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Masud Khan – Valheellisen Minuuden Näyttämöllä 118 Anna Zonzi Masud Khan – valheellisen minuuden näyttämöllä ”I have had to invent a ’Masud’ for myself and live by him.” – Masud Khan 1964 (Hopkins 2006, 149) Winnicott (1960) kuvaa lahjakkaita ihmisiä, jotka ovat alkaneet elää elämäänsä imitoiden ja mu- kautuen valheellisen minuuden (false self) suojassa. Illuusio kokonaisesta ihmisestä tulee kuiten- kin mahdottomaksi ylläpitää, jolloin valheellisen minuuden suoja murenee ja saa kyseisen ihmisen hakemaan psykoterapeuttista apua (Winnicott 1960). Aikansa lahjakkaan psykoanalyytikon, Masud Khanin (1924–1989), on kuvattu kärsineen val- heellisesta minuudesta (Hopkins 2006). Hänen elämäntarinansa Linda Hopkinsin (2006) kuvaa- mana on esimerkki siitä, miten valheellinen minuus voi potilaalla ilmetä ja kehittyä. Useita kysy- myksiä kuitenkin herää Khanin tapauksesta sekä sen merkityksistä itse valheellisen minuuden teorialle: Winnicott (mm. 1960) on tuonut ilmi symbolisaatiokyvyn heikkoudet olennaisena osana valheellista minuutta. Oliko myös Khanilla näin ollen puutetta symbolisaatiokyvyssä? Khanin pitkä psykoanalyyttinen hoito ei tuottanut merkittävää tulosta (Hopkins 2006). Miksi näin? Näkyvästä psyykkisestä oireilusta huolimatta Khan sai kuitenkin hoitaa potilaita aikakautenaan pitkään. Miksi tähän puolestaan ei puututtu? Tässä artikkelissa tutkitaan valheellisen minuuden ilmene- mistä, kehittymistä ja hoitoa Masud Khanin elämäntarinan kautta. Johdanto myös kokea epäaitoutta todellisen minuuden pysytellessä piilossa (Winnicott 1959–1964). Donald Winnicottin (1962) käsite valheellinen Valheellisen minuuden patologia voi esiintyä minuus (false self) kuvaa potilaalle syntynyttä eriasteisena, jolloin ilmiötä lieventää mm. poti- suojaa ja selviytymisen tapaa, kun tarpeeksi laan oma tietoisuus ja kärsimys valheellisesta hyvä äiti ei ole ollut läsnä turvaamassa lapsen minuudesta (Winnicott 1960). Vaikka todellinen kehitystä. Potilaalle ei kehity symbolisaatioky- minuus on mahdollista löytää psykoanalyysin kyä, eikä sitä kautta aitoa luovuutta ja itseyt- avulla, potilaan alkuperäinen haava emotio- tä, vaan hänelle kehittyy tapa mukautua yliko- naalisessa kehityksessä voi olla niin syvä, ettei rostuneesti ja tapa imitoida muita (Winnicott potilas ole autettavissa psykoanalyysin avulla 1960). Näennäisesti tällainen henkilö voi olla (Winnicott 1959–1964). varsin lahjakas ja menestyvä joskin hän voi Winnicottin kuvaamaa valheellisen minuuden Psykoterapia (2015), 34(2) 119 teoriaa ovat yhdistäneet mm. narsismin tutki- Esittelen valheellisen minuuden ilmentymää ja mukseen esim. Heinz Kohut (mm. 1966; 1971; mahdollisia lapsuuden kokemusten merkityk- 1977), James F. Masterson (mm. 1993) sekä siä sen kehittymiselle. Tuon ilmi tähän liittyen Neville Symington (mm. 1993). Viimeaikainen Khanin mahdollisen valheellisen minuuden tutkimus valheellisen minuuden aiheeseen liit- juuria lapsuudessa: aihe jota Linda Hopkins ei tyen tuntuu erityisesti keskittyvän nuorten kas- paljolti tutki Masud Khanin elämäkerrassa. Lo- vuun ja kehitykseen (mm. Harter 1996). Ilmiötä puksi tarkastelen valheellisen minuuden hoitoa ovat kuvanneet suomalaisessa kirjallisuudessa eli todellisen