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The author contemplates the nature of symbolic function and reviews the most important theories on the topic, proposing developments of thought. While it has variously been argued that the symbols appearing in dreams and insanity are the same as those that occur in art, religion and folklore, symbolism has never been approached systematically. Freud came across symbolism during the 1910 to 1916 period, and he suggested it had an innate origin. Though psychoanalysis has analysed the nature of creativity, it hasn't outlined the process of developing and learning symbolism in the neonatal mind.Recently, in infant observation and neuroscience, it has been argued that the newborn starts to learn symbolism from the moment he/she begins sharing a "hypercathectic" emotional state with the mother. Through maternal "hypercathexis" and identification, the newborn learns both the mechanism that creates symbols and the process of presentation, thus developing the working-through pathway that will form the preconscious, consciousness, and the sense of reality. Understanding the development of symbolism is greatly important for the treatment of severe pathologies and psychosis, which are likely caused by an altered development of symbolic functioning.

This paper describes the psychoanalytic treatment of a woman patient during the first six months of the COVID-19 pandemic, when the setting was profoundly disrupted and was transferred from in-person psychoanalysis to telephone sessions. Drawing on Bleger's formulations on the construction of the analytic frame and on André Green's on the function of the framing structure in the construction and elaboration of phantasy life, the case study shows how, in the absence of the physicality of the setting, the most primitive anxieties about the symbiotic relationship with the mother were expressed and contained in the transference and countertransference in the analysis. The author offers some considerations about the notion of "background of the uncanny", derived from Yolanda Gampel, which draws attention to the challenges when both patient and analyst are inserted into the same traumatic wider context. It is suggested that the production of an art object by the patient during this period represents a step in the elaboration of the work of mourning and towards symbolization.

W. R. Bion developed various models and theories to describe the formation of mental representations. This article introduces an expansion of the model of alpha and beta elements by a new category, termed "gamma elements". Despite being transformable, gamma elements are characterized by an excessive feeling of reality, such that the subject must evacuate them. We are dealing here with visions, pseudohallucinations, scenarios in nightmares that are as terrible as they are sensorily charged, flashbacks, or overwhelming physical feelings interspersed with hypochondriacal anxieties. Using the "theory of maternal semiotics" (Kristeva), the author traces how the child's projectiles, i.e. beta experiences projected into the maternal container, are transformed into alpha and gamma elements. In this respect, gamma elements are more or less precise indicators of the analytic process: they indicate the extent to which the analysand is capable of enduring and transforming frustrating experiences in the here-and-now. The expansion of Bion's model of elements, therefore, has direct clinical relevance, in that gamma elements can be understood both as imaginative creations and as indications of disorganizing processes.

In France, psychoanalytic psychodrama is mainly envisioned in its individual form - that is, a single patient working with a group of therapists. Its originality consists in bringing together several clinicians within a clinical experience that is shared as a group. This experience is fundamentally different from traditional individual therapies, psychotherapies or group co-led therapies. Its configuration may be confusing or overwhelming due to the large number of co-therapists involved in the setting. However, thanks to group elaboration based on the transferential-countertransferential dynamics induced by the treated patient, this potential 'cacophony' can lead to fruitful psychic development embedded in play. This is tied to the co-therapists' positioning in the transitional space shared with the patient as well as to the patient's subjective appropriation of their initiatives. By reflecting on clinical material taken from actual sessions as well as from the exchanges and elaborations occurring at their margins, this article shows how psychodrama and group come to metabolize the transferential elements, shaping the engagement of participants in the context of improvised play., (Copyright © 2016 Institute of Psychoanalysis.)

Born in 1900, Marion Milner started psychoanalytic training in 1940, following a trajectory which took her into territory later developed by Winnicott. She was an independent thinker who drew on a variety of sources to explore her own and her patients' creativity. She linked the creative process to psychic health and to the ability to achieve a level of perception that leads not to the re-creation of lost objects but to the creation of what did not exist before. By linking Milner's theory of perception to works by Y.Z. Kami, I draw parallels between a psychoanalyst's perception of the creative process and that process as described and executed by an artist. Milner's lens and Kami's brush both articulate thoughts and feelings about what it means to be human, the condition of mortality and, after Freud, the illusions that sustain mankind through the creation of the gods. This study looks at how the work of an artist and a psychoanalytic thinker can be mutually reinforcing and inter-animating, thereby broadening and deepening the insights gained from both., (Copyright © 2013 Institute of Psychoanalysis.)

