Symbiosis and Ambiguity is the first English edition of the classic study of early object relations by influential Argentinian psychoanalyst Jose Bleger (1922-1972). It is rooted in Kleinian thinking and rich in clinical material. Bleger's thesis is that starting from primitive undifferentiation, prior to the paranoid-schizoid position described by Klein, autism and symbiosis co-exist as narcissistic relations in a syncretic 'agglutinated' nucleus. In symbiosis part of the mind is deposited in an external person or situation; in autism it is deposited in the patient's own mind or body. The nucleus is ambiguous and persists in adults as the psychotic part of the personality. Symbiosis tends to immobilise the analytic process, so the analyst must mobilise, fragment and discriminate the agglutinated nucleus, whose ambiguity tends to 'blunt' persecutory situations. The psychoanalytic setting functions as a silent refuge for the psychotic part of the personality, where it creates a 'phantom world'. At some point, therefore, the setting itself has to be analysed and the analytic relationship de-symbiotised, as Bleger observes in a celebrated chapter on the setting. Jose Bleger's work demonstrates the need to analyse early narcissistic object relations as they arise clinically, especially in the setting. More widely, he regards undifferentiation and participation as operating throughout life: in groups, institutions, and society as a whole.

Symbiosis and Ambiguity is the first English edition of the classic study of early object relations by influential Argentinian psychoanalyst Jose Bleger (1922-1972). It is rooted in Kleinian thinking and rich in clinical material. Bleger's thesis is that starting from primitive undifferentiation, prior to the paranoid-schizoid position described by Klein, autism and symbiosis co-exist as narcissistic relations in a syncretic 'agglutinated' nucleus. In symbiosis part of the mind is deposited in an external person or situation; in autism it is deposited in the patient's own mind or body. The nucleus is ambiguous and persists in adults as the psychotic part of the personality. Symbiosis tends to immobilise the analytic process, so the analyst must mobilise, fragment and discriminate the agglutinated nucleus, whose ambiguity tends to 'blunt' persecutory situations. The psychoanalytic setting functions as a silent refuge for the psychotic part of the personality, where it creates a 'phantom world'. At some point, therefore, the setting itself has to be analysed and the analytic relationship de-symbiotised, as Bleger observes in a celebrated chapter on the setting. Jose Bleger's work demonstrates the need to analyse early narcissistic object relations as they arise clinically, especially in the setting. More widely, he regards undifferentiation and participation as operating throughout life: in groups, institutions, and society as a whole.

The Bible and the Church have become more or less irrelevant to the contemporary world. Sadly the message of Jesus, totally relevant to all times, has been ignored and lost because it is seen as being part of the Church that is now rejected with nothing important to say to present-day life. This book deals with the need to move away from structures of traditional beliefs, creeds, and doctrines that are outmoded in our contemporary world. It encourages a move into a Church-based environment that promotes living by a set of Jesus values that include compassion, sacrifice, and acceptance of difference without having to believe the unbelievable and the unscientific.

'Dying to Live' is a radical exploration of the life of Jesus through the memories of Peter the Apostle and his translator Mark. It is a journey, not a destination. It is a continuing quest not in search of integrity but to preserve it. This book offers glimpses of a deeper relevant spirituality for today. The starting point is that the 'Gospel' of Mark was written as an interpretive biography, not as sacred text. To over-spiritualise the reading of Mark is to miss the real Jesus contained within its pages. To follow Jesus is not so much concerned with 'right belief' as it is about how one lives. Jesus accepted people as they were and especially offered the outsider and the rejected dignity and a sense of personal worth. Churches have rightly encouraged charitable giving, especially to the poor and the outcast, but its creeds and doctrines have misrepresented the transformational life and teaching of Jesus, masking the hard cost of discipleship required to address the underlying root causes of violence, hunger and poverty in a world of plenty.