By Ian Miller
On Minding and Being Minded explores hyperlinks among the depictions of lived adventure written through Samuel Beckett and the adventure of psychoanalytic psychotherapy pioneered within the writings of W.R. Bion. those strong literary and scientific intersections are made particular in the not easy tradition of twenty-first century psychotherapy as sufferer call for for time-limited, result-driven healing results conflicts sharply with the contours of in depth, long term psychotherapy.
Bion and Beckett current parts of familiarity to the practising psychoanalyst which emerge tantalizingly out of specific achieve, but turn into knowable via interpersonal engagement. those stutterings and intimations are thick with which means, suggestively offered in passing. They trace at the way it is for the sufferer, upsetting excitations of considering; and, just like the psychological buildings people all, their articulation conceals deep artistry.
On Minding and Being Minded offers a healing hyperlink bridging the only consultation with a number of consultation psychotherapy centred upon the dynamic engagement of sufferer and therapist. this can be the social workshop during which Bion’s “learning from adventure” happens. not just does the analyst provide the necessities for its building in provision of house, time, and boundary, but in addition bears in brain the psychoanalytic item itself, its think, tang, and experiential form, first and foremost unknowable to the sufferer.
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Extra resources for On Minding and Being Minded: Experiencing Bion and Beckett
CHAPTER THREE How It Is again W ritten well into Beckett’s midlife at the age of fifty-six, How It Is reports different phenomenological elements within human experience, driven by emotion and facing a changing array of internal and external objects. Beckett portrays a continuous present rich with shifting internal fields of focus arising in awareness of thought. Consciousness of ideas adrift on this emotional stream casts thinking along several paths. It may be experienced as a relentlessly intrusive presence that the thinker is desirous of expelling.
Certainly the narrator’s sac(k) continues throughout memories of life, growing itself, along with the human who remains fearful of its loss of provenance. Yet Beckett’s awareness of time’s vastness may be the recognition, at another level, of the mind’s inability to work through its indigestible beta elements. Time itself may become the container within which the individual is able to sort through, separating and transforming betaelements into utilitarian, if limiting, containers in thought. These begin not as words, but as gestures, as archaic as Beckett’s “quaqua”, grunts and screams later transformed, as Bion recognises in intuitive linkage, to be explored in the next chapter.
You impose yourself on me. In me. But if I am to do this reading, it can only be done together with you. ” And here too, I trip upon Beckett’s meditation about Bion as Mahood, how BEGINNING HOW IT IS 19 the presence of the other signals the difference between two minds, as narcissistic insult to one’s own demanding singularity! How does one cleanse one’s thoughts of others’ contributions when the very form of thought requires our taking in the contributions of others, as necessary a nourishment as food or tenderness, while making our thoughts our own?