Psychotherapy Teaching Sample: On the practitioner’s internal listening

Date : October, 2025

These “Psychotherapy Teaching Samples” are designed for psychotherapy students who are beginning their clinical practice. That is, trainees who are not attempting to do psychoanalysis as such, but who seek to do competent psychotherapy that might later eventuate into the workplay of psychoanalysis. In this context, much is missing about the inner reactions of the practitioner and their significance…material that is essential to the conduct of psychoanalysis as such. The strong distinction between psychotherapy and psychoanalysis — that is made again and again in the “Rediscovering Psychoanalysis” literature — must be kept in mind when studying these “Samples.”

Psychoanalytic listening is neither a practice of merely ‘observing and inferring’ in the manner of an objectivistic scientist examining a specimen or case, nor is it a practice in which anything and everything that occurs within the mind of the practitioner should be welcomed licentiously as necessarily having significance for the treatment. Thus, in terms of the way in which the practitioner listens to her/his internal thoughts, feelings, and fantasies, while in a session with a patient, there is a crucial balance between bracketing-off one’s own material and being receptive to one’s own reactions as being responsive — often on an unconscious level — to what the patient is expressing.

Achieving such a balance is why a full course — or courses — of personal psychoanalytic treatment is essential if one is to become a psychoanalytic practitioner, and additionally it is a reason why both trainees and senior practitioners should engage in frequent consultation with trusted and competent colleagues.

Here is an example from my own experience, early in my training.

Ivan was a professor of law, older than me by more than a decade. During a session in the middle phase of psychoanalytic treatment, he had spent almost thirty minutes telling me about several events in which he felt disrespected, ignored, or even abrogated. The committee running his soccer club had not responded to a letter he had sent them requesting a change in procedure that he considered moderately serious. A friend had more or less snubbed him in relation to a coffee date. At a faculty meeting, the Head of his Department had not only failed to consider, but had treated dismissively, an important point he had been trying to raise.

These stories were told with increasing emotion of irritation, frustration and anger. At the point in which he seemed most angry, an image came into my mind of Lewis Carroll’s Mock Turtle as depicted in John Tenniel’s illustration, which shows the Turtle weeping.

[It subsequently occurred to me that this image might make me into Alice, who sits listening to the Turtle, occasionally challenging him with questions. It also might make me the Gryphon, who also listens (and who seems to be—like me—of Cockney origin); as a personality the Gryphon tends to be rather dismissive, although he and the Turtle later become friends, somewhat by default.]

In any event, as the image came into my consciousness, I was struck by the Mock Turtle’s tearful sadness. And I spontaneously — by which I mean without any notable conscious deliberation or forethought — said to my patient:

“And yet, Ivan, beneath your irritation, there is sadness.”

By most criteria in the literature on psychoanalytic technique, my comment was misplaced, mistimed, or simply wrong — at least in the sense that it suggested little or no empathy for the Professor’s escalating emotions of irritation, frustration and anger. It is noteworthy that Ivan responded to my comment with a sort of “uh-huh” and continued with additional stories about irritations in his everyday life.

In psychoanalysis — as perhaps contrasted with psychotherapy — the practitioner is little concerned with whether the patient agrees, disagrees, or seems to ignore an intervention one has just articulated. The usefulness of the intervention — interpretation, if your will — pivots on whether it opens up, or closes down, the patient’s free-associative freedom (and does so without scoring off the patient’s suggestibility). But in what timeframe should the opening or closing of the patient’s discourse be assessed?

In the next day or so following the session, I thought about why I had had this experience, and also in what sense — or to what extent — it might have been less than optimal for be to have blurted out (for that is more or less what it was) my conjecture about the patient’s underlying sorrow.

It subsequently occurred to me that the reason the Turtle is so sad is that he anticipates being made into soup. His life, his memories of being in “school” with the “porpoise” of being taught by a “tortoise,” and his tender feelings … all will be irrelevant, expunged, as he is annihilated and ingested.

