 40: How Psycho-Oncology Informs an Approach to the Covid-19 Crises with Norman Straker, MD   Our Guests: Mark Moore, PhD, is a clinical psychologist and psychoanalyst who works in private practice in Philadelphia. He was the Director of Psychological Services at the Abramson Cancer Center at Pennsylvania Hospital from 2004-2014 where he supervised psychology interns and post-doctoral fellows during their psycho-oncology rotation and provided psychological services to cancer patients and their families. He is also currently a co-leader for a weekly doctoring group for neurology residents at Penn Medicine. He was the Director of the Psychotherapy Training Program from 2014-2020 at the Psychoanalytic Center of Philadelphia, where he currently teaches courses on Writing, Assessment, Core Concepts, and a comparative course on Psychotherapy and Psychoanalysis. He was a recipient of the 2020 Edith Sabshin Teaching Award from the American Psychoanalytic Association, and he runs a monthly teaching forum for faculty at his institute. Dr. Moore’s clinical work focuses on health issues, notably chronic illness, losses, and life transitions associated with cancer, and the fear of dying. He has written several book chapters on topics including the concept of harmony in Japan, cultural perspectives on lying, conducting therapy outside the office, the experience of bodily betrayal in illness and aging, the experience of shame across the adult lifespan, and more recently about friendship.    Peggy Warren, MD, is a psychiatrist and psychoanalyst in Boston. Originally from Chicago, she danced professionally with Giordano Dance Chicago from ages 15 to 21, which created a lifelong interest in the effects of creativity and mentoring on human development. Fascinated by cell biology, she received a master’s degree in microbiology from Chicago Medical School and then an MD from Rush University. In medical school, she was chosen to be an Osler Honor Fellow in Pathology/Oncology, where she was first exposed to dying patients. Awarded the Nathan Freer prize for excellence in a medical student at graduation, she used the prize money to buy the Complete Works of Freud and began to learn about the power of the unconscious. After completing residency training in psychiatry at Massachusetts General Hospital, she pursued analytic training and graduated from the Boston Psychoanalytic Society and Institute. She was on the teaching and supervising faculty of the MGH/McLean psychiatry residency program for 30 years, the Boston Psychoanalytic faculty for 20 years, and won the teaching award from the Harvard Medical School MGH/McLean residency program in 2010. She has given talks on “Vaslav Nijinski: Creativity and Madness,” was a discussant with Doris Kearns Goodwin on Abraham Lincoln and depression, lectured on the effect of twinships on siblings, was a discussant in the “Off the Couch Film Series,” (Boston Coolidge Corner theater), a case presenter “On the Dying Patient” at the 2017 American Psychoanalytic meetings, and is a faculty member of the American Psychoanalytic Association’s annual Workshop on Psychoanalytic Writing. She has been in private practice in Boston as a psychoanalyst for 38 years.   Recommended Readings: Bergner, S. (2011).  Seductive Symbolism: Psychoanalysis in the Context of Oncology. Psychoanalytic Psychology, 28,267-292.   Emanuel, L. (2021). Psychodynamic contributions to palliative care patients and their family members. In H. Schwartz (Ed.),  Applying Psychoanalysis to Medical Care. New York: Routledge.    Hitchen, C. (2012).  Mortality. New York: Hatchette Book Group.   Minerbo, V. (1998). The patient without a couch: An analysis of a patient with terminal cancer. Int. J. Psych-Anal., 79,83-93.   Norton, J. (1963).  Treatment of a Dying Patient. Psychoanalytic Study of the Child, 18, 541-560   Didion, Joan: The Year of Magical Thinking. Vintage/Random House, 2007   Jaouad, Suleika:  Between Two Kingdoms: A Memoir of a Life Interrupted; Random House, 2022.   Bloom, Amy: In Love: A Memoir of Love and Loss;Random House, 2023.  

The Dying Patient in Treatment with Mark Moore, PhD (Philadelphia) and Peggy Warren, MD (Boston)

