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  • Sunday, November 07, 2021 9:05 AM | John Waide (Administrator)

    Volney P. Gay, Ph.D., a founding member of the NC3P, has an article on Psychoanalysis.Today that we commend to your attention. It begins:

    Psychoanalysts seek to grasp their patients’ inner experiences, primarily through language – the dream narration, free association, the give and take of analytic dialogs. Our subject matter – streams of hopes, desires, and dread – are tides originating in the unconscious, non-verbal parts of the mind. On occasion, our analytic words – well-timed interpretations – focus the patient’s attention on those tides and offer relief. On other occasions, interpretations elicit a volley of sarcasm, witticisms, and arguments that obscure their tidal origins. Below I discuss two instances of this phenomenon. One is a clinical vignette; the other comes from US jurisprudence about the treatment of enslaved persons.

    To continue, go to https://www.psychoanalysis.today/en-GB/PT-Articles/Gay102883/American-Slave-Owners-Atrocity-and-Denial.aspx

  • Tuesday, August 18, 2020 4:24 AM | John Waide (Administrator)

    We invite you to take part in seven teleconference meetings, one each month, beginning September 17, 2020. The starting point for these meetings is Johnathan Shedler’s seminal article, “The Efficacy of Psychodynamic Psychotherapy” (2010) (available for free download herehttps://jonathanshedler.com/writings/). A panel and various guests will guide each discussion. The first meeting will provide an overview of Shedler’s article, some discussion of responses to it, and a brief introduction to the seven distinctive features of psychodynamic technique. The following six meetings will expand on the features Shedler outlines in his article. Registration on this website is is required, along with a $10 fee for non-members. Meetings will begin at 6:45PM and end at 8:30PM.

    The meetings take place on the following dates:

    September 17, 2020. Topic: A Look at Shedler’s, “The Efficacy of Psychodynamic Psychotherapy” (2010) and the Distinctive Features of Psychodynamic Technique, featuring Jeff Binder, Ph.D. ((click here) for event details and registration)

    October 15, 2020. Topic: Focus on Affect and Expression of Emotion in Psychodynamic Therapy featuring Volney Gay, Ph.D. (Click here for event details and registration.)

    November 19, 2020. Topic: Exploration of Attempts to Avoid Distressing Thoughts and Feelings in Psychodynamic Therapy featuring Marsha Robertson, LCSW.

    January 21, 2021. Topic: Identification of Recurring Themes and Patterns in Psychodynamic Therapy featuring Volney Gay, Ph.D.

    February 18, 2021. Topic: Discussion of Past Experience (developmental focus) in Psychodynamic Therapy and Its Influence on Interpersonal Relations

    March 18, 2021. Topic: Focus on the Therapy Relationship in Psychodynamic Psychotherapy featuring John Waide, Ph.D., LCSW.

    April 15, 2021. Topic: Exploration of Fantasy Life in Psychodynamic Psychotherapy featuring Paul Morris, LCSW.

    For more information contact Marsha Robertson, mslcsw@comcast.net or 615 500-4962 or John Waide, waide@psychotherapy-and-psychoanalysis.com or 615-400-5911.

  • Wednesday, November 27, 2019 4:00 PM | John Waide (Administrator)

    Here is a 5-minute statement concerning the value of intensive psychotherapy by Dr. Norman Doidge. He is a Canadian psychoanalyst and psychiatrist and author of The Brain that Changes Itself and The Brain's Way of Healing. Information about him is available on his website: http://www.normandoidge.com/

    Click here to view youtube video (perhaps preceded by a brief ad).

  • Monday, August 26, 2019 4:23 PM | John Waide (Administrator)

    We invite you to take part in seven meetings, one per month, beginning September 2019. Each meeting centers on a question common to all therapists. Two colleagues from different perspectives will guide the conversation. There is no charge but registration is required.  Continuing education credits of Psychologists, Social Workers, and other licensed professionals.

