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Mentsari Psychanalysis ...

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Mentsari Psychoanalysis

In 1972, one of the citizens of former Soviet Republic of Georgia, Eduard Kipiani, following familiarization with psychoanalytical literature, dared to turn to treatment practice. His patients were neurotics and psychotics alike. As a result of a twenty year experience, he came up with the substantiated theory, which differed from any existing psychoanalytical theories. As psychoanalysis was banned in USSR, he conducted his research “underground” during all these twenty years. After the collapse of Soviet Union, Georgia gained independence and psychoanalysis came out of “underground”. Eduard Kipiani introduced psychoanalysis in general, and his theory in particular, to a group of people (PhD in Psychology, prof. Givi Merabishvili, PhD in Psychology, prof. Iuri Pilipashvili, pediatrician doctor Nikoloz Palavandishvili and art historian Zaza Kotrikadze. Eduard Kipiani himself was graduated philologist and litterateur), who later founded psychoanalytical union “Mentsari”. The word “mentsari” in old Georgian refers to a man of science - a person who ‘can notice or detect things that were usually unnoticeable for others’. As of today, “Mentsari” union consists of 8 members. They have published several works, all of them in Georgian. Only one has been translated in English – “The Hidden Healers”, available on website www.mentsari.com

Practical novelty introduced by “Mentsari”

Psychoanalysis of Sigmund Freud brought hope and high expectations in the 30s and 40s of 20th century. However, after a certain period of time, following practical failures of the theory, it was broken into various directions and somewhat stopped evolving. As of today, the crisis of psychoanalysis still continues. Despite of significant differences, all of sub-theories can be expressed with one capacious phrase: “A drive towards an action be¬comes pathological when it meets an obstacle, and it's not available to realize the action.” (Bellak). Many would agree with this statement, but words “drive” and “obstacle” are interpreted differently. “Menstari” holds its original view and assigns to “drive” all human aspirations, anything meant under the phrase “I want”, including heterosexual desires. The second word – “obstacle“- means unconscious ‘forbidding’ from childhood all of “I want”-s. Child’s main drive is a parental affection. This protects him/her from surrounding unknown dangers. If this drive is not fully fulfilled by the age of 4-5 years, if adequate care and attention has not been felt, then a child gets ‘upset’. This feeling of ‘upset’ has to be expressed by action, but an aggressive action is frightening, as the feeling of lost attention will escalate. Frustrated aggression does not find outlet with years. One of the main differences between humans and animals is that humans project planned actions before taking them in their minds (imagery fantasy). If a child is upset, his or her fantasies are blocked by the overwhelming fear – fantasies cannot be differentiated from reality. All wishes (“I want”) end up being blocked from consciousness, not projected in mind (initial aggression was wish also); as they lead to the aggressive fantasies, they are rejected. This is unconscious process – not allowed into the consciousness from the beginning (and not first conscious and then repressed into unconscious). All the fantasies cause unconscious fear (such persons don’t know what is the source of this fear; they don’t even realize that they are scared). The problem is that human mind is greatly inclined to fantasies. Therefore ‘ill’ person is in constant struggle between will and fear. They don’t know what they are struggling for – and as a result, various dangers are being invented in their minds. So, treatment methodology of “Mentsari” cures the fear that is overlaid on normal, human drives and not invented fear of bisexual drive, transcendent and irrational fears etc. According to this theory, it becomes possible to cure not only mental disorders, but many psycho-somatic illnesses that are considered to have unexplained origin or are not considered as illnesses, but in fact they are symptoms of mental disorder: 1) Mental disorders (neuroses, grave psychoses); 2) Epilepsy; 3) Phobias; 4) Hemicranias; 5) Gambling; 6) Depression; 7) AIDS; 8) Alcoholism; 9) Drug addiction; 10) Crime (recidivism, serial murders); 11) Terrorism (fanaticism); 12) Religious intolerance; 13) Chauvinisme; 14) Greed; 15) Kleptomania; 16) Sexual perversions; 17) Impotence (frigidity); 18) Anorexia nervosa; 19) Bulimia nervosa.