Orientation is viewed in this paper as an important dimension of containment for the development of thinking. Orientation refers to the particular positioning in space and time of mother and infant so they can find one another and then containment can take place. Bion's container-contained model for the development of thinking is based on the capacity of the mother's mind to function as a 'home' for the infant's primitive projections. Containment and orientation are explored in relation to an ancient Greek object called 'σύμβολον' [symbolon], which I use here as a metaphor for the early negotiation between mother and infant to achieve a correct matching to each other's orientation. This is then mobilized and re-enacted between analyst and patient in the psychoanalytic process. Orientation as part of the container-contained model enables us to view the development of thinking from a new perspective with greater integration of cognitive and emotional aspects. The clinical implication of the concept of orientation is explored in relation to the process of engagement/disengagement between analyst and patient and is illustrated by clinical material., (Copyright © 2013 Institute of Psychoanalysis.)

By tracing a portion of close process of a patient's shifts from a relatively silent and inhibited stance to one in which he is beginning to verbalize more about his experience and fantasy, I will illustrate some tensions between the analyst's role as facilitating expressiveness and as occupying a place in the patient's internalized world. Since the analyst's functions as facilitator and as internal object (often an obstacle to the patient's expressiveness) are sometimes in conflict with one another, it is important for the analyst to be able to work internally with this conflict as he works with his patient. Splitting processes between these two functions may provide the analyst with cues related to the patient's and the analyst's resistance to understanding the patient's communication of unconscious conflict and the patient's recruitment of the analyst into the patient's internalized world., (Copyright © 2012 Institute of Psychoanalysis.)

This article examines pathologies in the creation of symbols and those pathologies' ensuing consequences. It relies mainly on the vertices provided by Bion and Meltzer. It studies the different forms in which these lapses occur in symbolic processes, where they may create vacuums in symbolic networks or give rise to 'lies', and even destroy or de-symbolize established symbols. Based on Bion's concept of the minus-contained (-contained), I propose that when a symbol is attacked, a particular mental structure with its own peculiar characteristics comes about. This structure not only creates a vacuum in that mental zone, it ends up damaging the entire symbolization process. This contribution aims to describe that structure from the metapsychological point of view - contained. I end by synthesizing the possible widening of what could be a Bionian negative grid., (Copyright © 2012 Institute of Psychoanalysis.)

In this article the author argues that in order to be psychoanalysis, the 'here and now' technical approach needs to be firmly grounded theoretically and technically in a practice that includes the notion of reverie or its equivalent. The author has argued previously that the analyst's theory is the essential 'third' of the two-person analytic situation. She now suggests that it is specifically the theories of temporality and the attitude of 'evenly suspended attention' or its more contemporary development, 'reverie', that are the crucial aspects of that theory. She refers to these essential aspects as the 'theory in practice' in so far as they are more than a technical approach or a theory of practice but reflect directly a particular analyst's internalisation of the whole psychoanalytic theoretical corpus. While she believes this to be an essential component in any true psychoanalysis, in developing her argument the author looks at situations in which the analyst is particularly prone to forgo this temporal aspect, as is the case when patients show an absence of symbolic thinking within the analytic situation. In fact, with those patients reverie and the visual images it produces within the analyst's mind offer perhaps the only hope of a meeting ground between the concrete and the symbolic and the possibility of avoiding an impasse. Impasse, she suggests, has at its root the absence of reverie as a third and temporal element, inevitably giving rise to concrete thinking on the part of patient and analyst and so to a situation that cannot evolve., (Copyright © 2012 Institute of Psychoanalysis.)

