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Explore the fundamental philosophical concepts of transcendence and immanence applied to psychoanalytic practice. Find out how these complementary principles shape the development of the psychoanalyst and the therapeutic process, allowing the recognition of internal potential (immanence) and the ability to overcome boundaries (transcendence) essential for the flowering of human subjectivity.
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Introduction: The Challenge of Psychoanalytic Training
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Before starting your journey of enrollment in thePsychoanalysis Course
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Psychoanalysis exists so that uniqueness and subjectivity can break the cocoon of existence. Like the emerging butterfly, the psychoanalytic process invites both the analyst and analyzing to transcend boundaries and recognize potential immanent. This expanded article explores the fundamental concepts of transcendence and immanence applied to psychoanalytic formation and practice, following the principles exposed in the study material of the company EBRAFE.
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Philosophical foundations: immanence and transcendence
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Immanence: the inner potential
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Immanence, a philosophical and religious concept, refers to presence and action within the physical world, within ourselves. In philosophy, it relates to what is inherent in the very nature of something or someone.
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In the psychoanalytic context, immanence represents:
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- The latent potential within each individual
- The characteristics inherent in human subjectivity
- The self -development capacity present in each person
- The principle that the answers already exist within the analyzing
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As stated in the base text, immanence “is restricted to the physical field, does not go beyond the physical, immanence thinks from the physical and returns to the physical”. In other words, it works with the material already existing in the individual’s psyche.
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Transcendence: the exit movement
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Transcendence, on the other hand, describes existence and experience beyond normal, beyond the physical. It represents the ability to overcome limits, to go beyond the usual boundaries of consciousness and experience.
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In psychoanalytic practice, transcende means:
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- Get out of yourself to observe your own ego from a different perspective
- Overcome limitations in the worldview, values and relationship with diversity
- Experience a vision that goes “from the outside”, not just “from the inside out”
- Connect with larger and broader realities than the self
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The text suggests that “transcendence goes beyond the physical”, indicating a movement that goes beyond the material and immediate limitations of existence.
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The two traditions: Rogers and Maslow
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The material has two psychological perspectives that illustrate these concepts:
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Carl Rogersrepresents the approach to immanence. His person -centered psychology understands that in the client there is an immanent potential that needs to be discovered and updated. Rogers believes that each person has internally a natural potential for development, which can be facilitated, but not directed or molded externally.
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Abraham Maslow, in turn, it works with the idea of transcendence. Your theory proposes that people can transcend immediate concerns to connect with greater realities. The peak experience described by Maslow is essentially transcendent, allowing the individual to exceed the limits of the ego and connect with the universal.
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The psychoanalytic process: a double movement
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In psychoanalysis, these two concepts intertwine in a continuous process:
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- First Movement – Recognition of Immanence: “I need to rescue my uniqueness, which is my subjectivity, existing in the first movement. I am realizing the existence.”
- Second Movement – Transcendence Experience: “And to resignify, I’m experiencing transcendence. I’m leaving myself to look at my ego, my self.”
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This double movement creates the fundamental dynamics of psychoanalytic work – recognize what already exists (immanence) and transcend to create new perspectives and meanings.
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Challenging conventional logic: the cerebral hemispheres
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The text emphasizes the importance of “challenging conventional logic” in psychoanalytic formation. This idea is illustrated by the metaphor of the cerebral hemispheres:
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Left hemisphere: Traditionally associated with reason, linear logic and problem solving. Traditional education tends to privilege this side, promoting analytical and structured thinking.
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Right hemisphere: Related to emotional, intuitive and creativity. Psychoanalysis works intensely with this side, demanding from practitioners the development of intuitive, creative and sensory abilities.
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The text states that “in the field of psychoanalysis we worked hard with the right side of the brain” and invites those who were educated mainly on the left side to develop the “sensory side” through various exercises.
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Language in psychoanalysis: the challenge of “well to say”
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A central element in the material presented is the importance of language in psychoanalytic practice. “In psychoanalysis, it is important to learn to work with words, so the challenge is always well to say.”
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The Power of Words
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“Saying” welfare involves:
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- Properly articulate words and language
- Develop linguistic accuracy and sensitivity
- Understand the multiple levels of meaning in communications
- Recognize that we inhabit our own language
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The mantra mentioned – “I live in my language” – suggests that our expression ability is not just a vehicle of communication, but it is the very fabric of our subjectivity. We are, to a large extent, what we can express and articulate.
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Figurative Language and Symbolism
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The text mentions “figurative language and symbolism” as important elements in psychoanalytic work. The ability to understand and work with metaphors, analogies and symbols is fundamental, as the unconscious often expresses itself through this non-literal language.