In subsequent sessions, my patient did indeed move into seemingly different thematic material. He began to speak, quite movingly, of his mother’s lack of interest in him, her preoccupation with his elder brother, and his awareness that, because she had been managing this brother, who was little more than a year older than he, she had declined to breast‑feed him. These were poignant recollections, accompanied by the beginnings of deep grief.

As a sidenote of self-criticism: I also later recalled how, right at the beginning of my professional career, while in New Orleans, I had gone to an unfancy but excellent restaurant by the docks, called Les Bons Temps — “Good Times” — and I had enjoyed a delicious bowl of turtle soup (this was before it became a protected species). A year later, I was at a very highbrow psychoanalytic conference, in the same city. A group of very senior and very distinguished colleagues, knowing that I had been in New Orleans relatively recently, asked if I knew a really good down‑to‑earth restaurant. I gave them my recommendation. It seems that that night they walked the streets for a long time, trying to find the restaurant that I had praised so highly, which had in fact closed down. However, after asking for directions, they did arrive at a new establishment, also called Les Bons Temps, which had recently opened in the vicinity — a lavish topless bar, with which they were less than impressed, believing that their very junior colleague must have sent them there as a prank. Sometimes, one should be cautious when making recommendations to one’s seniors!

Barnaby B. Barratt
Johannesburg and Cape Town

Free-associative discourse opens the patient’s discourse to what is otherwise than that which can be translated into a text.

Radical Psychoanalysis

Psychic reality is necessarily defined in terms of the particular person’s psychological processes; it comprises ‘all that is real for the subject.’ It is an interiority of persona experiences and understandings, a ‘Innenwelt’ as Freud sometimes called it.

Psychic Reality and Psychoanalytic Knowing

Consciousness is always falsified and falsifying … Not in the sense that some other configuration of consciousness might be ‘true’ but in the sense that consciousness by its productivity always occludes to itself that it excludes ― forecloses or ‘builds over’ ― something else that is ‘in but not of’ its own constitution as consciousness.

Psychoanalysis and the Postmodern Impulse

If we listen to free-associative discourse, we discover the repressed unconscious, and moreover the repressive (and suppressive) functioning of consciousness is only elucidated by listening to the sequential flow of its own free-associations, which Freud also called the train of ‘chaining of thought.’

What is Psychoanalysis?

The [deceptive] self-certainty of the reflective ‘I’ of self-consciousness is ‘attacked’ by the discourse of free-association. The subject can only come to understand its own constitution and momentum by allowing itself to fall into ― Freud’s notion of freier Einfall ― the flow that indicates the inherency of its own perceptual deferral or displacement from itself.

Beyond Psychotherapy

These considerations [about the essential role of the psychoanalyst] enable us to appreciate how self-analysis is ultimately impossible, and why the [absenting-] presence of an interlocutor ― indeed, the special presence of the psychoanalyst’s participation in this asymmetrical or lopsided ‘dialogical monologue’ ― is fundamentally necessary to the initiation and maintenance of a genuinely psychoanalytic process.

Radical Psychoanalysis

Free-associative discourse epitomizes the promise of the postmodern era; methodically deconstructive yet strangely curative, it promises and an emancipatory mobilization of the transmutative subject-as-process and of its truthfulness-as-process. Such discourse moves ‘through and against’ all identitarianism ― the Hellenic harmony of unification, the Hebraic separation and difference bound by rationality and obligation to ‘law, and the Christic-Islamic fulfillment or reconciliation in the hopeful image of ultimate salvation.

Psychoanalysis and the Postmodern Impulse

What free-associative discourse exhibits goes beyond the procedures by which representations may be combined and permutated in all sorts of metaphorically and metonymically novel formations. Rather, as I have indicated, such discourse opens the speaking subject to the fluxes, flows, fluidities, vibrations, and undulations of desire and this exhibits an alternative dimension of the subject’s being-in-the-world in a way that is perpetually enigmatic and extraordinary.

What is Psychoanalysis?

The fear of free-associative discourse is due to the way in which it relinquishes ‘making-sense’ and facilitates a special sort of listening to the enigmatic messaging of our embodied experience. This messaging presents itself as the incessant motion and commotion of erotic energies within us, and perhaps also around us ― that is a semiotic field we sense only as being chaotically ‘guided’ by inchoate and enigmatic pathways of pleasure (Lust) and unpleasure (Unlust).