Despite its lengthy history in psychoanalysis, the psychological origins, essential features and value of the oceanic state remain open to dispute. This ambiguity has come at a cost to the clarity of theoretical discussions on the topic. In working towards a conceptual elucidation, the author maintains that there are three primary accounts of the oceanic state: the metaphysical one of Romain Rolland, the developmental one of Sigmund Freud, and the cognitive-perceptual one of Anton Ehrenzweig. Based on the notion of modal contact, he argues that the accounts share a general theoretical structure that establishes as the necessary criterion for all oceanic states the loosening of ego boundaries and sufficient contact between differentiated and undifferentiated modalities of the mind. However, within this common structure, the accounts employ dissimilar metapsychologies to promulgate oceanic states of appreciably distinct kinds. To support this view, the author carries out a comparative examination of the modal contacts involved in the primary accounts' oceanic states. To conclude, he reviews the main implications of the notion of modal contact vis-à-vis recent discussion on oceanic phenomena, and puts forward for consideration a pluralist account of the mind that can accommodate the existence of several kinds of oceanic states., (Copyright © 2012 Institute of Psychoanalysis.)

Freud's initial formulations viewed psychoanalysis as working towards the rediscovery of psychic elements - thoughts, feelings, memories, wishes, etc. - that were once known - represented in the mind, articulatable, thinkable - but then disguised and/or barred from consciousness. His subsequent revisions implicated a second, more extensive category of inchoate forces that either lost or never attained psychic representation and, although motivationally active, were not fixed in meaning, symbolically embodied, attached to associational chains, etc. Following Freud's theory of representation, the author conceptualizes these latter forces as "unrepresented" or "weakly represented" mental states that make a demand upon the mind for work and require transformation into something that is represented in the psyche, if they are to be thought about or used to think with. This paper describes, discusses and presents illustrations of this transformational process (figurability),that moves intersubjectively from unrepresented or weakly represented mental states to represented mental states, from force to meaning, from the inchoate to mental order., (Copyright © 2012 Institute of Psychoanalysis.)

Although the psychogenetic hypotheses on child autism have been superseded, psychoanalysis can still reflect on the relational exchange and its sensory aspects in concomitance with the mental development of these patients. Without making generalizations as regards the pathogenesis, but considering the specific features of each autistic child, it may be possible to achieve an integration of those islands of competence that make up these patients' limited personal heritage. Such integration may be reached through the analysis of representational, emotional and relational transformations. The first part of this article describes the case of an autistic child in treatment from the age of four on a four-times-weekly basis who, during puberty, developed severe formal thought disorders together with delusional and hallucinatory formations. The second part develops some post-Jungian theoretical contributions, such as the concept of self as nothingness and the idea of the unsaturated archetype, so as to evaluate the function of some a-priori concepts in support of the analyst's position. These concepts are considered in relation to Bion's model of transformation, and to the formulations on dimensional awareness, especially on the shift from a two-dimensionality to three-dimensionality view, as well as to the rhythm of the object's presence and absence., (Copyright © 2012 Institute of Psychoanalysis.)

The authors present the history of individual psychoanalytic psychodrama and its current developments as practised in France. They put forward the technique, objectives and rules, along with the indications, limits and risks that ensue from the specific nature of this therapeutic approach. Through its technical adjustments, individual psychoanalytic psychodrama provides a therapeutic option that is appropriate to the defences prevalent in many patients that cause classical psychotherapies to fail: massive inhibition, operative functioning far removed from affects or in false self mode; phobias, disavowal or splitting of the internal psychic life and emotions; prevalence of short discharge circuits in acted-out behaviours and bodily or visceral complaints and expressions. Psychodrama utilizes these defences not in order to eliminate them but to 'subvert' them so that they can continue to carry out their protective role, in particular ensuring narcissistic continuity. At the same time, psychodrama relaxes these defences and facilitates a possible filtering through of the repressed material. Through the number of actors and the diffraction of transference that this allows, psychodrama provides a possibility of adjusting the potentially traumatic effect of the encounter with the object and the instigation of the transference in the regressive dimension induced by any psychotherapeutic process., (Copyright © 2012 Institute of Psychoanalysis.)