"From such accounts [of Polish atrocities] we can see how incredibly emotional and how incredibly pleasurable it could be on the social level, not only for the people involved, but for the whole group, and we can really see how violence on others becomes the core of social identity, of the national identity. We tend to think about committing violence as anti-social, and that Eros  is the only force that brings us together.  We can’t see here how eroticized violence or sexualized violence might do it as well. After so many years of research, we don't really have to ask the question: how is it that people can do such things, or how can people become murderers on a social level, on a group level?  I'd say that the more interesting question we may ask is how did the murderers stay people and stay citizens? How could after committing such crimes in plain sight of the whole group, how could that group remain a stable group? How could a community of murderers and bystanders to the violence - what is the social glue that brings them all together? I would say that eroticized violence is one of the main aspects, one of the main elements of creating a closed identity based on denial of humanity of the other.”    Episode Description: We begin with acknowledging the phenomena of bystanding in the presence of extreme violence. The slaughter of neighbors by neighbors notoriously occurred in the Rwandan genocide and in the Polish Holocaust, which is the focus of Jan's research. He posits that the psychoanalytic concept of perversion best captures the denial and split-off excitement that characterizes bystanding - 'one eye open, one eye closed'. He challenges the possibility of observer's indifference, documents the ever-present knowledge that neighbors have of the history of their neighbors, and discusses the experience of 'ghosts' inhabiting the homes of forgotten/remembered neighbors. We distinguish between being a bystander and a witness, and the state of mind “We will not forgive you for what we did to you.” We close with our sharing the difficulty of listening to this material and how he managed this over the years of his research.   Our Guest: Jan Borowicz, PhD, is a certified psychotherapist and candidate in psychoanalytic training in Polish Psychoanalytic Society (IPA). He is a Member of Holocaust Remembrance Research Group in the Institute of Polish Culture, University of Warsaw, Poland.  He is interested in cultural memory, psychoanalytic theory, and Holocaust studies. He published two books in Polish on history and memory of the Holocaust. Recently, he published his first book in English, Perverse Memory and the Holocaust: A Psychoanalytic Understanding of Polish Bystanders (2024), in which he explores the deep implications of witnessing mass violence and extermination.    Recommended Readings: Jessica Benjamin, "A relational psychoanalysis perspective on the necessity of acknowledging failure in order to restore the facilitating and containing features of the intersubjective relationship (the shared third)", International Journal of Psychoanalysis, vol. 9, iss. 3, 2009.   Jan Borowicz, Perverse Memory and the Holocaust: A Psychoanalytic Understanding of Polish Bystanders, trans. Mikołaj Golubiewski, Routledge: London and New York, 2024.   Stanley Cohen, States of Denial: Knowing about Atrocities and Suffering, Cambridge: Polity Press, 2001.   Samuel Gerson, "When the Third is Dead: Memory, Mourning, and Witnessing in the Aftermath of the Holocaust", International Journal of Psychoanalysis, vol. 9, iss. 6, 2009.   Grzegorz Niziołek, Polish Theatre of the Holocaust, trans. Ursula Phillips, London: Bloomsbury Publishing and Instytut Teatralny im. Zbigniewa Raszewskiego, 2021.   Probing the Limits of Categorization: The Bystander in Holocaust History, eds. Christina Morina, Krijn Thijs, New York: Berghan Books, 2019.   Joel Whitebook, Perversion and Utopia: Studies in Psychoanalysis and Critical Theory, Cambridge, Massachusetts: MIT Press, 1996.

Bystanding as Perversion: "We need to forget about what we actually did not even see here." with Jan Borowicz, PhD (Warsaw)

My conversation with Sudhir Kakar took place five weeks before his untimely death on April 22nd.  “Freud obviously is very brave and courageous to accept that the world is inadequate and that my desires will never be sufficiently fulfilled. My question - is this in fact the case? I think that everyone has had some kind of spiritual experience, some more than others and in many different contexts, not just religious ones. Spiritual experiences contradict Freud’s notion of common unhappiness and the idea of the world as inadequate. What reason do we have to assume that all such common experiences are simply false, that they are based on some kind of false consciousness? Rather, I believe that the inadequacy lies in our own awareness rather than with the world. The world allows for many experiences that would be highly adequate yet we block them - what we call the mundane world is much more enchanted than we think it is."    Episode Description: We begin by considering the embodiment of one's cultural imagination - "one's mental representation of culture" - into one's unconscious mind. Sudhir describes different early child-rearing practices and invites the question about their influence on our later inner lives. He shares with us his early idealization of Freudian/Western ways of thinking and his later development, which returned to the enchanting aspects of his Hindu youth. We discuss the similarities and differences between a Judeo-Christian-based psychoanalysis and one founded on a Hindu imagination. We consider the different notions of God, ritual, and illusion. He distinguishes an 'autonomous person' from a 'communitarian person' and describes the pleasures and burdens of each. We close with his sharing his lovely psychoanalytic origin story connected to his meeting Erik Erikson and discovering "I want to be like him."   Our Guest: Sudhir Kakar was a psychoanalyst, scholar, and writer. He had been a Lecturer and Visiting Professor at Harvard University, Visiting Professor at the Universities of Chicago, McGill, Melbourne, Hawaii, and Vienna, Fellow at the Institutes of Advanced Study, Princeton, Berlin, and Cologne, and was on the board of Freud Archives. He had received the Kardiner Award of Columbia University, Boyer Prize for Psychological Anthropology of the American Anthropological Association, Germany’s Goethe Medal, Tagore-Merck Award, McArthur Research Fellowship, and Order of Merit of the Federal Republic of Germany. `As ‘the psychoanalyst of civilizations’, the French weekly Le Nouvel Observateur listed Kakar in 2005 as one of the world’s 25 major thinkers. Sudhir was the author/editor of 20 books of non-fiction and six novels. His books have been translated into 22 languages.   Recommended Readings: Kakar, Sudhir -  The Indian Jungle: Psychoanalysis and Non-Western Civilizations, Karnac. June 2024    The Capacious Freud, in F. Busch and N. Delgado eds.The Ego and the  Id 100 years Later. London: Routledge 2023   Re-reading Freud's The Future of an Illusion in Hindu India, in O'neill  &  S.Akhtar.eds.On Freud's the Future of an Illusion. London: Routledge, 2018    The  Analyst and the Mystic Chicago: University of Chicago Press, 1992   Psychoanalysis and Eastern Spiritual Healing Traditions, J. of Analytical Psychology,48(5).    Shamans, Mystics and Doctors: A Psychological inquiry into India  and its Healing Traditions. New York: A. Knopf, 1982.    Mad and Divine: Spirit and Psyche in the Modern World. Chicago: U. of Chicago Press, 2009