minän (true self) löytämistä psy- Kari Kurkela (2004) sekä lisäksi Ossi Takala koterapian/psykoanalyysin avulla sekä Khanin (2013) hänen ryhmiin liittyvissä havainnois- omien psykoanalyyttisten hoitojen tuloksia ja/ saan. Huomioitavaa on myös, että käsitteen tai esteitä. takana olevat ideat on kuvattu muulloinkin toi- Pyrin avaamaan keskustelua myös Masud silla ehkäpä suureltakin osin samankaltaisilla Khanin symbolisaatiokykyyn liittyen. Symbolit käsitteillä, kuten ainakin false selfi ä edeltäneet ovat välttämättömiä sisäisen ja ulkoisen maa- ”as if” -persoonallisuus (Deutsch 1942) ja Wil- ilman välisessä kommunikaatiossa, ja ihmiset, liam Ronald Fairbairnin (1940/1952) skitsoidi- jotka ovat enemmän kosketuksissa itseensä, set tilat. Muista samankaltaisista valheellista kykenevät muodostamaan symboleja vapaam- minuutta seuranneista teorioista mainittakoon min (Segal 1957). Winnicott (mm. 1960) toi ilmi mm. teoria Toisesta ihosta (Bick 1967). symbolisaatiokyvyn heikkoudet olennaisena Psykoanalyytikko Masud Khanin (1924– osana valheellista minuutta. Khanin on päätelty 1989) elämäkerta psykologi-psykoanalyytikko kärsineen valheellisesta minuudesta (Hopkins Linda Hopkinsin kirjoittamana (2006) ilmentää 2006). Oliko hänellä näin ollen puutetta symbo- valheellisen minuuden ilmiötä koskettavalla lisaatiokyvyssä? tavalla. Hopkins hyödyntää kirjassaan paljolti Khanin omia päiväkirjamerkintöjä, päästäen lu- False self – valheellinen minuus kijan näin lähelle Khanin ajatuksia ja tunteita. Mielenkiintoa lisää se, että Khan oli Winnicot- ”Only the True Self can be creative and only tin potilas sekä myöhemmin läheinen työtoveri, the True Self can feel real.” joka auttoi Winnicottia useiden merkittävien – D. W. Winnicott (1960, 148) tieteellisten tekstien (esim. Playing and rea- lity, 1971) kirjoittamisessa (Hopkins 2006). Winnicott (1959–1964) kuvaa valheellisen Esimerkki Khanista, lahjakkaasta ja aikanaan minuuden ilmiön historian ilmenevän jossain varsin arvostetusta psykoanalyytikosta ja hänen määrin jo Freudin teksteissä. Winnicott (1960) oman mielensä tuhoavuudesta tuo esille sen, vertaa false selfi n ja true selfi n käsitteitä Freu- kuinka lujasti persoonallisuuden sisälle raken- din jakoon keskeisestä itseydestä, joka ohjaa tuneesta monimutkaisesta ilmiöstä on kyse ja viettejä, sekä osasta itseyttä, joka suuntautuu kuinka sokea ja/tai välinpitämätön psykoana- ulospäin. Valheellisen minuuden ilmiö muis- lyyttinenkin yhteisö voi olla – ”suutarin lapsel- tuttaa myös Fairbairnin (1940/1952) aiempia la ei ole kenkiä”. Monica Eggert (2014) pohtii ajatuksia skitsoidisista tiloista, joissa ego suun- elämäkerrallisessa kirjoituksessaan ”Miksi tautuu itseen eikä ole kontaktissa ulkopuolisiin Masud Khan?” mm. juuri tähän liittyvää proble- objekteihin. matiikkaa: Kuinka jatkuvasti omassa työssään Vakavimmillaan ulkopuolisille valheellisen röyhkeästi rajoja rikkonut psykoanalyytikko sai minuuden omaava henkilö vaikuttaa aidolta, hoitaa potilaita huomattavan pitkään ilman että joskin ihmissuhteissa valheellinen minuus al- asiaan puututtiin? kaa murentua osittain, koska henkilö ei pysty Tarkoituksenani on Masud Khanin elämän- ylläpitämään illuusiota kokonaisesta ihmises- kerronnalliseen esimerkkiin tukeutuvan