Tattooing projects a visual image in transference to form a backdrop for the most salient unconscious inner conflicts arising during an ongoing analytic process. Like a snapshot, the tattoo is a dialectic record of the mother-father relationship, of desires for closeness and distance, commonality and difference, identification and individuation. As Walter Benjamin famously stated about the nature of visual images in his Arcades Project, the tattoo represents "dialectics at a standstill." What seems paramount to the patient who participates in the act of tattooing is the need for stasis and immutability, as if bringing unconscious conflicts to "standstill" were to deliver a sense of stability. Unconsciously, the need is triggered by a threat to the inner stability resulting from fear of violating a taboo escalating to the point that fears of abandonment and fusion become unbearable. On the one hand, the tattoo is a visual symbolization of a taboo transgression; on the other hand, it activates the same through an act of self-injury that resembles the magical ritual acts of indigenous peoples' use of tattoos. The taboo thus serves as an ersatz for the actual violation of the taboo in real life, so that the tattoo may be ascribed a magical significance or totemic function. And yet the tattoo's success as a vehicle for constructing a transitional object is always contingent on the tangible manipulation of the skin conjoined with the creation of a symbolizing visual image. The image then acts like a "patch" to repair holes blown into Winnicott's "potential space" and to reconstruct it., (Copyright © 2011 Institute of Psychoanalysis.)

The analytic state of consciousness is a particular regressive altered state in the patient characterized by an increased sensitivity and reactivity to impressions arising from both the inner world and the analyst, a heightened sense of dependence and vulnerability, a permeability of boundaries in regard to the analyst, and a shift toward functioning on the basis of omnipotent fantasy in the analytic relationship. These changes are accompanied by a feeling of realness of one's psychic reality, but without any true loss of reality testing. Based on an analysis of the structure of play, this state can itself be understood as a kind of play; it serves as a foundational transference underlying more specific transference manifestations; and it is central to the analytic process. Over time, in response to physical aspects of the analytic setting, its safety, the analyst's emotional accompaniment, and a generally restrained analytic stance (an issue I discuss in some detail), it emerges in a more developed form that promotes symbolization and ownership of aspects of self, greater emotional presence, and a deeper sense of meaning in one's experience. Additionally, the concept of the analytic state of consciousness provides a new look at the role of abstinence and frustration in analytic process., (Copyright © 2011 Institute of Psychoanalysis.)

We start by stressing the idea that the process itself of constructing the symbol in its different components and its vicissitudes is centrally important to contemporary psychoanalysis as symbols are essential for thinking and for storing emotional experiences in our memory and for conveying our affects to others and to ourselves. Our implicit idea is that internal attacks are not directed only at the internal objects, but also include attacks on the structure or forms of the mental representations before and while they become constituted in symbols. It is by this means that destructive impulses invade the processes of symbolic construction. Symbols can lose their plasticity and thus silence the emotions and therefore cut off the patient from their meanings. Our clinical material allows us to increase our understanding of how the formal qualities of symbols operate in mental life, and how they can interfere in the capacity to work through emotional experiences. Finally, our reflections based on the analysis of a patient with difficulty in relating with the meanings of the symbols he produced will highlight the importance of the analyst's reverie along the process of formulating an interpretation. This paper is also part of a development in the study of the process of reverie., (Copyright © 2011 Institute of Psychoanalysis.)

An approach to the analysis of cultural narratives is proposed drawing inspiration from Lévi-Strauss's analysis of myths as fantasied resolutions of conflicts and contradictions in culture and of typical dilemmas of human life. An example of such an analysis revolves around contradictions in the Western cultural construction of the succession of generations. The logic of the structural analysis of cultural representations is explicated, the schema of the succession scenario is laid out, and the conflicts that generate it are identified. The movie Slumdog Millionaire is examined in some detail as an illustration of the succession scenario at work, and a comparative analysis shows how the same underlying schema accounts for otherwise obscure aspects of comparable contemporary popular narratives including Harry Potter, The Lion King and Star Wars., (Copyright © 2011 Institute of Psychoanalysis.)

