“Radical openness does not mean that we empty our minds but that we open our minds to the prospect of losing the understandings to which we are attached.” So begins An Interview with Anton Hart. To be fair, though, perhaps “loosening attachments” when face to face with the trifecta of fascist racism, COVID, and environmental extinction may be near impossible. It’s a big ask if, in the midst of existential terror, we are holding on for dear life.
For Freud, nearing the end of his life, the fateful question for the human species came down to whether and to what extent our cultural development would succeed in mastering the disturbance our aggressive and self-destructive instincts inflict upon our communal life.
Steven Reisner, a New York psychoanalyst known for leading the successful effort to get the American Psychological Association to stop having any connection with torture sessions, has come out with a podcast series called Madness: The Podcast. In episode six, “The Masque of the Black Death (Racism in the Time of Trump),” Reisner speaks to us in a voice that conveys the urgency of this moment when the nation seems to be hurtling toward what could be an explosive decision point regarding Trump.
Psychoanalysis, art, and poetry make visible and expand the boundaries of our psychic reality and so the world. But what happens when those boundaries fracture? When we are on top of each other and oceans apart? When days merge and space contracts? When inner and outer reality converge on a pixilated screen? Just this. We must create a new path forward.
Dear friends, dear all. I’m from Milan. I’ve been living in isolation since the end of February. Now, it’s almost a month. I’m seeing patients through Skype—all of them, including the one previously on the couch. No direct contact. They pay through the internet as well. Patients are now tired. Some of them are afraid to lose their jobs. Some have already lost them. They do not see the end of this nightmare. Children stopped going to school…
I work privately and in our public health system—where most of our patients come from severely impoverished backgrounds—where therapy can be framed as being psychoanalytically informed.
Thanks for this space! I hope you’re doing well with all the restrictions. I have two thoughts: First, we are dealing with the fear of death, this fear of annihilation, which is experienced differently for each of us and must be especially mobilizing for those who are in the high-risk group. Generally, for the older generation…
Dear colleagues, I’m a candidate in Paris, and it is so great to hear all of you. Weirdly, this makes us, virtually, connect more. Why are crises necessary to create the motivation of gathering and coming together as a community?
As we do the holding for our clients in this time of confinement, accelerated changes, tragic losses, and fear, someone must hold us as well, being a loving partner who offers a hug at the end of day; or we must have a spiritual practice that calms and grounds our breathing or a community like this one, whom I can imagine silently and attentively listening. It has been a difficult two weeks…
The coronavirus pandemic has rocked our world as we knew it, bringing visceral waves of anxiety and fear and unspeakable, unbearable loss in its wake. For many of us, our way of life, our livelihood, our intimacies, and our social connections have been relegated to the phone and the internet—digital lifelines of virtual contact in which the very medium of connection can accentuate the distance, the loneliness.