Council for Psychoanalysis and Jungian Analysis

The CPJA is a College of the UK Council for Psychotherapy. It has an individual membership of over 1800 practitioners and brings together 30 Organisational Members, most of which offer training courses. It is the largest organisation of psychodynamic, psychoanalytic and Jungian psychotherapists in the UK.

What kind of psychotherapy do CPJA members offer?

All members of the CPJA believe that unconscious processes shape our behaviour and our lives. Broadly speaking this means that we don’t know as much about ourselves as we think we do.

The unconscious is, as the word suggests, ‘un’-conscious but manifests in dreams, symptoms and patterns of behaviour. Often we know these patterns are damaging to our selves and others, but we feel powerless to change them. More positively, the unconscious is also a source of creativity and imagination.

Members of the CPJA work with people with a very wide range of concerns, such as depression, anxiety, sexual and relationship problems, conflicts at work or in education, and loss of a sense of meaning and purpose in life. However, it is not necessary to have a specific problem but simply desire to undertake a journey of discovery. Read more here.

Are you looking for a psychotherapist?

Our members work with children, adolescents, adults and older people, with people with disabilities, with couples, groups, and families. If you are looking for a psychotherapist, please use our find a therapist page.

CPJA members: for latest news, scroll down …

CPJA Ethics Committee & AAP: The Place of Trust in Psychoanalytic Psychotherapy – Part 1 on 16 March 2019

“All the world is made of faith, and trust, and pixie dust”  J.M. Barrie, Peter Pan

 CPJA Ethics Committee & The Association of Arbours Psychotherapists

Present

THE PLACE OF TRUST IN PSYCHOANALYTIC PSYCHOTHERAPY

Part 1: Trust In Contemporary Psychoanalysis

Saturday 16th March 2019

Speakers: Lynne Gabriel, Del  Loewenthal, Eric Litwack and Zenobia Nadirshaw

Venue:  Resource for London, 356 Holloway Road, London N7 6PA

This series of two one-day conferences will offer the opportunity to UKCP, CPJA, BPC and BACP members, students and trainees and others to develop a dialogue about the place of trust in clinical practice. The first conference: ‘Trust in Contemporary Psychoanalysis’ concerns psychoanalytic ethics as it refers to trust (or is it faith?) in the analyst, in the patient and in psychoanalysis. Trust can be attributed to relationships and it has been demonstrated that humans have a natural disposition to trust. There is an inherent mutuality in the transaction and reliability in the uncertainty of two individuals achieving something they could not do on their own. In the clinical context, these transactions help the patient overcome periods of impasse which may occur in the course of therapy that gives rise to the difficulties for the psychotherapist in really understanding the patient’s experience.

In the morning there will be two speakers delivering papers on the relevant topic. There will be respondents to each paper and time for questions. In the afternoon there will be two more speakers followed by a Plenary.

THE PROGRAMME FOR THE ETHICS CONFERENCE IS AVAILABLE here

TO BOOK YOUR PLACE for  Part 1: Trust In Contemporary Psychoanalysis

9.45am – 3.00pm on Saturday, March 16th 2019

Registration from 9.15am.  The CPJA AGM will follow on from 3.15-4.00pm

Venue: Resource for London, 356 Holloway Road, London N7 6PA

Cost: Earlybird price of £50 (before 31 January 2019), £30 for trainees and students.  After 1 February 2019 the price will be £65 (£40 for trainees and students).  Payment should be made by electronic transfer of funds: CAF Bank, A/c number 00029325,  Sort Code 40-52-40. Please put your name as reference and  cpjaevents@gmail.com to confirm the date of transfer and advise of any dietary or access requirements.  You may also at the same time register your interest for Part 2:  Psychotherapy – Ideas for Our Time.

Part 2: Psychotherapy – Ideas for Our Time

Saturday 21 September 2019

Speakers: Dr Mark Solms, Dr Christoph Mathys plus two further speakers to be confirmed

Venue: The Human Rights Action Centre, 17/25 New Inn Yard, London, EC2A 3EA

 The second conference focuses on us as clinicians, who may wish to rethink or expand some psychotherapeutic ideas. Doing so entails a form of trust in newly evolving knowledge within science.  Trust, of course, has to be earned through questioning. As we do not wish to descend into scientism, what will this new area and its discoveries mean to us?