This paper aims to define some unexpected convergences and foreseeable divergences regarding the conceptualization of dreams and their use as a research tool, specifically in clinical practice with non-neurotic patients. It includes a concise review of different lines of thought on the vicissitudes of dreams throughout the history of psychoanalysis: from their initial conception up to their use to examine transference and relational aspects in the context of a psychoanalytic process. The idea of the merely evacuative function of dreams from patients in certain diagnostic categories is discussed and compared with that of their potential communicative value. Lastly, the essay sets forth an interdisciplinary semiotic-pragmatic approach to the function of dreams and their clinical and technical use in the context of the intersubjective dynamic field. Based on the hypothesis that dreams related in the session are communicative signs, this proposal argues their significance as a symbolic matrix that generates processes of psychic semiosis. To do so, it combines certain lines of psychoanalytic thought with ideas coming from C. S. Peirce's analytic semiotics. Clinical material is included to illustrate this viewpoint., (Copyright © 2011 Institute of Psychoanalysis.)

The myth of Apollo and Daphne, as told in Ovid's Metamorphoses, is viewed through the self-referential eye of the seicento painter, Nicolas Poussin. Collectively, the tree-metaphoric myths are argued to metaphorically represent, mourn, and negate unbearable realities, including the developmental challenges of adolescence and adulthood - in particular, loss. Examined in the context of their aesthetic precedents and a close reading of Ovid 's text, the two Apollo and Daphne paintings that bracket Poussin's oeuvre are interpreted as conveying the conflict and ambiguity inherent to Ovid, as well as connotations more personal to the artist. The poetic and aesthetic reworking of the regressive, magical experience of metamorphosis restores it to the symbolic world of metaphor: for reparation, remembrance, and return., (Copyright © 2011 Institute of Psychoanalysis.)

Psychoanalysis is an art of reflection, i.e. it tries to facilitate the subject's retrieval of his own self. The 'material' to be reflected upon consists of the products of human symbolization. But there are two views of reflection. In one, the self is searched in a temporal, structural and procedural 'anterior' (the model of archaeology). In the other the self is to be found in a still evolving meaning process, i.e. it resides in a 'future' (the model of teleology). Both these pictures are common in psychoanalysis. The aim of this paper is to study the figures of symbolization through the archaeology/teleology reflection model. The author tries to show that 'symbol' leans on archaeology while 'metaphor' comprises a teleological conception. In order to show the relevance of this finding, the author draws the outlines of both an archaeological and a teleological model in psychoanalysis. It is stated that the former builds on an inherent symbol model while the figure for the latter is metaphor., (Copyright © 2010 Institute of Psychoanalysis.)

The author describes Freud 's conception of Nachträglichkeit as an active process that bridges the gap between past affective vicissitudes and the cognitive present by way of meaning. Symbolization is thereby subsequently [nachträglich] conferred on early traumatic events, which thus become susceptible to omnipotent control. The two time vectors of Nachträglichkeit are discussed: the first is a causal process operating in the forward direction of time against the background of a factual reality, while the second is a backward movement that permits an understanding of unconscious scenes and phantasies taking place at primary-process level. This twofold temporal motion was observed and described by Freud early on. However, its significance often remained hidden prior to his study of Moses. It was mostly overlooked in English and French translations, thus giving rise to a one-sided understanding of the concept in the various psychoanalytic cultures, as either deferred action or après-coup. Freud 's Moses study addresses both temporal aspects of Nachträglichkeit, seeking not only to reconstruct a past event on a causal, deterministic basis, but also to understand the subjective truth of that event in the transference along the retrograde time line. The decisive criterion for the conceptual and clinical separation of the two time vectors is the development of ego organization and the capacity for symbolization. The two vectors should not be separated on the factual level, as both aspects of Nachträglichkeit are essential to the understanding of unconscious processes, combining as they do in a relationship of circular complementarity., (© 2009 Institute of Psychoanalysis.)

This paper describes some similarities and differences between contemporary approaches to analysis as practised by 'Freudians' and 'Jungians' in London today. It aims to contribute to mutual understanding between different schools of analysis by showing how the analyst's interventions can only be understood in terms of the theoretical context from which they arise (cf. 'the analyst's preconscious', as discussed by Hamilton [1996]). A discussion of five key themes of Jungian theory is followed by an account of clinical work with a patient who enacted her inner world through the use of material objects brought to the consulting room, presenting difficult technical dilemmas concerning boundaries and enactment. The paper aims to shows how these Jungian themes influenced the analyst's response, particularly in relation to ideas of symbolic transformation, the unknowable nature of unconscious processes and the purposive orientation of the self towards wholeness and integration.

