Understanding Existential Psychoanalysis:
A Deep Dive into Therapeutic Practice
A Reflection on Michael Guy Thompson’s
Essays in Existential Psychoanalysis
Imagine sitting in a therapy session where, rather than diagnosing your condition or delving straight into your past, the therapist invites you to explore anything that comes to mind—without judgment. Gradually, your story begins to unfold. What starts as a discussion about your present experiences expands into a deeper exploration of your past, your choices, and the desires that have shaped your life. This is existential psychoanalysis—where the journey to understanding and meaning emerges through the exploration of everything that arises in the therapeutic space.
In existential psychoanalysis, the therapist engages with you in a collaborative, non-judgmental process. Rather than rushing to conclusions, the therapist helps create space for your experiences to unfold, supporting Sartre’s assertion that while we cannot change what has been done to us, we are responsible for what we choose to do with it (Sartre, 1956). Whether grappling with anxiety, reflecting on past events, or seeking greater authenticity, existential psychoanalysis offers a powerful and deeply personal process of exploration.
What Is Existential Psychoanalysis?
Existential psychoanalysis integrates the insights of existential philosophy and focuses on the individual’s experience of being. Grounded in the works of philosophers like Søren Kierkegaard, Friedrich Nietzsche, Jean-Paul Sartre, and Martin Heidegger, this approach emphasizes the themes of freedom, authenticity, and the search for meaning (Heidegger, 1962; Kierkegaard, 1980; Nietzsche, 1966; Sartre, 1956). Unlike traditional psychoanalysis, which emphasizes deterministic models and unconscious drives, existential psychoanalysis allows individuals to create meaning in a world that lacks inherent structure.
In ssays in Existential Psychoanalysis, Michael Guy Thompson explores how existential psychoanalysis diverges from traditional psychoanalysis. While Freud emphasized rigid categories for diagnosis and treatment, existential psychoanalysis offers a more fluid and open-ended approach, emphasizing the individual’s responsibility to make meaning from their life experiences (Thompson, 2016).
The Core Tenets of Existential Psychoanalysis
1. Experience Over Theory
Existential psychoanalysis places the individual’s lived experience at the center of therapeutic work. Whereas traditional psychoanalysis often emphasizes uncovering unconscious drives and repressed memories, existential psychoanalysis prioritizes the present experience and the immediate reality of the client. Thompson highlights that this approach encourages real-time exploration, focusing on the “here and now” while also allowing for an organic deepening into past events (Thompson, 2016).
Rather than imposing theoretical frameworks or diagnoses, the therapeutic relationship in existential psychoanalysis is a collaborative partnership. The therapist joins the client in an open exploration of their subjective experience, free from preconceived notions or judgments—an approach inspired by phenomenology, as outlined by Husserl (Husserl, 1982).
2. Authenticity and Freedom
A central tenet of existential psychoanalysis is the exploration of authenticity. It encourages clients to examine how societal expectations and internalized norms influence their decisions, often causing them to live inauthentically. Existential therapy invites individuals to take ownership of their lives by making conscious, deliberate choices that reflect their values and desires (Thompson, 2016).
At the heart of this approach is the concept of freedom. Clients are encouraged to confront their ability to shape their future through their choices, rather than being constrained by past trauma or unconscious forces. In this context, freedom comes with responsibility—the understanding that each person is accountable for their own actions and decisions (Sartre, 1956; Thompson, 2016).
3. Existential Anxiety and Meaning
Anxiety, or angst, in existential psychoanalysis is seen as a natural and unavoidable part of human existence. This is a departure from traditional psychoanalysis, which often views anxiety through the lens of repression or neurosis (Freud). In existential therapy, anxiety arises from the awareness of freedom and the inevitability of death, and it is viewed not as a problem to be solved, but as an invitation to confront life’s fundamental uncertainties (Heidegger, 1962; Thompson, 2016).
Existential therapists work with clients to explore this anxiety, helping them recognize it as a source of potential growth. Through confronting existential anxiety, clients are able to engage with life’s larger questions about meaning, purpose, and responsibility. As Heidegger pointed out, only through acknowledging our mortality can we live authentically and fully (Heidegger, 1962).
R.D. Laing and the Importance of Experience in Psychotherapy
R.D. Laing, a key figure in existential psychoanalysis, challenged the conventional psychiatric view of mental illness. He argued that extreme mental states, such as psychosis, should not be pathologized or medicalized, but understood in the context of the individual’s experience of life and relationships (Laing, 1965).