Here we intend to cover some of the findings of neuroscience about adolescence and schizophrenia as well as other mental problems and disorders. The focus here is on the contribution that findings in neuroscience may make to clinical practice and how understanding found in our clinical practice should influence how we interpret the experimental science.

The program will include led workshops, discussions and plenary while making full use of the space at the venue

Details for this full day event (9.00am – 6pm)are being finalised and can be found on the https://aapweb.website/ Tickets will be reserved against your name for one month once the full programme is announced.  Tickets for Part 2 will offer an early bird reduction for tickets paid for prior to 15 July 2019 at a cost of £90.   After 15 July 2019 tickets will cost £110.  A limited number of tickets will be available for trainees/students at a cost of £45.

 

 

 

Dates of CPJA College meetings and events in 2018

The next CPJA College meeting will take place from

12.00 to 16.00 on Saturday 20 October 2018

at Resource for London, 356 Holloway Road, London N7 6PA

2019 MEETINGS AND EVENTS

The CPJA Ethics Committee is delighted to announce that two events on the theme of  ‘Ethics and Trust: Strengths and Limits’ are being planned jointly with one of our Organisational Members, the Association of Arbours Psychotherapists.

The CPJA Ethics Conference will take place 9.45am to 3pm on Saturday 16 March 2019 at Resource for London, Holloway Road in North London.  This will be followed by the CPJA AGM from 3-4pm.
Further details are given above.

College meetings will take place on the following dates:

6 July 2019:  College meeting (venue to be confirmed)

26 October 2019: College meeting (venue to be confirmed)

 

 

Members of the CPJA Executive & Committees

Executive: Niki Reeves (Chair), Dr. Peter Nevins (Chair of Training Standards Committee),
Charles Brown (Chair of the Ethics Committee) plus five Ordinary Members: Keith Armitage, Katrina Ashton, Andy Cottom, Sarah Fahy and Steve Wills.

Ethics Committee:  Charles Brown (Chair) , Sarah Fahey, Alf McFarland and Adam Saltiel,

CPJA Training Committee:  Peter Nevins (Chair);  Keith Armitage; Katrina Ashton; Alan Lidmila;  Lynsey Hotchkies and Sarah Tucker

Reaccreditation for Direct Registration Sub-committee (RDRS): Alan Lidmila (Chair); Katrina Ashton, Alison Kings and Richard Jones

BAPPS Autumn Conference: The Unconscious Work of the Supervisee with Alison Vaspe – Sat 10th Nov 2018

The BAPPS Autumn Conference will take place on Saturday 10 November 2018

The Unconscious Work of the Supervisee with Alison Vaspe at the Tavistock.

There is an early-bird rate of £75 for Non-Members available until the 31st July 2018.

Full details are available at www.supervision.org.uk

Enquiries to: admin@supervision.org.uk

WMIP:  Two Social Dreaming Matrices hosted by Laurie Slade: 19 November 2018 @ 11 March 2019

Dates/Time: Monday 19th November 2018 and Monday 11th March 2019 7.00pm-9.30pm. Doors open 6.30pm for prompt 7.00pm start

Venue: Edgbaston Quaker Meeting House, St James Road, Edgbaston B15 1JP

As we come closer to the date when Britain is expected to leave the EU, these two events follow on from the Social Dreaming workshop hosted by WMIP in June 2018. They will allow all of us with an interest in the collective working of the psyche the opportunity to reflect on where we are now as a society.

You don’t need previous experience of Social Dreaming to participate in and enjoy a matrix. It’s for anyone interested in dreams, creativity and new thinking about issues of common concern. All you need is a readiness to share and be open to what is offered.

These events are open to all. It is not necessary to have been present at the first matrix to take part in these events.

FEE: WMIP members free; Non-members £20

BOOKING: Booking is required for these events, please click on the link below to find more information and an application form

http://www.wmip.org/events.html

WPF Recruitment

 Supervisor 

Certificate in Supervision

 The Supervision course is designed to explore the theory and practice of supervision from a psychodynamic and psychoanalytic perspective. It is offered to experienced psychodynamic counsellors/psychotherapists, or psychoanalytic psychotherapist and integrative counsellors and psychotherapist with a substantial psychodynamic background who wish to train as supervisors.  The course consists of 20 weeks of theory (seminars).  There are 20 supervision sessions following which participants may be awarded a Certificate in Supervision.