Beyond Psychotherapy

Psychoanalytic treatment, as the arc of free-associative discourse, is undoubtedly an existential journey, honouring awareness, presence, and freedom by re-aligning the subject with the erotic ethicality of our embodiment.

What is Psychoanalysis?

The psychoanalyst and patient are in a flesh-and-blood encounter, a libidinally alive and highly charged relationship that is comprehensible to neither of them. Yet it is solely the psychoanalyst who has to take ethical responsibility for the way in which the strange occurrences experienced by the patient are to be addressed. This responsibility is implemented by the psychoanalyst’s facilitation of the patient’s free-associative journey.

Radical Psychoanalysis

Psychoanalysis seeks the momentum of its process in logical and rhetorical cacorhythms, misprisions, and discrepancies, in the pursuit of an ‘excess’ [of meaningfulness] that is alienated or estranged within, of an ‘essence’ that is nonessentially essential.

Psychoanalysis and the Postmodern Impulse

One very remarkable feature of Freud’s assertion that free-association is required for psychoanalysis to occur is that he continued to insist upon this fundamental point even after 1914, when the focus of his labours was on the construction of theoretical edifices ― conceptual systematizations ― by which psychotherapeutic procedures [as contrasted with psychoanalytic processes] may be governed.

Beyond Psychotherapy

An understanding of the world is conditioned by the inner order and disorder of the one who understands.

Psychic Reality and Psychoanalytic Knowing

…the very momentum of free-associative discourse ensures an articulation of the desire of embodied experience, which ― although never completed ― ensures the liveliness of the subject’s life, through the embrace of its castratedness and deathfulness.

What is Psychoanalysis?

[The commitment of free-associative speaking and listening] is the key to psychoanalytic healing, to its truthfulness and to the significance of asserting that freeing the subject from suffering is the unique aim of psychoanalysis and that such freeing involves a shifting of the subject of self-consciousness from the stases of alienation into the mobilization of estrangement.

Radical Psychoanalysis

Consciousness can never master its ‘dynamic unconscious’ but steadfastly believes that it might master ‘all that is the case.’

Psychoanalysis and the Postmodern Impulse

A major misunderstanding is the assumption that the sole purpose of free-associative speaking is as a ‘data-gathering’ means toward an interpretive end.

Beyond Psychotherapy

Free-associative discourse enables us ― compels us ― to reconsider the fundaments of time, consciousness, and sexuality, including our assumptions about the nature of repetition, about the locus of our pleasure, and about the ‘sexual body’ in relation to stasis.

Psychoanalysis and the Postmodern Impulse

The emphasis of radical psychoanalysis is that its praxis is not about arriving at substantive interpretations about psychic life. Rather it is about re-animating psychic life free-associatively, freeing its truthfulness from repetition-compulsivity by listening anew to the energies of desire.

Beyond Psychotherapy

Psychoanalytic negativity as a discourse that reflects upon and interrogates the ideology of false-consciousness, requires us to reorient radically our thinking and conduct with respect to the fundamental questions of reality, subject, and science.

Psychic Reality and Psychoanalytic Knowing

Free-associative speaking must be understood as involving a special mode of receptivity that I call ‘free-associative’ listening.

Beyond Psychotherapy

To have genuine insight into Freud’s revolutionary discovery, which is the significance of free-associative method, one must enter psychoanalytic discourse. The essence of such access is to surrender to become a patient whose commitment is to think and speak aloud whatever ‘comes to mind,’ whose fate is invariably and necessarily to resist this mandate…

Radical Psychoanalysis

The very ‘absenting-presence’ of the psychoanalyst unsettles the hegemony of the narratological-imperative … and secures the passage of free-associative speaking…

Beyond Psychotherapy

Only free-associative discourse can transport the subject along the pathway of this liberatory directionality [that dislodges the repetition compulsivity of the ‘I’], but surrendering to the freedom that this discourse offers places our egotism at risk. It is a matter of personal risk, of daring.

What is Psychoanalysis?