Monday, April 27, 2015
Posted by Lycia Alexander-Guerra, M.D. at 7:40 AM
Sunday, April 19, 2015
A child learns to see itself first in its mothers face, her gaze, her mind, and learns to regulate its emotions from its mother's lending of soothing and containment of distressing emotions and sensations.
Frankenstein's creation had none of these advantages, a monstrous child, indeed, left to long ragefully for connection.
Posted by Lycia Alexander-Guerra, M.D. at 7:40 AM
Sunday, February 15, 2015
If The Grand Budapest Hotel created a magical like wonderland for the viewer, Boyhood, written and directed by Richard Linklater, makes magic out of the everyday, much like Turner taught us to see fog or Hockney the light on the surface of a swimming pool. Peter Travers of Rolling Stone called it “an unassuming masterpiece.”
Posted by Lycia Alexander-Guerra, M.D. at 1:17 PM
Tuesday, February 10, 2015
Posted by Lycia Alexander-Guerra, M.D. at 9:00 AM
Friday, February 6, 2015
Posted by Lycia Alexander-Guerra, M.D. at 8:30 AM
Sunday, January 25, 2015
[Is it an ethical dilemma for the therapist to be blind about one’s self (and only on the road to healing) while simultaneously attempting to heal patients? Is it incumbent upon the therapist to be set free by one’s own truth before ever attempting to help others? Perhaps Cole and Crow were both lucky to have encountered one another, despite the pain engendered on their way to a second chance.]
Posted by Lycia Alexander-Guerra, M.D. at 9:53 AM
Friday, January 16, 2015
Posted by Lycia Alexander-Guerra, M.D. at 7:27 AM
Tuesday, January 6, 2015
Furthermore, “[T]he sensory level imposes itself as the sole condition for gaining access to existence.” Through bodily sensations (such as the smell of an unwashed body) Ogden’s autistic-contiguous position posits experience of the feeling that one exists, for “the body [is] the first and founding entity upon which the subject’s identity is based.” The body is used in an attempt to repair and heal the internal void. In attempts to feel real or alive one may attack the body (e.g. self mutilation). Conversely, bodily sensations may be marginalized or corporeity rejected altogether (such as in Lombardi's clinical case of the man with anorexia nervosa; or in the extreme case of psychotic depersonalization). Therapists, then, may find verbal communication obfuscated by the predominance or exclusion, respectively, of the sensory-emotional dimension.
Delusions, obsessions, phobias, may be primitive sensory expressions, a necessary resort until more favorable conditions for mentalization present themselves “such as an encounter with an analytic reverie, which afford[s] an opportunity for…language proper and hence thought…[and for] the construction of a language to enable corporeity to speak.” Just as the mother’s reverie quells tensions allowing for mental space to process (‘receive and recognize’) the infant’s bodily sensations, providing an “area of transition from the concreteness of sensation to the first forms of abstraction and representability,” psychotherapy gingerly develops language to allow for symbolic expression and for the re-integration of the false duality between mind and body. Aptly put, Lombardi notes, “The function of analysis is to lead the analysand back to a real lived dimension so as to generate fragments of authentic experience.”
Posted by Lycia Alexander-Guerra, M.D. at 7:31 AM
Saturday, January 3, 2015
Posted by Lycia Alexander-Guerra, M.D. at 7:47 AM
Wednesday, December 17, 2014
Because all, save one, are blind, there can be no witness, yet some manage to find affective sharing when the blight can “convert strangers into companions in misfortune.” Despair overtakes many in this dark novel for “what meaning do tears have when the world has lost all meaning.” Even the one who is spared this affliction is incredulous to what becomes of those around her: “what shocked her was her disappointment, she had unwittingly believed that…her neighbors would be blind in their eyes, but not in their understanding.”
But how does a blind person see the Levinasian strange, transcendent, unfathomable ‘face’ of the other? Pizer sees generosity as instinctual, but expects Levinas to “reject instinct in favor of a subjectivity open to interruption, surrender, and awakening by an encounter with the Other.” Pizer continues, [we are] “wired to seek community, relational embeddedness, or ‘we-ness.’” Generosity sometimes requires of the analyst, per Corpt, an “unsettling re-evaluation and openness to amending any and all aspects of analytic practice in light of the patient’s forward edge strivings.” Pizer learned from his grandfather the healing power of the affectively resonant, witnessing presence of someone who recognized his need, and accepted him just as he was. Saramago notes its opposite, “Blindness is also this, to live in a world where all hope is gone.” That is, no hope of being seen, recognized, contained and accepted.
Posted by Lycia Alexander-Guerra, M.D. at 4:24 PM