This paper explores the history of psychoanalytical approaches to intergenerational trauma, both from the Freudian and from the Jungian schools, and addresses the need when we speak of intergenerational or transmitted trauma to better define the nature and the different categories of trauma with particular reference to extreme and cumulative traumas such as those experienced by the survivors of the Nazi death camps and the Russian gulags. Therapy with survivors and with their children requires a particular adaptation of analytical technique as what is at stake is not so much the analysis of the here and now of the transference and countertransference dynamics which indeed can in the early stages be counterproductive, but the capacity of the analyst to accept the reality of the trauma with all its devastating and mind-shattering emotions without losing the capacity to imagine and to play metaphorically with images, essential if the patient is to be able to create a space for representation.
When Jung introduced the concepts of synchronicity and the psychoid unconscious, he expanded analytical psychology into decidedly uncanny territory. Despite the early interest shown by Freud, anomalous phenomena such as telepathy have become a taboo subject in psychoanalysis. Today, however, there is an increasing interest in thought transference and synchronicity, thus opening the way for a fruitful exchange between different psychoanalytical schools on their clinical implications. I propose to examine some of the ambiguities of Jung's thinking, to clarify how we define synchronicity, the relationship between synchronicities and parapsychological events, and their clinical significance. At the present moment, we are still unsure if such events should be considered as normal and a way of facilitating individuation, or as an indication of psychopathology in the patient or in the analyst, just as we are uncertain about the particular characteristics of the intersubjective field that can lead to synchronicities. Making use of the typology of mind-matter correlations presented by Atmanspacher and Fach, and the distinction they draw between acategorial and non-categorial states of mind, I will use two clinical vignettes to illustrate the different states of mind in analyst and analysand that can lead to synchronicities. In particular I will focus on the relationship between analytical reverie and synchronicity.
Body-mind dualism and the consequent neglect of the body of the analyst can have important negative effects on the analytical process leading all too often to misinterpretations of the analysand's verbal and non-verbal communications and to disturbances of analytical temporality. This is intensified when we are dealing with individuals where disembodiment and states of psychic deadness are central features. The paper explores the philosophical roots of the idea of a disembodied mind and the way in which this impacts our relationship with the world. While André Green's concept of the dead mother and disturbances in the sense of self-agency have been held to play an important role in states of psychic deadness, I suggest that it is rather disturbances in the sense of body ownership and of the body image which are more central. The paper then discusses the particular kinds of countertransference that can be evoked in the analyst when we find ourselves dealing with this type of patient and suggests how we can use our embodied countertransference to become aware of and elaborate our own feelings of deadness in order to overcome the loss of temporality that is characteristic of such states. This is illustrated with reference to my work with a young man with a masochistic perversion and a severe disturbance of the body image with an accompanying profound sense of psychic deadness.
After reviewing the different psychoanalytical approaches to language of authors such as Freud, Lacan, Kristeva, Jung and Nicolas Abraham, the author examines the problem of 'analytical listening', of the attitude that every analyst must assume towards the words of the analysand, words that must be heard not just in terms of their content but above all in terms of their sound. We live in a culture in which visual images predominate over acoustic images and all too often this cultural trend is repeated in analysis, but it is only when we can hear the 'poetry' of the analysand's discourse that we are able to provide an 'echo', an analytical response that can co-symbolize with, that can offer to the analysand a word or a metaphor that will unlock the symbol hidden behind his or her words. The author then turns to the problem of bilinguism and its role in analysis. In her view, bilingual analysts are facilitated in their task of listening and of translation, because bilinguism facilitates the rapidity and fluidity of the analyst's associations, and at the same time sharpens his or her awareness of how the sound of a word can subtly change its meaning. The paper ends with a clinical vignette which illustrates the role that language can play in hysteria. In hysteria the dissociation between body and psyche is accompanied by a dissociation inside language itself, between verbalization and vocalization. These dissociations can be linked to the traumatic impact of the encounter between the 'language of tenderness' and the 'language of passion', between the child's attachment needs and parental sexuality. In such cases the failure of communication can be resolved principally through the use the analyst makes of the countertransference.
Recent events have underlined in the most tragic and dramatic way the need for depth psychology to turn its attention to the psychology of terror. The present paper attempts to distinguish between the psychological modes of horror and terror and explores the different theoretical approaches of Burke, Freud, Kristeva and Jung to this problem in order to cast light on the individual and collective functions that horror and terror play. While all these authors stress that terror and horror play a role in structuring the sense of identity and in strengthening community bonds, Freud and Kristeva believe that the experience of horror works to increase the exclusion of otherness through mechanisms of repression or foreclosure while Burke and Jung see in the encounter with the Negative Sublime or with the Shadow the possibility of widening the boundaries of ego consciousness and of integration of 'otherness'. The paper then uses the analysis of two horror movies and of a particular socio-cultural context to illustrate these different functions of horror and terror and to delineate possible solutions to the problems facing society.
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