The appointment will be subject to course numbers being sufficient to run the course.

Any offer of employment is subject to the satisfactory completion of pre-employment vetting checks including a DBS check.

 

Supervisor

Supervision:

Wednesdays, 3.00pm – 4.30pm weekly in term time

Salary

Actual Salary

£33,109.78 per annum pro rata

Actual Salary approximately £1100 (all inclusive)

 

Application procedure 1.    An up to date curriculum vitae

2.    A personal statement setting out how you meet the person specification and indicating days and times for which they are applying

3.    The names of two professional referees

 

Deadline for applications  

Monday, 29th October 2018

Interview date TBC

For further information and job descriptions, contact Human Resources on 020 7378 2032 or via e-mail: humanresources@wpf.org.uk  or visit our website www.wpf.org.uk

 

 

WPF – Seminar Leader  Postgraduate Diploma in Psychodynamic Theory and Practice

Seminar Leader  Postgraduate Diploma in Psychodynamic Theory and Practice

October 2018 – July 2019

Research Seminars

Applicants should have a qualification in psychoanalytic or psychodynamic psychotherapy.  All seminar leaders must be registered with either BPC, UKCP or BACP.  All appointees must normally have completed a training eligible for BPC registration. They should also have a teaching/training qualification or provide evidence of considerable experience of teaching.

Please request the individual Module outline prior to application.

Seminar Leader Post

 

Research seminars take place:

 Term 2 (January 2019 – February 2019) – 5 Sessions, Fridays, 5.30pm – 6.50pmTerm 3 (April 2019 – May 2019) – 5 sessions, Mondays, 2.00pm – 3.30pm

 

Salary Remuneration:    £33,109.78 (per annum) pro rata Actual Salary for 10 sessions: £687.66 all inclusive
Closing Date Monday, 29th October 2018
Interview Date TBC

For further information and job descriptions, contact Human Resources on 020 7378 2032 or via e-mail: humanresources@wpf.org.uk  or visit our website www.wpf.org.uk

 

DISCUSSION PAPER ( 2 ) PRESENTED TO THE CPJA ON NOVEMBER 28TH by ALAN LIDMILA ( EXECUTIVE MEMBER OF THE CPJA AND MEMBER OF THE HALLAM INSTITUTE OF PSYCHOTHERAPY )

CPJA Discussion Statement: Parameters of Practice/2

We need to address the question ‘what is it we do?’ (and what is it we try not to do). Because it may be unclear, and therefore requires redefinition. This short paper seeks to delineate core principles of psychoanalytic practice, based in a reliable theoretical model that has evolved over time.
Essentially, it is a concrete restatement of our ‘flag statement’ (revised 2012) that in simple but meaningful terms may be listed as a series of principles of practice as follows:
• Rhythm (translation: key arrangements around time, frequency, and regularity, typically longer than shorter, based in an understanding concerning, among other factors, infant development);
• Regression (trans: also concerning time and the importance of early or past experience ,including as re-experienced, possibly re-enacted, in the therapy setting);
• The Unconscious (trans: mental operations , perhaps determining behaviour, not immediately apparent, the meaning of which may be accessed through language, dream and symbol);
• Setting/Frame (trans: the therapeutic space, involving the above, as well as, crucially, attention to boundary and abstinence, as far as possible intellectually, and certainly physically);
• Language and Thought ( trans: the epistemophiliac impulse, aka the desire to know – and fear knowing – as investigated, facilitated and understood , quintessentially, via language and speech);
• Interpersonal Relationship ( trans: the inter-subjective relationship/s between therapist and client, often involving multiple objects of a transferential and countertransferential nature, that may come to be identified and recognised by means of insight and interpretation);
• Supervision ( trans: therapist normally has recourse to the ‘3rd position’ of supervision, wherein there is located some authority of the model, in addition to managing this position internally).