    Seven Fundamental Questions

    1.  What are typical problems and conflicts that bring people to therapy? (click here for event details and registration)
    2.  How can we define therapy to ourselves and explain it to our patients/clients?
    3.  What counts as progress in therapy? (click here for event details and registration)
    4.  What characterizes "the good hour" and “the bad hour”? (click here for event details and registration)
    5.  How can we develop our individuality and competence as therapists? Paul Morris, LCSW and Harrison Taylor, LCSW 
    6.  What kinds of therapist feelings interfere with therapy?
    7.  When should one seek consultation about a patient/client?

    Fall 2019 meetings: September 12; October 10; November 14 at Vanderbilt Psychiatric Hospital, from 7:00PM until 8:30PM.

    Spring 2020 meetings: January 16; February 20; March 19; April 16 at Vanderbilt Psychiatric Hospital, from 7:00PM until 8:30PM but via Zoom only in March and April because of the coronavirus pandemic.

    For more information, contact Volney Gay, volney.P.Gay@Vanderbilt.edu  615. 305.5025.  Register for each meeting online or RSVP to Barbara Sanders,  BarbaraSandersLCSW@gmail.com  615.414.2553

  • Saturday, June 11, 2016 8:32 AM | Anonymous

    Jennifer Kunst, Ph.D., author of Wisdom from the Couch: Knowing and Growing Yourself from the Inside Out, has posted the following brief article on PsychologyToday.com:

    Why Politics Are So Hard: A Psychoanalyst's Perspective:

    Understanding the Influence of Unconscious Processes in Groups

    In recent weeks, I have been in several groups in which the question was asked, “How can psychoanalysts speak to the psychological dynamics at play in modern politics?” There is a felt need for a better understanding of the unconscious forces that make politics so divisive, explosive, and often unproductive. I feel fortunate to have this platform to share a perspective, informed by my understanding of the human psyche through the lens of psychoanalysis, from a distance and without commentary about anyone in particular.

    Why are politics so hard? Put simply, politics are hard because people are hard. People are hard because we are unknowingly driven by unconscious forces. This is true for those who seek to govern as well as those who will vote to elect them. While unconscious forces are at play in all human interactions, the intensity of these dynamics is galvanized when anxiety and power are involved on a large scale.

    In politics, deep personal and societal anxieties are activated. The opportunity for change in leadership sheds light on these anxieties and is a catalyst for important conversations. In election periods, we get an opportunity to take a look at the struggles that face ordinary people with regard to their finances, health, education, race and cultural relations, human rights, quality of life, and so on. Those who are struggling in such periods look for someone to help them find security. Those who are successful look for someone to keep it that way. Fear of survival and fear of loss are powerful human motivators.

    Psychoanalyst Wilfred Bion studied how groups operate in times of stress and anxiety. He identified a tendency for groups to devolve into unconscious operations in which constructive working-together is thwarted. He called these groups “basic assumption groups,” in which the group acts like a closed system to protect itself. In such a closed system, new ideas, creative problem-solving, and progress are not valued. Instead, the group unconsciously over-values what it already “knows”—and what it “knows” is a very narrow slice of reality suffused with anxiety and projection.

    Bion identified three types of basic assumption groups, and two are clearly evident in modern politics. One is the “fight-flight” group, in which the group sees its main task as identifying an enemy and fighting or fleeing from it. You can tell when this type of group is operating by its rhetoric: people and issues are split into good-bad, us-them, right-wrong, insiders-outsiders, and so on. This splitting-and-projective process allows us to feel good about ourselves—at least temporarily—while distancing ourselves from the bad by controlling it or getting rid of it. The problem is “not us” and it is located “out there.”

    While this kind of splitting-and-projection may be part of the politics show—as an intentional way to heighten interest and get our attention—it also preys on our worst fears and basest human impulses. Identify someone to hate or blame and you bring a group together in a powerful way. Rarely a productive way, but a powerful way.