An Analyst's Hindu-Indian Imagination with Sudhir Kakar (Goa, India)

"Psychoanalysis landed in Finland in the 50s; before the Second World War there were one or two persons familiar with psychoanalysis. In the 50s, psychoanalysis got a lot of interest in Finland but then there was no possibility of training in Finland. The pioneers went abroad, some to Sweden and some to Switzerland. They picked up the theoretical preferences in the new countries and new institutes - the IPA Associations mainly were from people studying in Sweden and coming back to Finland and creating the IPA association. The Therapeia Institute consisted mainly of people studying in Switzerland and got a lot of influence from existential psychoanalysis and Jungian psychoanalysis… I tend to side with Lee Grossman [link below]; I guess the theoretical theories reflect more the character - when you listen to a case presentation of course people present them differently depending on their theoretical background, but in the consulting room I am not sure there is that much difference."    Episode Description: We begin with acknowledging the value of meeting and learning from analyst colleagues from around the world.  We discover both similarities and differences in both the challenges and pleasures of this work. In Finland there was a government-mandated change in the structure of training in psychotherapy and psychoanalysis starting in 2012.  The anticipatory anxieties were considerable. There was input from the university on issues of curricula, research opportunities, and improved pedagogy. The fears of loss of meaningful autonomy proved to be mostly fears - not realized. We also discuss the origins and current state of psychoanalysis in Finland. We close with a few words of the pervasive role of sauna in Finnish life and the ways it manifests in analyses.   Linked Episode:  Episode 135: Technique is Character Rationalized with Lee Grossman, MD (Oakland, Ca.) – IPA Off the Couch   Our Guest: Jan Johansson is a psychologist and a training and supervising analyst at the Therapeia Institute in Helsinki, Finland. Currently, he’s working as a psychoanalyst in private practice in Helsinki. In addition, he supervises psychotherapists and psychoanalysts. He has been interested in issues concerning psychoanalytic training for the last decade and a half. Currently he is the chair of the board of the Institute, while also being a member of board of the Therapeia Society. He also was a member of the Executive Committee of the International Federation of Psychoanalytic Societies 2014 - 2022. He is interested in promoting the multitude of psychoanalytic voices; while being trained within an object-relational frame, he doesn’t identify exclusively with any particular theoretical frame of reference. He lives in Espoo, a neighbor city of Helsinki with his wife. After languishing in the darkness of the Finnish winter from October to mid-March, in the summer they enjoy the light and the white nights at their summer-house at the seaside, heating their sauna everyday and swimming in the Finnish Gulf.   Linked Episode:   Episode 135: Technique is Character Rationalized with Lee Grossman, MD (Oakland, Ca.)    Recommended Readings: Grossman, L. (2023):  The psychoanalytic encounter and the misuse of theory. New York: Routledge.   Kernberg, O.F. (2016).  Psychoanalytic education at the crossroads: Reformation, change and the future of psychoanalytic training. New York: Routledge   Reeder, J. (2004).  Hate and love in psychoanalytic institutions: The dilemmas of a profession. New York: Other Press.   Tuckett, D. (2005). Does anything go? Towards a framework for the more transparent assessment of psychoanalytic competence. Int J Psychoanal. 86: 31–49.   Tuckett, D., Amati Mehler, J., Collins, S., Diercks, M., Flynn, D., Franck, C., Millar, C., Skale, E., Wagtmann, A-M. (2020): Psychoanalytic education in the Eitingon model and its controversies: A way forward. Int J Psychoanal. 101: 1106 – 1135.  

Episode 075: Unconscious Communication within the Psychoanalytic Dyad with Marsha Hewitt, PhD

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