It therefore follows, as distinguishing features of p-a practice, that normally or typically, we do not advise, and try to be judicious in our use of creativity. We are also cautious about, if not actually prohibit, forms of acting-in, which may include touch, extra-sessional contact, or excessive dosages of expertise, sermonising or prescriptions. We may utilise short-term dynamic approaches, but we do not consciously adapt our approach by wandering into territories best occupied by other modalities. We try not to succumb to pressures for a ‘quick-fix’, or be seduced by the fantastic, whether ‘new idea’ or latest toy.
This statement is really a reprise, in edited form, of my thinking of twenty years ago,* which was what many jobbing analytic therapists thought anyway, and what most should be thinking now! Some things do not need to change, for the sake of change. Notwithstanding my claimed adherence to the above rubric, over 25years I have become, subject to client or pathology, relatively more flexible, responsive and creative in my personal style. But, I suggest, it is within, not beyond the pale

DISCUSSION PAPER (1) PRESENTED TO THE CPJA ON NOVEMBER 28TH by ALAN LIDMILA ( Executive Committee Member of CPJA and member of The Hallam Institute of Psychotherapy )

Paradigms of Practice/1

CPJA 1

By way of introduction, let me tell you a short tale. Twenty-five years ago today, a few of us were trying to get all the band to play.. So, in this actual venue, a meeting was held, probably long forgotten, with the title: ‘The Making of Analytic Psychotherapy – Varying Perspectives’. H.W (a fellow-conspirator at the time)and I were invited to contribute and my offering was entitled :’ The Emperors Clothes – looking again at analytic paradigms’ At the time, we barbarians spoke for the fringe, unsanctified analytic tribes, those unblessed by metropolitan hegemonic holy waters.
There has always been a debate as to what properly constitutes psychoanalytic practice. In alliance with elements of The Guild, AGIP & other ‘liberal’ organisations, we were trying to widen, indeed diversify the range of organised p-a practice in what were pre-UKCP days, in a field that was very exclusively organised in ritual, incestuous obeisance around The Institute. Hence the sub-title on that day. It is a longer tale, but one not only for the archive: history, like food, repeats.

Now, looking for an apposite phrase in very different times I consider plus ca change , plus c’est la meme chose but, things are not quite the same, even if the comment underscores what is often ironic about apparently progressive change, and signifies the importance of history, taking a ‘ long view’ regarding a current zeitgeist, or any uncritical conformity to the flavour of the day..
At that time, as now, sub-texts,politics, are at play. Then, the ‘radical’ tendency was to widen the net, extend the brief, allow in some of the Barbarians from the outer encampments (not a wholly altruistic move, as this would in turn strengthen a power base, assist economic imperatives, in squabbling London town houses).Yet change is ironic, and dialectic, and often unintended; my comments today suggest other consequences in psychotherapy culture ,and in turn a response that is now, necessarily, more ‘tradical’ than radical !

To briefly explain this shift. Now, we inhabit, in wider culture as it impinges on psychotherapy culture, different, but not necessarily progressively better times. Leaving aside the problematic ‘regulatory mind’, we almost over-subscribe to values of ‘inclusivity and diversity’, which may have undesirable consequences as far as a homogenous, clearly differentiated psychoanalytic model is concerned. Ironically, the old guard, zealous keepers of the flame, upped sticks to form a higher temple elsewhere, leaving a vacuum, fertile for doubters, to ‘develop’, deconstruct, or maybe dismantle the integrity of the model – a model already under external threat in Nice Times. (I note tendencies, by the way, not conspiracies!).

The confidence in the model seems to have wavered for some, who as a result, have experimented, with techniques, derived from other models. This is not necessarily ‘adapt and survive’, any more than any crisis is nuclear – it is more like anxiety, or at worst panic. There are two interacting factors:
Adaptive responses to external pressures in form of NICE, IAPT, contractions in NHS and trainings, coincident with a translation of the ideology of diversity into shifts in practice technique, so as to resemble a more mixed portfolio, some more strings to the practitioner bow, because, well, we need to reflect and embrace diversity, rather than anything that whiffs of exclusiveness, elitism, even specialism. I am suggesting there is evidence of muddled, if well-meaning thinking, which has contributed to doing a disservice to a confidently held psychoanalytic paradigm. Thanks.

A century on, Freud’s melancholia remains the psychological condition of the lost soul. Which is why psychoanalysis has become the modern form of exorcism

” I believe in ghosts. I live with them all the time. But it wasn’t always the case. Foolishly, I used to pretend they didn’t exist, that the dead stayed dead, that they had no purchase on my life. But now I speak to them all the time and they speak to me. I have photographs of them on my study wall. And I have even come to love them, in a strange kind of way. But I don’t call them ghosts. I call them memories, many half buried, many faintly conceived. For one of the surprising things unearthed for me by the extraordinary chemistry of psychoanalysis was the continuing presence of my ancestors. Ghosts are psychological unfinished business, often associated with unprocessed pain.