    Bion identified a second type of basic assumption group which he called the “dependency” group. In this state, the group unconsciously seeks a powerful and charismatic leader who will relieve them of their anxieties. This leader is seen as a savior, an omnipotent figure who knows what is really going on and has all the answers. The dependency group process is particularly insidious because the group and its members do not see themselves as needing to actively participate in solving their own problems, nor do they see the complexity of the difficulties at hand. Thinking is exchanged for magical solutions.

    These unconscious ways of operating as groups are not new; human history is replete with examples in politics, government, religion, and culture. But I think that the temptation to operate in these ways is being fueled rather than tempered in American society today. Ambitions to get elected, maintain control, and improve ratings fan the flames of our natural tendency toward splitting, projection, envy, and greed.

    Bion contrasted the “basic assumption group” with what he called the “work group.” In the work group, the members gather together to accomplish a specific task. They are goal- and achievement-oriented, able to manage unconscious anxiety and impulses without being taken over by them. Work groups operate with restraint, consider the complexities of reality, learn from experience, exercise patience, tolerate differences, and place stock in the common good. The work group shows maturity, civility, and sensibility.

    Our culture tends not to value the attributes of the work group. These attributes are not sexy; they do not offer quick fixes. They don’t get ratings; they don’t stoke intense emotions. It is difficult for people who operate by work group values to get elected in this day and age, and those who operate by such values may not have the stomach for modern politics anyway. For those who do succeed, it is often hard for them to find like-minded colleagues and broad support to constructively move forward.

    So, given these powerful unconscious forces, what are we to do? There are no simple solutions, but consider this general idea. One by one, person by person, we need to influence our group consciousness to deal more constructively with our group unconsciousness. That may sound like an odd way to say it, but think about it seriously. We must recognize the unconscious forces that drive us in order to deal with them more constructively. This is essentially what Freud meant when he said that psychological health is found in making the unconscious conscious or “where Id was, Ego shall be.” The shift from an impulsive, infantile mindset to a more considered, mature mindset is the same as the shift from a basic assumption group to a work group mentality.

    Politics are hard, yes. People are hard, yes. But there is work to be done and it can be done, not just on Capitol Hill but in our individual and group consciousness. “Bit by bit,” as psychoanalyst Melanie Klein would say, we are each responsible to work together to make it better.

    Copyright 2016 by Jennifer L. Kunst, PhD

  • Friday, June 10, 2016 6:07 AM | Anonymous

    Volney Gay has recently posted the following commentary on the Religion News Service:

    (RNS) On the evening of June 17, 2015, a white man joined a prayer group at Emanuel African Methodist Episcopal Church in downtown Charleston, S.C. After talking with the African-American group for an hour, he pulled out a handgun and systematically shot 10 people, killing nine, including the senior pastor, Clementa C. Pinckney, who was also a state senator. According to news accounts, the killer waited for the members to pray before shooting them. The brutality of this crime — and the racial hatred the killer announced online and spewed at his victims — galvanized Americans everywhere.

    Because the killer had earlier posed with a Confederate battle flag and affiliated with racist groups, numerous people urged the South Carolina governor to ban the flag from the Legislature, where it had flown since 1962. On June 22, five days after the church killings, Gov. Nikki Haley called for the flag to be removed from the Capitol.

    Two questions emerge from this story:

    1. Why was the Confederate States of America flag flying at a state capitol?

    It seems strange that a battle flag from a rebellion against the United States would be celebrated by an American state 150 years after that rebellion failed. No American state flew Union Jacks 150 years after the English lost their war with the American Colonies. Stranger still is that many Americans, loudly proclaiming their love of country, also love a battle flag used to rally those who wished to destroy that country. How can we understand this oddity?

    The answer is that raising the battle flag in Charleston portrayed the Confederacy as a fledgling state that sought freedom. According to this story, the bombardment of Union forces at Fort Sumter in 1861 was like the Declaration of Independence in 1776. That sentiment fuels the delusion that the Civil War was about an abstract idea — states’ rights — rather than the defense of a material advantage — the ownership of human beings.