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An example is the butterfly metaphor itself by breaking the cocoon, used to illustrate the process of psychic transformation.
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Exercises for the development of the psychoanalyst
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The material presents a package of specific exercises for the development of the skills necessary for psychoanalytic practice. These exercises are organized into five main categories:
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1. Experience and add to personal life
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- Sense of life: Lapidar, qualify and improve understanding of the existential purpose itself
- Moving: Cultivate flexibility and opening for transformations
- Perception of the place of bioethics: Understand and apply values that guarantee life in the broader sense, within the ecosystem
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2. Experience and add to professional life
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- Transcendence Experience: Perform daily exercises to get out of yourself and see reality from outside
- Experience of Spirituality: Develop the ability to make sense and direction to life
- Overcoming: Work to overcome limitations in the worldview, values and relationship with diversity
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3. Experiment and develop intelligences
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- Socio -emotional intelligence: Progressively gain greater control over emotions and improve relationships with oneself, with others and with the world
- Practical intelligence: Cultivate the ability to organization, communication and methodology in activities
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4. Experiment and experience significant experiences
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- Proactivity: Develop the ability to take initiative and identify what needs to be done
- Engagement: Commit to the given word and the commitments made
- Critical ability: Cultivate the ability to observe phenomena with critical distance, in a constructive position
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5. Try and install new habits
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- Learn to learn: Develop continuous learning capacity
- Learn to do: Translate knowledge into practical actions
- Learn to live: Cultivate healthy relationships with yourself and others
- Learning to human being: Recognize that dignity is in the other
- Autonomy and self -sufficiency: Educate yourself to be autonomous and independent
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The Humanized Trinity: ID, Ego and Superego
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The material refers to the Freudian conception of the psychic apparatus, calling it “humanized trinity”: the id (that), the ego (me) and the superego (supereu). This Trinity “needs to be leveraged” through the proposed exercises.
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This structural model of the human psyche is fundamental to understand psychic dynamics:
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- ID (that): Represents instinctive impulses, unconscious desires and primitive energies
- Ego (me): It works as a mediator between the impulses of ID and the demands of external reality
- Superego (Superu): Incorporates moral values, ideals and social prohibitions
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The balanced development of these three instances is essential for the formation of psychoanalyst, who must recognize and work with these forces in himself before being able to help others in his therapeutic process.
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The importance of insights and aphorisms
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The text highlights the value of insights and aphorisms in the process of psychoanalytic learning. An aphorism is defined as “a short thinking that gives us understanding of a complex reality.” Through these concise thoughts, “we realize the connections of the points”.
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This learning methodology emphasizes:
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- The constant reading and rereading of texts
- The gradual formation of mental connections through repetition and reflection
- The understanding that learning occurs not only consciously, but also “throughout the day, throughout the night”
- The recognition that the understanding of complex texts is progressive – understanding “10%, 20%” is already a good start
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Healthy mind in a healthy body
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The material ends with the classic healthy aphorism in a healthy body ”(Mens Sana in Corpore Sano), emphasizing the importance of psychophysical balance for the psychoanalyst.
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This principle suggests that:
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- Care with the body is inseparable from mental development
- Psychoanalytic practice requires integral health from the practitioner
- Self-care is a prerequisite to take care of the other
- Body-body integration should be a constant ideal
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The interior garden: a metaphor for the psychoanalytic process
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The text ends with a poetic reflection of Rubem Alves: “Every garden begins with a dream of love. Before any tree is planted or any lake is built, the trees and lakes need to be born inside the soul. Those who have no garden inside do not plant garden on the outside and do not walk through them.”
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This metaphor perfectly illustrates the psychoanalytic work:
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- The need to first cultivate a “inner garden” of possibilities
- The understanding that external transformations are preceded by internal transformations
- The idea that the analyst must have developed in himself what he seeks to awaken in the analyzing
- The vision of psychoanalysis as a process of cultivation, care and flowering
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CONCLUSION: Psychoanalysis as a path of transformation
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Psychoanalytic formation, as presented in EBRAFE material, goes far beyond the acquisition of specific theoretical knowledge. It is a continuous process of personal development that integrates:
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- The recognition and cultivation of the immanent potential
- The ability to transcend limitations and expand horizons
- The refinement of language and the ability to “say”
- The development of multiple intelligences and skills
- The harmonic integration of psychic instances
- The commitment to self -knowledge and continuous growth
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This path of personal transformation is the basis on which the ability to assist others in its own process of discovery and renewal. As the text suggests, so that the “garden” of healing and development may exist “outside”, it must first “happen inside” the analyst himself.
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