Native Psychoanalysis

Native Psychoanalysis

 

Today, psychology is at a nexus, a point of connection between many potential outcomes. History has deposited upon the shores of knowledge, the discipline of psychoanalysis, which has never enjoyed popular acceptance. This is exactly as it should be, as the very heart of this technique is a piercing of the resistances which protect and defend personality, hence, nearly all psychoanalytic insight is, if rightly summed and correct, sure to generate conclusions which are unpleasant, because they are true. The technique works, if you will, by way of revealed insult to the ego, and is not going to win any popularity contests for its direct and accurate revelations concerning the true nature, content and form of the human unconscious. This condition of contradiction between what is true and curative, and what is pleasant, has created a state of pluralism in psychology (Norman, 2011). Now, the patient, not the factual state of mental construction, is a main determinant in the approach to mental illness and cure. Psychology has become a consumer product. Also, a proliferation of "psychoanalytic" techniques quickly sprang into being, and continue to do so, in reactive response to the truths of unconscious content and processes. From a bringing to undue prominence of the Jungian archetype and collective unconscious, now foolishly placed over the specificity of personal unconscious content as if more primary, to the psychoanalytic alternatives such as the supreme psychological violation of behaviorism, to the intersubjective model of psychoanalytic practice (Brown, L., 2011), and the now copious use of efficacious pharmacological compounds, each with a host of severe and often permanent "side effects"––psychology is at a nexus between the currents of confusion and fact––and confusion is, if not a more effective option than clear insight, most assuredly better looking.

 

The result of this situation, is that proper psychoanalytic technique is almost extinct, and taught in but few places, and even then, the proliferation of alternative techniques learned alongside of psychoanalysis, often lead to a therapist who is nearly as confused as the patient (Tuckett, 2011). If you are ill, you have choices: 1. Take drugs and keep taking them; 2. Enter a lengthy course of potentially ineffective therapy; 3. Conduct a proper self-psychoanalysis. This third alternative is, of course, all but unheard of. It is to be remembered that psychoanalysis began as self-psychoanalysis, and that Freud was Freud's most important, and first patient (Freud, 1897, p. 259, 268; 1900). Today, psychoanalysis is typically no longer available in an effective form, and so, the patient must become the surgeon, and indeed, the time is right for a specific and effective method of self-psychoanalysis which is suitable to cure the most pernicious and stubborn neuroses, even the very most intractable, such as OCD, which is often functionally ascribed to a chemical imbalance, and relegated to lifelong treatment by way of symptomatic regulation, rather than cure, using appropriately massive doses of modern SSRI drugs, which can not ever be discontinued. A method of self-psychoanalysis, a real alternative which does not use damaging drugs, but instead, alters the most basic aspects of personality at the deepest fundamental levels is required. I have found that method: Native Psychoanalysis (Norman, 2011, 2013 nine essays, 2013 re-polarization). Native Psychoanalysis (along with re-polarization theory), cures neurosis, and, in many cases, creates conditions of improved mental economy, which allow the subject to become more intellectually adept and able, fostering mental flexibility, ethical development and sublimation at levels previously unavailable. This is no idle boast, for I myself have not only created, but have used these methods to cure myself of a severe, lifelong case of OCD. We must deal directly with the most disturbing and specific aspects of unconscious content, not just the processes as one might wish (Brown, J., 2010), but also with the real specific events, thoughts and fantasies, which in EVERY case MUST be directly brought to bear upon consciousness, to create permanent change. It is by bringing unconscious pathogenic elements up into the sphere of conscious attention, that these specific pathological contributors can be made inert––now subjected to the normal processes of conscious thought (Freud, 1893-1895, p. 17; Norman, 2011, 2013 mind/body).

 

In the next article in this series, I will begin to outline the method of Native Psychoanalysis. A precise methodology whereby the most deeply hidden and disturbing elements of the psyche can be accessed and understood is at hand. Please return and read, and soon, you will know what is forbidden and quite impossible to find: the pathway to direct knowledge and understanding of the hope and light, the highest human potential, so foolishly buried and shamed, relegated to unconscious darkness. What light lies hidden, stained dark, light made invisible, pressed into the hollow heart of man? Find the silver spark made dark, and release hope itself. What may we find to look, and not to blink? A brave and foolish question, with an impossible answer… made plain. Come back, and read. I will tempt you and say: Know this, and know––everything.

 

––Rich Norman

 

References:

 

Brown, J. (2010). Neuropsychological foundations of conscious experience. Belgium: Les Editions Chromatika. www.chromatika.com

 

Brown, L. (2011). Intersubjective processes and the unconscious. London: Routledge.

 

Freud, S. (1886-1899). The standard edition of the complete psychological works of Sigmund Freud volume one: Pre-psychoanalytic publications and unpublished drafts. London: Hogarth Press.

 

Freud, S. (1893-1895). The standard edition of the complete psychological works of Sigmund Freud volume two: Studies on hysteria by Joseph Breuer and Sigmund Freud. London: Hogarth Press.

 

Freud, S. (1900). The standard edition of the complete psychological works of Sigmund Freud volumes four and five: The Interpretation of Dreams. London: Hogarth Press.

 

Norman, R. (2011). The tangible self. O'Brien, OR.: Standing Dead Publications.

 

Norman, R. (2013). Nine Short essays and Native Psychoanalysis––a Non-Elliptical Technique: Necessary Background Information Basic to Native Psychoanalysis. The Black Watch:The Journal of Unconscious Psychology and Self-Psychoanalysis. Retrieved from: www.thejournalofunconsciouspsychology.com

 

Norman, R. (2013). Re-Polarization Theory: From Native Psychoanalysis to Sublimation–– The Practical Reconstruction of Modern Personality. The Black Watch:The Journal of Unconscious Psychology and Self-Psychoanalysis. Retrieved from: www.thejournalofunconsciouspsychology.com

 

Norman, R. (2013). Mind Body Syndrome––the unconscious constellation: Condensation, abreaction and dissociative-repression in the genesis and disbandment of Tension Myositis Syndrome. The Journal of Unconscious Psychology. Retrieved from: www.thejournalofunconsciouspsychology.com

 

Tuckett, D. (2011). Inside and outside the window: Some fundamental elements in the theory of psychoanalytic technique. The International Journal of Psychoanalysis. 92: 1367-1390 doi: 10.1111/j.1745-8315.2011.00471.x

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