I have gotten along with Buddha for a long time. In my childhood, I lay down for a nap in front of a statue of Buddha, and I was a believer well into my teens. But afterward, I abandoned faith. The process is exactly the Integration Theory of Psychoanalysis. The method of achieving enlightenment, spiritual awakening, is discussed in scientific terms in The Integration Theory of Psychoanalysis. The truth that Buddha discovered has been revised for my book, leading to the "principle of the unification of duality."

  But of course the teachings of Buddha differ greatly from my theory. Buddha urged abstinence physically and mentally. Buddha thought that the influence exerted by the emotion system could be dealt with thorough abstinence because Buddha himself probably possessed firm emotional control. However, the human consciousness it thought to have evolved to give us a way to let us dissolve displeasure, and our systems of perception and thinking are nothing but tools to accomplish that. Even if the principle of the unification of duality could be made to work in the perception and thinking systems, it would be useless in the emotion system. The Emotion Control Theory, which is central to the Integration Theory of Psychoanalysis, adequately complements these deficiencies of Buddha's teachings.


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  There is a resemblance in transfer between our affect and cancer.  While metastasis of cancer is fatal, the discovery of transference has given us a methodology for the science of mind. Freud's work is far superior to others because it enabled treatment of mind. However, Freudian thinking on transference is already out of date. His ideas have affected countless people, but they never yield results equivalent to the discovery of transference in later studies.

  Let me note here the importance of looking at the structural theory of Freud and my own theory (in the Integration Theory of Psychoanalysis) together in order to see the correspondences: id, ego, and super-ego/displeasing factors, defensive factors, and regulatory factors. There are delicate differences between them. I closely examine and explain the origin of these constituent factors, for it is necessary to understand their origin accurately. Forgiveness is most important. Forgiveness is not found in Freud's theory, and it in his theory generates the concepts of "death instinct" or "need for punishment." Freud's concepts are not appropriate to explain the psychodynamics of
"harming self or object." It is important to explain again these psycho-dynamics as the defect of forgiveness, which is the defect in the regulation system, and to draw concrete treatment strategy.


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  Can Buddha be connected to Freud? Can the principle of the unification of duality be connected to psychoses? I will illustrate this with a figure.

Principle of the unification of duality  ⇔            ?
                                                                           ↓↑
                          ?                                  ⇔       Transference

  In this figure, the principle of the unification of duality and transference lie within isolation. Replacing the "?" with certain words can connect these concepts due to the causal relation highlighted by the following bidirectional arrows.

Principle of the unification of duality  ⇔     Emotional control
                                          (Mental structure ＝ Personality structure)
                                                                               ↓↑
                                   Psychoses            ⇔        Transference

  The principle of the unification of duality is the principle of the mind, which supports calm and peaceful stages (i.e., the stage of enlightenment). This is fostered by the function of the displeasure-regulation system within the emotional control system. On the contrary, transference is generated by the function of the displeasure-defense system within the emotional control system. Therefore, Buddha (the principle of the unification of duality) and Freud (transference) are connected by Nitta (emotional control), and Buddha (the principle of the unification of duality) and Nitta (psychoses) are connected through Freud (transference) and Nitta (emotional control).

  In fact, this relation is the same as the explanation for the theme of Chapter 28-5:Enlightenment and Unconsciousness. Enlightenment (the principle of the unification of duality) and psychoses, and emotional control and transference, are located on the other side of a big river. A bridge covers the gap between emotional control and transference. When going from enlightenment to psychoses, and from psychoses to enlightenment, we should tread a U-shaped process. According to this simplified figure, we can better
understand that the Integration Theory of Psychoanalysis performs an important function in connecting Buddha to Freud.


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  Klein was a prime mover in object relations theory. Neurons in charge of the self mingle with neurons in charge of the object insofar as they affect the emotion system of the mind. But because self and object are inseparable, object relations theory can never become the sole organizing principle for psychoanalysis. That aspect of Klein's theory is almost blind to diagnosis or disorder formation in psychoanalysis, and it is useless today.

  Nonetheless, Klein developed some powerful concepts in psychodynamics, including those known in the field as splitting, projective identification, and paranoid-schizoid and depressive positions. I thought hard about whether I could or should use these concepts in my Integration Theory of Psychoanalysis. In the end, I revised splitting and projevtive identification for application in my own work. Followers of Klein might object to my adaptations of her work, but using it in such a way is certainly better than confusing readers by inventing new words. I did not adopt Klein's paranoid-schizoid or the  depressive position because they were not relevant to my clinical cases. Incidentally, Kernberg's borderline personality organization results from a combination of Klein's object relations theory and Mahler's developmental theory.


