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The article offers the author's insights on the paper entitled, "Transformations in hallucinosis and the receptivity of the analyst," by G. Civitarese. Topics discussed by the author include Civitarese's interest to the works of psychoanalyst Wilfred Bion, the use by Civitarese to the terms "psychic transformations" and "transformations in hallucinosis," and the difference and kinship between dreams and hallucinations.

Bion describes transformation in hallucinosis ( TH) as a psychic defence present in elusive psychotic scenarios in which there is a total adherence to concrete reality: as the hallucinatory activity which physiologically infiltrates perception and allows us to know reality, setting it off against a background of familiarity; and then, surprisingly, as the ideal state of mind towards which the analyst has to move in order to intuit the facts of the analysis. When hallucinosis is followed by 'awakening', the analyst gains understanding from the experience and goes through a transformation that will inevitably be transmitted to the analytic field and to the patient. In this paper I illustrate Bion's concept and underline its eminently intersubjective nature. Then I differentiate it from two other technical devices: reverie, which unlike hallucinosis does not imply the persistence of a feeling of the real, and Ferro's transformation in dreaming, i.e. purposeful listening to everything that is said in the analysis as if it were the telling of a dream. Finally, I try to demonstrate the practical utility of the concept of transformation in hallucinosis in order to read the complex dynamics of a clinical vignette. Though not well known (only two references in English in the PEP archive), TH proves to be remarkably versatile and productive for thinking about psychoanalytic theory, technique and clinical work. [ABSTRACT FROM AUTHOR]

The author discusses the obstacles to symbolization encountered when the analyst appears in the first dream of an analysis: the reality of the other is represented through the seeming recognition of the person of the analyst, who is portrayed in undisguised form. The interpretation of this first dream gives rise to reflections on the meaning of the other’s reality in analysis: precisely this realistic representation indicates that the function of the other in the construction of the psychic world has been abolished. An analogous phenomenon is observed in the countertransference, as the analyst’s mental processes are occluded by an exclusively self-generated interpretation of the patient’s psychic world. For the analyst too, the reality of the other proves not to play a significant part in the construction of her interpretation. A ‘turning-point’ dream after five years bears witness to the power of the transforming function performed by the other throughout the analysis, by way of the representation of characters who stand for the necessary presence of a third party in the construction of a personal psychic reality. The author examines the mutual denial of the other’s otherness, as expressed by the vicissitudes of the transference and countertransference between analyst and patient, otherness being experienced as a disturbance of self-sufficient narcissistic functioning. The paper ends with an analysis of the transformations that took place in the analytic relationship. [ABSTRACT FROM AUTHOR]

In this paper the author suggests that understanding the roots of the subjective sense of time can throw light on the disturbances in psychic time which are found in particular in the more severe pathologies. She introduces the argument that the roots of the development of the sense of time rest on a primitive sense of time she calls ‘reverberation time’. By this notion she refers to the particular quality of the earliest ‘back and forth’ internalized exchange with the mother in which the auditory dimension plays a significant part. Referring to a wide range of literature and clinical examples, the author thus suggests that the subjective sense of time is created by the reverberation between mother and infant. Disturbances in this area will be reflected in the pathological ‘arresting’ of time which is observed in the different pathologies and, in particular, around the negotiation of the depressive position and the oedipal situation. Extending this argument, the author goes on to suggest that it is the internalization of this experience of ‘reverberation’ which lies at the heart of the experience of dreaming; she considers that dreaming understood as an internal dialogue points both to its roots in the relationship to the maternal object and to its fundamental role in psychic life. The author concludes that ‘reverberation time’ is also the building block of a psychoanalysis, leading to ‘unfreezing’ psychic time and enabling the reconnection of ‘here and now’ with ‘there and then’ in a flexible way which promotes open possibilities, and that this takes place via the analyst’s reverie, or time of reverberation. [ABSTRACT FROM AUTHOR]