    A delusion cannot be maintained without obsessively proclaiming its truth. In 1861, before the Civil War, Southern authorities made themselves clear: President-elect Abraham Lincoln threatened to curtail the spread of slavery, the mainstay of their wealth. That was intolerable, and so secession and war were justified.

    In 1865, Confederate President Jefferson Davis and other Southerners fabricated a propaganda masterpiece, arguing that slavery was not the major cause of the rebellion. Their centerpiece was the idealization of Southern soldiers and Southern leaders, especially Robert E. Lee. Endless discussions of battles, guns and tactics have flowed since then. Immersed in this tide of brilliant evocations, one could come to love the men (and the flag) under which they fought and died with such courage.

    2. Why did it take the murder of innocent people — at prayer, in a church — to motivate South Carolina authorities to remove the flag?

    Hypnotized by the lost cause of the Civil War, those under its spell could not awaken without the shock of wanton cruelty inflicted on innocent victims. The murders at Emanuel AME Church provided that shock. A deranged young man, who wrapped himself in a Confederate flag, chose to murder people who were black and who were praying, in a famous black church to which he was invited.

    For Christians, this attack on the perfectly innocent is identical to the attack on Moses as an infant, the threats against Jesus as a young child and the crucifixion of the perfectly innocent Christ. The idealization of Southern heroes was so strong it required the sacrifice of innocent blood to break it.

    That fact is part of our continuing American tragedy.

    (Volney Gay is professor of religious studies, psychiatry and anthropology at Vanderbilt University. His new book, On the Pleasures of Owning Persons: The Hidden Face of American Slavery, is scheduled for release this summer)

  • Saturday, June 04, 2016 12:58 PM | Anonymous

    Jane Hall, the author of Deepening the Treatment (1998) and Roadblocks on the Journey of Psychotherapy (2004) has posted the following piece on the website of the American Psychoanalytic Association

    Q: What kind of work do you do?

    A: I'm a psychoanalyst.

    Q: I thought that was dead. Who can afford to go lie on a couch five times a week where the shrink hardly speaks and nothing happens! And wasn’t Freud proven wrong anyway

    <read more>

  • Saturday, June 04, 2016 12:48 PM | Anonymous

    Harold Blum, a past Editor-in-Chief of the Journal of the American Psychoanalytic Association and author of more than 170 psychoanalytic papers and several books, posted this article on the website of the American Psychoanalytic Association:

    Freud revolutionized the understanding and treatment of mental disorders. He created the psychoanalytic theory of personality.    But beyond this, he profoundly changed our understanding of humanity, thought and culture.   Freud, like Darwin, disturbed the sleep of the world by revealing hitherto unpalatable, but fundamental, truths about human nature.

    <read more>

  • Saturday, May 07, 2016 8:12 AM | Anonymous

    Graduating students and faculty of the Nashville Advanced Psychodynamic Psychotherapy program gathered for a celebration dinner at 1808 Grille on the 160th anniversary of Freud's birth.

    Congratulations to Brian Fuller, M.D., Chris Karcher, Psy.D., Kent Kreiselmaier M.A., Laura Rosser Kreiselmaier, Ph.D., Ira Philips, M.D., and Dotty Tucker, Ph.D. for completing the two-year certificate APP program.

    (From left: Fuller, Philips, Karcher, Tucker, Kreiselmaier, and Kreiselmaier)

    The celebratory dinner at 1808 Grille: (From left: Ira Philips, M.D., Jeff Binder, Ph.D., Volney Gay, Ph.D., Tom Campbell, M.D., Barbara Moss, J.D., Diana Finlayson, LCSW, Bill Kenner, M.D.)

  • Thursday, March 24, 2016 8:10 PM | Anonymous

    The newest of Volney Gay's articles on slavery in recent film is available on the Huffington Post. You can find it by clicking here.

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