**5. Conclusion**

complementary identification, in the sense that the therapist identified with the object-

On one hand, trauma seems to revive the "unshaped substance" of an era associated with cruelty, which itself could be the origin of the feelings of shame, and the threat of unsubscribing from the peers community. On the other hand, archaic resurrections of cruelty are hardly bearable by the therapists, at least in the first phase. Such archaic resurrections seem to obstruct the thinking and elaboration capacities of the therapists, even within the framework of supervision, which is supposed to act as a holding and transforming space for these feelings.

As Heimann stated in [21], such elaboration spaces are supposed to render the analyst capable of containing feelings within him/her, instead of simply expelling them as the patient would do, in order to subordinate these feelings to analysis, whereby the therapist functions as a

Nevertheless, it would be misleading to believe that the countertransference analysis grants the analyst the possibility to control his/her inner reactions, as Freud urges [1]. Margaret Little [22, 23] formulates the concept of countertransference analysis as an insufficient remedy with

Some of the interviewed therapists, described timidly and with a surprised tone, the resurrection of what they qualified as "archaic," despite the long personal analysis and regular supervision that they have engaged in. It is significant to note here that the supervision space is not always experienced as a room for free and spontaneous expression, but rather, as a space wherein the therapist is required to intellectualize his/her countertransference experiences. This brings to mind what Heimann [21] highlighted regarding the difficulties that analysts face to admit their errors and discuss the issue "we all have our private cemetery, but not all graves

Another aspect of countertransference which emerges in the interviews, is that related to cultural issues. In line with Devereux [8] and Nathan's theories [24], Moro [25] specifies that the cultural countertransference emanates from the inner stance of the therapist and influences this very stance regarding the patient's otherness. The stance is underpinned with the therapist's personal history, as well as the collective, political, geographic, and socioeconomic history. In contexts of expatriation, therapists sometimes describe a phase of loss of cultural references and know-how, and find themselves confronted by a double-layered otherness: the first being the trauma, and the other being cultural otherness. The difficulty facing trauma sometimes resorts in disregarding cultural interpretations and making generalizations to make sense of an utterly painful situation and put a protective distance with the patients' culture of origin. At first level interpretation, the cultural dimension seems to have obstructed the possibility of engaging in therapy: The therapist was confronted by a dead-end that of cultural difference. However, what we observe here is a displacement of the products of traumatic reality lived by the therapist, for instance the unbearable guilt and violence, and relocating them to the "stagnant" and "unchangeable" host culture itself, in a defensive move that consequently maintains security for the therapist, by masking social injustices and deferring the dread for reality until a further notice. The violent socioeconomic reality—which is

inevitable remains unconscious infantile countertransference.

174 A Multidimensional Approach to Post-Traumatic Stress Disorder - from Theory to Practice

aggressor incorporated by the patient.

mirror reflection for the patient.

have tombstones."

To conclude, we would like to refer to Françoise Davoine [26]: "the trauma asks the analyst: who are you?" Trauma calls into question the very identity of the therapist, disturbing his/her narcissistic assets by evoking questions that concern his/her affiliation to the human community.

This study reflects subtleties in countertransference reactions to trauma narratives and sheds light on processes indicative of trauma transmission. It also provides corroborative evidence to previous study findings in the field of countertransference to trauma work. The findings underline the presence of trauma transmission and depict some of the channels through which it is conveyed within countertransference reactions. However, this transmission is not static and does not necessarily obstruct the therapeutic alliance, insofar as the examination of countertransference reactions helps transform trauma transmission elements into means to better understand the therapeutic process.

Moreover, as seen in some therapists' narratives, the angst triggered by the cultural difference complicates the transforming function of the countertransference. What would be the impending future of the trauma residues deposited in the therapist's psyche? Our results have shown different paths for investigation. Themes of shame and guilt have emerged in therapists' narratives seemingly arising from the transgressive encounter with the not-to-be-seen aspects of the trauma, and hence, entailing counterattitudes and reactions that can be hardly shared with peers. Furthermore, the inscription of un-representable elements of trauma on the therapist's body that can be observed through somatic symptoms experienced by our participants–therapists while working with their patients on the trauma narrative