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  Heinz Kohut described narcissistic neurosis as a group of mental disorders standing opposite to classical neurosis. Part 1:Emotion Control Theory in The Integration Theory of Psychoanalysis takes up this theme in discussing two routes to the grandiose self. Narcissistic neurosis is recognized as a condition that continues to occur without dismissing classical neurosis, and Kohut's achievement is to identify healthy narcissism. However, Kohut perhaps overestimated the strength of his own theory. Kohut's theory is no longer useful in many respects, in, for example, the radical treatment of schizoid personality disorders.

  Kohut's grasp of idealization as a concept with a possibility of growth rather than as a defensive concept was a significant achievement, but his therapeutic concept of mirror transference is tenuous. Echo technique is effective for promoting the possibility of growth, but echo itself does not bring growth. In relation to that, the psychodynamics of "expectation" is introduced in Chapter 9:Personality Traits, in my book. When expectation is accurately described, the function of the "weak object," which Kohut did not deal with, becomes clear.


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  Donald Winnicott's concept of transitional objects is well known. In Japan, as well, Winnicott's papers are accessible and easy to read. He is widely read there and is known for the gentle clinical experiences he reports. Personally, I admire Winnicott for refraining from an obstinate insistence on reiterating his views on transitional objects. If he had been too interminably persistent, I would have reacted with caution and hesitance, as I did with Klein and Kohut.

  Driven by necessity, I worked to develop psychoanalysis focused on transitional object. Also I wanted to thoroughly analize transitional objects so that I could explain myself to Winnicott. In my work, first I explain self-dissociation and object-dissociation, and the psychodynamics generated by interlocking movements among the displeasing factors. Next, I examine carefully the usefulness of transitional objects, followed by examination of psychopathology under transitional phenomena. This work was difficult, hard to understand, and had many ramifications, but I think that through it Winnicott could understand my concepts, goals, and what I have been doing.


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  Freud offered models to help illuminate the mind in several ways; they include structural theory, genetic theory, economic theory, and developmental theory. Developmental theory is a domain which continues to be productive of work centering on infancy. Very close observation focusing on parenthood and better understanding of its process may tell us how the mind matures, but I abandoned developmental theory when I started work on the Integration Theory of Psychoanalysis.

  Developmental theory sees developmental problems as a curve that rises with time and then decelerates to become a plateau curve when a certain degree of constant growth is attained. This represents a process in which numerous rami (lateral branches) appear in various parts of the brain, and changes take place in the structure of the brain itself. It cannot be disapproved that differences in altitude of the rising curve and at what point the curve levels out to a plateau are influenced by individual breeding environments. My work, which precisely identifies the cross section of these differences in alititude, has contributed to clarifying an index which is important in mental development. I have already introduced the basic model (TypeⅠ〜TypeⅣ) of mental structure (personality structure), and the loop of forgiveness and the loop of help are located in its core. Because of this work that clarifies developmental changes, it is possible to establish screening methods that illuminate mental structure.


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  I would like to comment on ideas introduced in Chapter 28-3. To facilitate the understanding of this theme, let me provide an example from "the loop of help" in The Integration Theory of Psychoanalysis. The psychodynamics (the path of neural transmissions) within the loop of help are as follows: "weak self → idealized object → weak object → grandiose self → weak self." In other words, these psychodynamics are composed of two units: "weak self−idealized object" and "weak object−grandiose self."
The formation of the former requires the experience of being enraptured. These processes are intersubjective therapeutic experiences. In contrast, the formation of the latter requires that patients are able to notice their therapist's limitations (weaknesses). These processes are therapeutic experiences within the "relationships between the two." It is necessary to comprehend both viewpoints regarding the intersubjective and relational
theories in order to form the loop of help.

  Both the intersubjective and relational theories are practical theories intending to break from classical psychoanalysis. Their motives are quite easy to understand. However, I have the impression that they are out offocus. For example, take up the following question,"What is a person made to eat and how?" The first issue is "what is a person made to eat," and the second issue is "how is a person made to eat." In this instance, "what" corresponds to the loop of help, and "how" corresponds to the intersubjective
and relational theories. Therefore, these theories are merely secondary. Given that the intersubjective and relational theories are considered primary, I receive the impression that these theories are out of focus. Even if these theories do break from classical psychoanalysis, the mind has yet to be elucidated (without The Integration Theory of Psychoanalysis). Elucidating mechanisms of the mind under present conditions is most important. Elaborating on unknown content is like wandering about aimlessly. In other
words, it is a matter of necessity to understand The Integration Theory of Psychoanalysis. After grasping the mechanisms of the mind on the basis of this understanding, the next step is to decide whether the intersubjective or relational theory should be used.


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