It is exactly a hundred years since Sigmund Freud set pen to paper to write his ground breaking paper Mourning and Melancholia. Published in 1917, Freud distinguished between two responses to loss: mourning, when the object of loss is clear and obvious, and thus can be emotionally processed; and melancholia, a state of being in which one is affected by a loss that one is unable to name. Melancholia is, as it were, a loss that one doesn’t realise has been lost. And because one cannot properly name this loss, because it exists in the psychic shadows, one cannot go through the process of mourning it properly. The pain goes unburied. So it hangs around and continually haunts you. This state of melancholia is often associated with depression.

It was four years ago last Monday that I resigned from St Paul’s Cathedral. Dealing with the emotional fallout led me back to therapy. Initially, I thought the subsequent depression was to do with something obvious like a loss of ego-status or a life-crisis that had yet to be properly worked through. But as the lens widened, something unexpected came into view. My ancestors came to these shores escaping persecution. Many were central European refugees fleeing tsarist pogroms. And as Jews were being gassed in Nazi Germany, my family were desperately seeking to re-build their lives, searching for normality and acceptance. And for some, the best way to do this was to forget the past and to blend in. My dad became a Christian. I became a priest. Unconsciously, it was the ultimate way not to talk about what had happened. But theologically, it was the ultimate betrayal  not to talk about what had happened. And yet, for me, the dead refused to stay dead. The Jewish talking cure, also invented by a man running away from his religion, returned to me these buried presences and invited me to walk among them again: my great-grandfather Louis, working for the Jewish Board of Guardians looking after “swarms” (cf David Cameron) of desperate refugees in the East End; his brother Samuel, with his Anglican-looking dog-collar, but leading the Princes Road synagogue in Liverpool.

And yet, for me, the dead refused to stay dead. The Jewish talking cure, also invented by a man running away from his religion, returned to me these buried presences and invited me to walk among them again: my great-grandfather Louis, working for the Jewish Board of Guardians looking after “swarms” (cf David Cameron) of desperate refugees in the East End; his brother Samuel, with his Anglican-looking dog-collar, but leading the Princes Road synagogue in Liverpool. They both changed their names from Friedeberg. And, interestingly, they were both of Freud’s generation.  For me, only by re-membering the dead would melancholia be converted into plain old mourning. My healing was to be found among the ghosts.

The year before Freud was writing Mourning and Melancholia, the fascinating ethnographer Shlomo Ansky was writing his own Jewish ghost story called The Dybbuk and subtitled “between two worlds”. In Jewish mythology, the dybbuk is a dark lost soul, suspended in some intermediate state between life and death. For a secular socialist like Ansky, his story was an expression of mourning for a religious culture that was collapsing both around him and inside him. The Jewish faith was something he rejected and yet needed at the same time. “My life was broken, split, torn,” as he put it. Freud invented psychoanalysis and Ansky wrote about ghosts. But they were doing a similar thing: resurrecting the half-dead, thus to give them a proper burial. Freud’s melancholia is the psychological condition of the dybbuk, the lost soul. And psychoanalysis is a form of exorcism. So, yes, I believe in ghosts. My sanity depends upon it. Happy Halloween. ” Giles Fraser

CPJA Position Statement

STATEMENT of GUIDING PRINCIPLES of CPJA

 The Council for Psychoanalysis and Jungian Analysis is an integral element of the UKCP. The College brings the principles of psychoanalysis and Jungian analysis to bear upon developments in the policies and procedures of the UKCP that determine the way in which we function as psychotherapists. Fundamental to this is the principle that individual members carry the responsibility for their work within a relationship with CPJA and the UKCP.

Read this entry →

A Putney debate on changing the constitution of CPJA?

Andy Cottom

Back in 1647, towards the end of the Civil War, members of the Parliamentarian forces met by the banks of the Thames at St. Mary’s Church in Putney to discuss the make-up of a new constitution for England. Many of the speakers there were members of the Levellers movement who sought universal suffrage – One man, one vote. Read this entry →