Psychotherapy Teaching Sample: On working in the initial phase

Date : September, 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.

IMPORTANTLY: 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.”

Your male patient, 35 years in the third month of x4 weekly psychoanalytic treatment, walks into his session handing you the payment for the month’s sessions (as is the best practice for the mode of fee payment). The payment is several sessions early, because the agreement is that he will pay on or before the last session of the month.

He starts talking about how he driven his 9-year-old son to school that morning. It was cute because the boy had talked about how he is best in his math class and also about his excitement at the prospect of soccer practice. The patient adds “it was sweet, when we stopped at the school, even though his friends were there, he kissed me on the cheek and said ‘thanks for dropping me off, Dad, see you tonight.’

The patient continues: “Then driving here to see you I suddenly had a memory of what was probably the one and only time my father ever took me to school. It turned out that he didn’t know that I didn’t attend the local government school a few blocks away, but a parochial school that was further toward town. He was impatient and when he drove up to the local school, he told me to get out, and was angry when I tried to explain that it wasn’t the right place … He yelled and insisted that I hurry up and get out of the car. So I did. And I had to walk the rest of the way to my school.” And the patient falls silent.

What are you going to do? In the first place, you are going to attend to the affect with which the story is told, and you definitely should say something empathic. Is it told with sadness? … prompting you to say something like “you must feel so bitterly disappointed at the way your father was.” Is it told with anger? … prompting you to say something like “it must feel infuriating that your father could be that way with you.” Is it told with smug pleasure? … that would make it feel right to say something like “you must feel pleased that you are doing better as a father than your father was with you.”

Empathizing is important. To be empathically treated promotes the patient’s positive feelings about himself and it promotes the development of the relationship, including facilitating the patient’s ability to reflect more deeply. It is good therapy, but it is not enough to facilitate the patient’s movement toward psychoanalysis.

There is obviously a link between what happened with his son and the surfacing of the childhood memory. But it is probably fatuous to point it out by saying “What a contrast between your fathering and his!” … although such a compliment might feel empathically good to the patient, it is not enough and risks you developing a relationship in which the patient becomes overly tied to receiving your compliments.

There is very probably a link between the early payment and the surfacing of the childhood memory. [And in any event, you will very likely find, during the middle phase of the analysis that the memory screens other matters that the patient has still forgotten … to give one speculative example, that the patient knew his father was on his way to visit his homosexual lover for whom he will later divorce the patient’s mother.]

But in thinking about the simplest links we you can, even at this stage be way too clever, and should not be!

For example: “You pay me early today because you want to ward off the possibility that I could become like an irascible and uncaring father toward you.”

This might be correct, probably is. But it is probably not appropriate for the initial phase of a psychoanalysis. Why? Some possibilities as to its prematurity would include…

(1) Because it makes a link for the patient in advance of helping the patient to make links for himself.

(2) Because it excludes another transferential possibilities that might be linked, namely that the early payment is rendered because the patient regrets he cannot give you a kiss at the end of the month.

And (3) It can too easily be heard as telling the patient he has done something he shouldn’t have done.

In the initial ― psychotherapeutic ― phase of a psychoanalytic treatment, we want: To be empathic, not just to make the patient feel understood or even better about himself, and not just to make the patient attached to us, but additionally to facilitate the patient’s capacity to listen to himself…

So, after we have been empathic, we are going to say … What?

What do you think is coming up here?

Why do you think you suddenly recalled this story about your father?

[not What does it mean to you?]

Has it occurred to you that there is a connection between remembering this story and paying me early?

[which is better than “there is a link between remembering this story and paying me early”]

You want to:

(1) Build a working alliance around listening together, with making links between meanings and with attending to the phenomena of anxiety, affect and bodily sensations.

(2) Facilitate the patient’s understanding that every meaning is also a metaphor or metonym of some other meaning.

(3) And this means tactfully but directly pointing out defense mechanisms…but always doing so “on the side of the ego.”

(4) Facilitate the patient’s understanding that the three spatiotemporal arenas (the experiences of present outside the psychoanalytic relationship, the experiences of the present inside the psychoanalytic relationship, and the experiences of the past from childhood) always complexly reflect and refract each other.

(5) Build a relationship in which the patient experiences the way you treat everything—including and especially resistances—as being the ‘best and most adaptive thing’ the patient could do, in the context of his or her psychic reality.

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?