This paper will attempt to broaden the conception of witnessing in analytic work with traumatized patients by extending the idea to incorporate the patient's developing and varied capacity for witnessing, as well as a witnessing that occurs within the analytic relationship itself. Actions occuring as part of traumatic repetition are understood to represent memory phenomena and are distinguised from dissociated self-state experience. These experiences are not therapeutically intended to be symbolized, but rather lived-through with the analyst, thus transforming the patient's own relation to the experience. I suggest that the scene in which this living-through takes place is the transference-countertransference matrix, and that it is the analytic encounter that allows traumatic repetition to take on the quality of a communication, an address to another, rather than remain meaningless reproduction. A clinical vignette illustrates the turning of trauma's imperative for witnessing into an address in the analytic encounter.

The transmission of psychic life from one generation to the next can result in unconscious, alienating identifications when the parents have not been able to elaborate a process of mourning for their own childhoods. In this article, the author describes the nature of these identifications, constructed around insufficiently symbolized experiences, as revealed during the psychoanalytic process. These unconscious, alienating identifications raise some arduous technical problems for the psychoanalyst as they lead the patient to carry out complex enactments that erase the normal transference markers. The psychoanalyst may then be tempted to resort to pejorative theoretical concepts, such as the death drive. And yet, unknown to the analysand, the insufficiently symbolized psychic elements contain a potential for transformation that may lead to reconstructions and dis-alienating interpretations. The author distinguishes between alienating identifications and fantasies of identification when the latter transiently appear during the psychoanalytic process. These identification fantasies symbolically register the emotional experience undergone during the analytic sessions and contribute to the integration of insufficiently symbolized psychic elements. These theoretical considerations are fully illustrated by the clinical report of some analytic sessions.

In this short theoretical paper, I discuss Bion's three relations of love, hate, and knowledge, using Peirce's semiotic theory of relations and Bakhtin's semiotic/philosophical writings. Reading Bion through the prism of these resources allows us to better understand the meaning and ontogenesis of the basic relations and to examine their clinical explanatory value.

Psychoanalytic theory and practice tend to focus on metaphorical and symbolic mental representations in a way that often pushes aside the importance of a bodily 'presence' possessing qualities that can not and should not be subordinated to the representational structure. By introducing the 'body-container' model, this paper reintroduces the concrete physical body into the psychoanalytic discourse in a more direct way. This clinical-theoretical model links the 'body-ego' (Freud, 1923) to the container idea (Bion, 1962) aiming to creates a new integrative psyche-soma scheme. The 'body-container' experience is available as a subjective realization through a priori psycho-physical forms structured as an envelope and a central vertical axis. These forms are the outcome of our given bodily structure experienced under the 'magnetic' force of object relation. The mental envelope is already discussed in psychoanalytic theory (Anzieu, 1989, 1990; Bick, 1968) and I wish to introduce the characteristics of the vertical axis which I call 'the frontal spine', emphasizing its constitutional reciprocity with the skin envelope. The proposed model offers new insights into the psycho-physical organization in primitive mental states and may contribute to the understanding of the complementary structural relation between embodied and represented in human experience. Two clinical examples illustrate the therapeutic work relevant to disturbances in the primal psycho-physical space organization at different developmental levels.

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.

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.

In this paper the author discusses some characteristics of a psychoanalytic text on the basis of two pages of Freud's essay, Delusions and dreams in Jensen's 'Gradiva' (Freud, 1906), on the concept of the return of the repressed. Analysis of the text shows that the four references (Horace, Rops, Rousseau, and a clinical vignette) occurring in it present unexpected connections both with each other and with the phenomenon they illustrate. There thus emerges a hidden scenario that reveals a concealed level of the text, relating to the maternal imago. Particular attention is devoted to the importance of the figurative apparatus and images (examples in the form of narrations and visual images, metaphors, and similes) that accompany the metapsychological and conceptual construction of Freud's text. Representation in visual form is necessary for the description and construction of the psyche and for conferring life on its conceptual formulations. However, metapsychological definition also reveals a phantasy dimension underlying the text. In addition, the author shows how certain textual constraints limit the intrinsic intuitive and arbitrary nature of interpretation. Finally, the complexity of the psychoanalytic text (with its various planes and levels) is emphasized, as well as the network of possible connections fundamental to the work of interpretation. A diagram illustrates the spatio-temporal aspects of the interpretive process, as defined by the interaction between conceptual factors and specific flights of the imagination which also have to do with unconscious affects, whether in the text, the author, or the reader.