teo- tä. Lapsi voi opetella elämään elämäänsä ko- reettisen esitykseni myötä tarkastella Winnicot- konaan lohkovan ja mukautuvan valheellisen tin kuvaamaa valheellisen minuuden ilmiötä. minuuden peitossa, jolloin ratkaisuna voi olla Psykoterapia (2015), 34(2) 120 vaikkapa näyttelijän ura. Vähemmän vakava- minuutta. Khanin (1972) mukaan psykologinen na valheellinen minuus suojaa aitoa minuutta terveys edellyttää elämistä sekä sisäisessä että (true self) ja valheellinen minuus tunnistetaan ulkoisessa maailmassa, jolloin henkilön minä ei potentiaaliseksi ja salaisen elämän omaavaksi. voi olla kokonaan eristetty. Khan kirjoitti päivä- Aito minuus puolestaan näyttäytyy spontaanin kirjassaan onnellisuuden liittyvän siihen, miten ja luovan toiminnan sekä sisäisen kokemuksen voi jakaa itsensä itsen sekä muiden kanssa, ja kautta olla todellinen. (Winnicott 1960.) näki minän eristyneisyyden ongelmana, jolloin Erityistapauksissa älyllisestä toiminnasta yksinäisyyden uhkaava kuilu on nimenomainen tuleekin valheellisen minuuden alusta, jolloin ongelma. Winnicott (1960) puolestaan katsoi sitä on vaikeampi tunnistaa. Akateemisen me- toisten ihmisten tunkeutumisen minuuteen ole- nestyksen takana onkin kärsivä ihminen, jolle li- van suurempi ongelma. (Hopkins 2006.) sääntyvä menestys tuokin yhä enemmän epäai- On selvää, että juuri sosiaalisessa kontaktis- touden (phoney) tuntoa. Kun tällainen ihminen sa minuutemme joutuu haasteen eteen, eli se tuhoutuu tavalla tai toisella, hänestä jää suuria joutuu rakentumaan toisaalta joksikin epävar- asioita odottaville ihmisille järkyttynyt tunnel- muuden ja pettymykset kestäväksi ja toisaalta ma. Tällaisessa tapauksessa henkilölle kehittyy onnen kokevaksi omaksi luovaksi kokonaiseksi myös helposti dissosiaatio mielen ja psyko-soo- itsekseen. Mutta voisiko olla, että sosiaalisen man välille, aiheuttaen kliinisesti merkittävää elämän haaste voisi sisältää sekä Winnicottin kärsimystä. (Winnicott 1959–1964.) että Khanin ajatukset uhkasta sekä eristäyty- Winnicottin false selfi n teoriaa on edeltänyt neisyyteen että muiden tunkeutumiseen liittyvä- Helene Deutschin (1942) kuvaama ”as if” -per- nä? Vaikuttaa siltä että Khan on nimenomaan soonallisuus. Termi viittaa aitouden puuttumi- puhunut myös omasta kokemuksestaan puhu- seen elämästä, vaikkakin ulospäin vaikuttaa essaan yksinäisyyden ja minän eristäytymisen ikään kuin (as if) potilaan elämä rullaisi eheänä uhkasta. Khan vetäytyi Hopkinsin (2006) mu- eteenpäin. Tällaiselle potilaalle on ominaista kaan elämänsä loppua kohden yhä enemmän varsinkin sosiaalisista suhteista puuttuva läm- muiden seurasta, koki sosiaaliset kontaktit pö ja empatia sekä vähäinen mielen sisäisen vaikeina sekä tunsi selvää yliherkkyyttä sekä maailman kokemus. Potilas muistuttaa lasta, ihmisten läsnäololle että poissaololle (Goldman jolla on taipumusta lähinnä ympäristönsä imi- 2003). tointiin, ja Deutschin mukaan kyseisten potilai- Winnicottin ja Khanin jälkeen mm. Kohut den hoito onnistuu vain harvoissa tapauksissa. (mm. 1971; 1977; 1984; Kohut & Wolf 1978) on Deutschin kuvaama ilmiö vaikuttaa mielestäni kuvannut minuuteen liittyviä vaurioita sekä nii- sijoittuvan patologisesti häiriintyneemmälle ta- den
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