Search

This paper describes three early developmental modes of handling the individual's psycho-genetic heritage. The first one, which characterizes normal development, is called living with the shadow of one's heritage. The shadow (of history, of life and death) is a natural counterpart of the self. The second mode, which accounts for more disturbed patients, is called living under the shadows of heritage. This type is characterized by an unconscious phantasy of the person being haunted by persecutory and vindictive ghosts instead of benign ancestors. The third mode, which might be encountered in severely disturbed patients, is being the shadow. This mode, called Chimerism, describes a confused organism which may turn against itself as parts of it are experienced as alien. On the unconscious level this signifies a heritage which cannot be experienced or mentalized as such. Rather, it is a complete chaos with moments where the hardly existent self is experienced as a bizarre object made up of non-combining, welded parts. These three modes will be examined with the help of material drawn from two analyses: of an autistic boy and of an adult patient who was persecuted by an unspeakable, horrific ancestral past. [ABSTRACT FROM AUTHOR]

The author views paper, The nature and function of phantasy , as making an important contribution to the development of a radically revised psychoanalytic theory of thinking. Perhaps Isaacs's most important contribution is the notion that phantasy is the process that creates meaning, and that phantasy is the form in which all meanings - including feelings, defense 'mechanisms,' impulses, bodily experiences, and so on - exist in unconscious mental life. The author discusses both explicit formulations offered by Isaacs as well as his own extensions of her ideas. The latter include (1) the idea that phantasying generates not only unconscious psychic content, but also constitutes the entirety of unconscious thinking; (2) the notion that transference is a form of phantasying that serves as a way of thinking for the first time (in relation to the analyst) emotional events that occurred in the past, but were too disturbing to be experienced at the time they occurred and (3) a principal aim and function of phantasy is that of fulfilling the human need to get to know and understand the truth of one's experience. The author concludes by discussing the relationship between Isaacs's concept of phantasy and Bion's concepts of alpha function and the human need for the truth, as well as the differences between Fairbairn's and Isaacs's conceptions of the nature of unconscious internal object relationships. [ABSTRACT FROM AUTHOR]

There has been a recent surge of interest in a type of thinking seen in some patients most of the time, and all patients some of the time. In the past it was simply called regressive thinking, but attempts to be more specific have led it to be called by various names, like ‘pre-symbolic’, ‘pre-conceptual’ and ‘pre-operational’. What these labels attempt to capture is that the patient’s thinking, at these times, is without representations and closer to actions. As a clinical phenomena I prefer to use Loewald’s term, ‘action–language’, that is, where words become attempts to bore, seduce, anger, etc. It is different from when words are used to communicate internal states via free association. A case is made for action–language being the primary method by which the unconscious speaks to us in psychoanalytic treatment. This paper explores some of the reasons for this type of thinking, along with the clinical methods to find the thinker where there appears to be none. Distinctions will be made as to the use of the process versus the content, on the goal of interventions as bringing insight versus the capacity for insightfulness, and the model of treatment as leading to transformations in thinking, rather than lifting of repressions. A clinical example is presented to demonstrate these perspectives. [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]

In this paper, the author explores the phenomenon of not being able to dream (as opposed to not being able to remember one's dreams) from three different vantage points. First, from the point of view of psychoanalytic theory, he discusses Bion's idea that the work of dreaming creates the conscious and unconscious mind (and not the other way around). A person who cannot dream is unable to generate differentiable conscious and unconscious experience and, consequently, lives in a psychic state in which he is unable to differentiate waking from sleeping, dreaming from perceiving. The author then approaches the problem of the inability to dream from the perspective achieved by a literary work. He discusses a Borges fiction that creates, in a singularly artful way, the experience of not being able to dream. Finally, the author utilises the vantage point of a detailed account of a clinical experience to explore what it means not to be able to dream. He describes an initial state characterised by the patient's proliferation of unutilisable 'psychic noise' which, over a period of years, led to the analyst's experiencing 'reverie-deprivation' and brief periods of countertransference psychosis. Two analytic sessions are presented and discussed in which psychological work was done that contributed to an enhanced capacity on the part of both patient and analyst for genuine dreaming - both in sleep and in analytic reverie states. [ABSTRACT FROM AUTHOR]