The author describes how Bion took Freud's conception of dreams as a form of thought and used it as the basis of his theory of transformations. Bion developed an expanded theory of 'dream thought', understood as a process of selection and transformation of sensory and emotional experiences. In this theory, the work of analysis is in turn conceived as a process not only of deciphering symbols, of revealing already existing unconscious meanings, but also of symbol production--of a process for generating thoughts and conferring meaning on experiences that have never been conscious and never been repressed because they have never been 'thought'. Analysis, in its specific operational sense, becomes a system of transformation whereby unconscious somatopsychic processes acquire the conditions for representability and become capable of translation into thoughts, words and interpretations. The rules of transformation applied by the patient in his representations and those applied by the analyst in his interpretations have the same importance for the analytic process as those described by Freud for the process of dreaming. The author discusses the broad categories of transformation adduced by Bion (rigid motion, projective, and in hallucinosis) and introduces some further distinctions within them.

The idea of the decisive and complete cure is deeply rooted in our unconscious and in the sacral roots of symbolic healing. Double sets of private theories of cure can frequently be found among patients in psychoanalysis and their analysts. The utopian cure involves a profound transformation of the personality by way of deep regression. The idea of an attainable and more limited cure includes new ways of managing old problems. The actual ongoing treatment is then seen as the 'next-best solution'. The utopian fantasy of creating 'the new person' by means of 'proper' psychoanalysis or analytic training has far-reaching consequences for psychoanalytic education and supervision. Our awareness of the inevitable temptation in the 'utopian state of mind' can help us to trace and focus on utopic elements in the supervisory process. Exploration of utopic ideas of all the three parties involved can itself be a fruitful and stimulating way of working in supervision. An important aim of psychoanalytic supervision is to promote a distinct state of mind that can counterbalance utopic ideas and counteract the phenomenon of a 'false analytic self'.

Extreme traumatization affects the individual's relation to others in several social and psychological ways. The post-traumatic experiences are characterized by helplessness, insecurity, anxiety, loss of basic trust, and fragmentation of perspectives on one's own life. Special considerations should be given to the destruction of the ability to regulate negative emotions (extreme fear, distress, anguish, anger, rage, shame) in relation to others and activate internal good and empathic object relations. Destruction of the capacity for symbolization of traumatic experience may threaten the mind with chaotic states against which the 'I' tries to defend itself and find a balanced psychic mise-en-scene. The authors emphasize three dimensions that the analyst should observe in his understanding of the traumatized mind and its conflicts. The proposed dimensions are called the body-other dimension, the subject-group dimension, and the subject-discourse dimension. All three dimensions have specific structural characteristics that are expressed in the analytic relation. Extreme trauma causes disturbances in each of these dimensions. The authors present clinical material from a traumatized refugee to illustrate the analytic work.

There are two forces operating in people. One resists pain and violently opposes integration. The other force is slowly bringing coherence and integration to what is inside. There has been a tendency within psychoanalysis to focus on the former. In this paper the author focuses on the latter. The hypothesis here is that if the analyst focuses upon the signs of integration that this assists the process of growing self-awareness. The negative transference emerges as the undeveloped aspects of the psyche are recognized by the patient.

The analytic setting exists not only externally but also internally as a structure in the mind of the analyst. The internal analytic setting constitutes an area of the analyst's mind where reality is defined by unconscious symbolic meaning. Clinical examples illustrate how a secure internal setting allows flexibility in the external setting without sacrifice of its analytic quality. The internal setting can help analysts listen inwardly to themselves in a way that is free-floating with regard to their internal processes. This points beyond usual ideas of countertransference. An analytic encounter may stir up elements that belong to the analyst's psyche which, rather than impeding the analysis, can actively enrich it. Seamus Heaney's writings evoke comparisons between listening to poems and listening to patients, and a week in a patient's analysis is described in relation to these themes.