Laing’s approach closely aligns with the existential psychoanalytic tradition. In Essays in Existential Psychoanalysis, Thompson describes Laing’s focus on the need for therapists to adopt a phenomenological stance—one that suspends preconceived judgments and allows for the patient’s lived experience to unfold. Laing’s view, much like existential psychoanalysis, suggests that individuals, even in extreme states of distress, are grappling with the same fundamental questions of identity, freedom, and existence that we all face (Thompson, 2016; Laing, 1965).
Exploring Connections: Trauma and Mindfulness
Although existential psychoanalysis is distinct from other modern therapeutic approaches, there are notable areas of overlap with trauma-informed care and mindfulness. Both approaches share a focus on understanding and processing experience, though the methods and goals differ.
Trauma and Existential Psychoanalysis
In trauma-informed care, the emphasis is on understanding the impact of traumatic events and how individuals can regain agency in their lives. Existential psychoanalysis echoes this by focusing on the meaning of experiences, past and present. As Sartre suggested, while we cannot undo what has happened to us, we are responsible for how we choose to respond (Sartre, 1956). Both approaches prioritize personal responsibility and the individual’s ability to create meaning and direction after suffering.
Mindfulness and Existential Psychoanalysis
Mindfulness, with its focus on present-moment awareness, shares certain similarities with existential psychoanalysis in its non-judgmental approach to experience. Both traditions encourage clients to observe their thoughts and emotions without immediate judgment. However, existential psychoanalysis takes this a step further by inviting clients to explore the meaning of these experiences in the broader context of their lives (Thompson, 2016; Husserl, 1982). While mindfulness is rooted in acceptance of the present, existential psychoanalysis incorporates an inquiry into the significance of those present experiences in relation to the individual’s past and future.
Broader Cultural Relevance:
Freedom and Responsibility in the Modern World
In addition to its therapeutic applications, existential psychoanalysis resonates with broader cultural conversations about free will, personal freedom, and responsibility. These themes are at the heart of many debates today—ranging from discussions on human agency in the digital age to questions about personal accountability in a world increasingly influenced by technology and social media.
As automation and artificial intelligence continue to shape our lives, many are grappling with existential concerns about their place in the world. The existential focus on freedom and responsibility speaks directly to these modern anxieties, offering a framework to navigate the uncertainties of a rapidly changing environment. In an age where many feel disempowered by external forces, existential psychoanalysis reminds us that we retain the power to make meaning and choices in our lives (Sartre, 1956; Thompson, 2016).
This connection to larger cultural conversations on freedom and agency makes existential psychoanalysis not just a therapeutic approach, but a lens through which to explore the broader human condition.
Conclusion
Existential psychoanalysis offers more than a method of therapeutic intervention—it serves as a framework for understanding human existence, freedom, and responsibility in a world filled with uncertainty. By focusing on lived experience, personal choice, and the search for meaning, it addresses fundamental human questions (Heidegger, 1962; Sartre, 1956; Thompson, 2016). Whether grappling with past hardships, existential anxiety, or the pressures of modern life, existential psychoanalysis provides a powerful tool for exploring what it means to live authentically and responsibly.
As the world continues to change, the relevance of existential ideas only grows, making this approach a vital part of both psychotherapy and larger cultural conversations about personal agency in an increasingly complex world (Thompson, 2016).
James Norwood, PsyD
Associate Director, New School for Existential Psychoanalysis
Clinical Director, The Free Association Clinic for Existential Psychotherapy and Psychoanalysis
Founder/CEO, inpersontherapy.com
Heidegger, M. (1962). Being and Time (J. Macquarrie & E. Robinson, Trans.). Harper & Row.
Husserl, E. (1982). Ideas Pertaining to a Pure Phenomenology and to a Phenomenological Philosophy (F. Kersten, Trans.). Martinus Nijhoff.
Kierkegaard, S. (1980). The Sickness Unto Death (H. V. Hong & E. H. Hong, Trans.). Princeton University Press. (Original work published 1849)
Laing, R. D. (1965). The Divided Self: An Existential Study in Sanity and Madness. Penguin Books.
Nietzsche, F. (1966). Beyond Good and Evil (W. Kaufmann, Trans.). Vintage Books.
Sartre, J.-P. (1956). Being and Nothingness (H. Barnes, Trans.). Washington Square Press.
Thompson, M. G. (2016). Essays in Existential Psychoanalysis. Routledge.