Nachmani Gilead
William Alanson White Institute, New York, NY, USA.
J Am Acad Psychoanal Dyn Psychiatry. 2009 Spring;37(1):137-52. doi: 10.1521/jaap.2009.37.1.137.
This article considers the relationship between post-Kleinian psychoanalysis and spiritual experience in the healing process of a physically ill man undergoing medical care for an unknown disorder. He entered psychoanalytic psychotherapy after two years of being ill and after numerous medical interventions had failed. The psychotherapy involved certain religious experiences in the patient and the analyst that attuned them to one another. It also involved his fighting with doctors, family, and analyst. The fights were considered a transcendence of his troubling life, a mustering of courage and strength to live with illness and loss, and his use of a godlike fantasy figure, which could also be considered as a vivid good internal object. The therapeutic work was punctuated by numerous instances of catastrophic change, hope, and disappointment and by his not knowing about why his body acted as it has and why important people treated him as they had. He learned to know, in the sense that Bion used the term, to live with adversity, and return to as normal a life as is possible. The psychotherapy is a work in progress.
本文探讨了后克莱因精神分析与一名身患不明疾病正在接受治疗的男子康复过程中的精神体验之间的关系。他患病两年且经过多次医疗干预均告失败后,开始接受精神分析心理治疗。心理治疗涉及患者与分析师之间的某些宗教体验,这些体验使他们彼此协调。治疗还包括他与医生、家人和分析师的抗争。这些抗争被视为他对困扰生活的超越,是鼓起勇气和力量与疾病和失落共处的表现,以及他对一个类似神灵的幻想形象的运用,这也可被视为一个生动的良好内在客体。治疗工作不时被诸多灾难性变化、希望和失望的事例打断,也被他对自己身体为何如此表现以及重要他人为何如此对待他的不解所打断。从比昂使用该术语的意义上来说,他学会了面对逆境并尽可能回归正常生活。心理治疗仍在进行中。