The author finds that the idea of analytic style better describes significant aspects of the way he practices psychoanalysis than does the notion of analytic technique. The latter is comprised to a large extent of principles of practice developed by previous generations of analysts. By contrast, the concept of analytic style, though it presupposes the analyst's thorough knowledge of analytic theory and technique, emphasizes (1) the analyst's use of his unique personality as reflected in his individual ways of thinking, listening, and speaking, his own particular use of metaphor, humor, irony, and so on; (2) the analyst's drawing on his personal experience, for example, as an analyst, an analysand, a parent, a child, a spouse, a teacher, and a student; (3) the analyst's capacity to think in a way that draws on, but is independent of, the ideas of his colleagues, his teachers, his analyst, and his analytic ancestors; and (4) the responsibility of the analyst to invent psychoanalysis freshly for each patient. Close readings of three of Bion's 'Clinical seminars' are presented in order to articulate some of the elements of Bion's analytic style. Bion's style is not presented as a model for others to emulate or, worse yet, imitate; rather, it is described in an effort to help the reader consider from a different vantage point (provided by the concept of analytic style) the way in which he, the reader, practices psychoanalysis.

The author aims to show how supportive interventions are the analyst's most relevant therapeutic means to helping patients with a feeble symbolic system transform nonsymbolic episodes and reestablish symbolic mental functioning. Symbolic and nonsymbolic modes of mental functioning are first outlined. Supportive interventions are redefined as an analyst's effort at improving a patient's nonsymbolic mental functioning, by using principally pragmatic or interactive aspects of communication to deal with her or his patient's nonsymbolic in-session experiences. These interventions are psychoanalytic when transference focused, in so far as they foster the symbolization and transformation of more primitive (nonsymbolic) layers of the transference. Some probable mechanisms underlying the effect of supportive interventions on nonsymbolic functioning include the modification of mental procedures. Supportive interventions also help restore symbolic mental elaboration through the gratification of a basic ego or self-need, bringing about a temporary relief from psychic pain, with increased affect tolerance and a renewed capacity to use symbols. This soothing effect accounts for a missing link in Bion's model of the elaborative effect of the analyst's reverie.

The seeds of creativity have the potential to germinate and flourish within the rich, ambiguous and unsettling tapestry of the core dialectical tensions related to the central organizing dialectic, life and death, generated in the patient-analyst relating. The author introduces the concept of the "dialectical edge" and describes it as the pivotal point in the dialectical struggle within these core dialectical dilemmas. This is a fluid, emotionally evocative threshold, where there is maximum potential for change, as well as for homeostatic stagnation. Drawing on Winnicott, the author illustrates how the presence of an edge within these dialectical dilemmas has the potential to open up into a creative, reflective space. He suggests that this, however, will depend on the therapist's capacity to contain/hold at this edge the arousing and intense affects--such as anxiety, dread, excitement and passion--that are inevitably generated at these pivotal relational moments. This will determine whether the patient will move forwards into the light of a creative, reflective, dialectical space, or backwards into collapsed, non-reflective darkness, where fluid oscillation is transformed into rigid ossification. The author uses a clinical example to illustrate these dialectical phenomena, with a special focus on two clinically relevant dialectics, i.e. "ritual versus spontaneity" and "closeness versus separateness".

In the Freudian perspective, the primal phantasies, a reflection of prehistory, oblige us through our phylogenetic heritage and its repetition in the ontogenetic to recognize the limits of generation and sex, to submit to the symbolic law represented by the father of the primal horde and to find--as is sought in the treatment--one's "right" place in the primal scene (Oedipus complex). Clinical experience with patients suffering from narcissistic disorders soon led certain analysts to propose a paradigm change, which has brought about important modifications to technique, but also, more recently, modifications at the level of metapsychology. Certain contemporary analysts have a conception of the subject focused on processes of interaction and communication between "thinking apparatuses" in the here and now. The author shows that this current development is taking place in parallel with major trends in our postmodern era in which communication and negotiation replace former religious, mythical, philosophical, moral or political beliefs.