The traumatic roots of containment: the evolution of Bion's metapsychology

W. R. Bion wrote repeatedly about his World War I experiences as a tank officer, thus engaging in historicizing a traumatic emotional experience. A close reading of the many layers in these writings suggests that the war experiences influenced the metapsychology he created. The author argues that haunting questions regarding the ability of the mind to survive trauma led Bion to elaborate on the process of containing emotional experience, and hence to address the lack of an intricate theory of thinking in psychoanalytic metapsychology and to offer a vision of a mind struggling to survive, culminating in the growth of a postmodern consciousness.     

From Freud’s dream-work to Bion’s work of dreaming: The changing conception of dreaming in psychoanalytic theory

Bion moved psychoanalytic theory from Freud's theory of dream-work to a concept of dreaming in which dreaming is the central aspect of all emotional functioning. In this paper, I first review historical, theoretical, and clinical aspects of dreaming as seen by Freud and Bion. I then propose two interconnected ideas that I believe reflect Bion’s split from Freud regarding the understanding of dreaming. Bion believed that all dreams are psychological works in progress and at one point suggested that all dreams contain elements that are akin to visual hallucinations. I explore and elaborate Bion’s ideas that all dreams contain aspects of emotional experience that are too disturbing to be dreamt, and that, in analysis, the patient brings a dream with the hope of receiving the analyst’s help in completing the unconscious work that was entirely or partially too disturbing for the patient to dream on his own. Freud views dreams as mental phenomena with which to understand how the mind functions, but believes that dreams are solely the ‘guardians of sleep,’ and not, in themselves, vehicles for unconscious psychological work and growth until they are interpreted by the analyst. Bion extends Freud's ideas, but also departs from Freud and re-conceives of dreaming as synonymous with unconscious emotional thinking – a process that continues both while we are awake and while we are asleep. From another somewhat puzzling perspective, he views dreams solely as manifestations of what the dreamer is unable to think.     

The seventh servant: The implications of a truth drive in Bions theory of 'O'

Drawing upon Bion's published works on the subjects of truth, dreaming, alpha‐function and transformations in ‘O’, the author independently postulates that there exists a ‘truth instinctual drive’ that subserves a truth principle, the latter of which is associated with the reality principle. Further, he suggests, following Bion's postulation, that ‘alpha‐function’ and dreaming/phantasying constitute unconscious thinking processes and that they mediate the activity of this ‘truth drive’ (quest, pulsion), which the author hypothesizes constitutes another aspect of a larger entity that also includes the epistemophilic component drive. It purportedly seeks and transmits as well as includes what Bion (1965, pp. 147‐9) calls ‘O’, the ‘Absolute Truth, Ultimate Reality, O’ (also associated with infi nity, noumena or things‐in‐themselves, and ‘godhead’) (1970, p. 26). It is further hypothesized that the truth drive functions in collaboration with an ‘unconscious consciousness’ that is associated with the faculty of ‘attention’, which is also known as ‘intuition’. It is responsive to internal psychical reality and constitutes Bion's ‘seventh servant’. O, the ultimate landscape of psychoanalysis, has many dimensions, but the one that seems to interest Bion is that of the emotional experience of the analysand's and the analyst's ‘evolving O’ respectively (1970, p. 52) during the analytic session. The author thus hypothesizes that a sense of truth presents itself to the subject as a quest for truth which has the quality and force of an instinctual drive and constitutes the counterpart to the epistemophilic drive. This ‘truth quest’ or ‘drive’ is hypothesized to be the source of the generation of the emotional truth of one's ongoing experiences, both conscious and unconscious. It is proposed that emotions are beacons of truth in regard to the acceptance of reality. The concepts of an emotional truth drive and a truth principle would help us understand why analysands are able to accept analysts’ interpretations that favor the operation of the reality principle over the pleasure principle—because of what is postulated as their overriding adaptive need for truth. Ultimately, it would seem that Bion's legacy of truth aims at integrating fi nite man with infi nite man.     

Psychoanalytic transformations1

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.     

Dreaming as a 'curtain of illusion': Revisiting the 'royal road' with Bion as our guide

One of Bion's most unique contributions to psychoanalysis is his conception of dreaming in which he elaborates, modifies, and extends Freud 's ideas. While Freud dealt extensively with dream-work, he showed more interest in dreams themselves and their latent meaning and theorized that dreams ultimately constituted wish-fulfillments originating from the activity of the pleasure principle. Bion, on the other hand, focuses more on the process of dreaming itself and believes that dreaming occurs throughout the day as well as the night and serves the reality principle as well as the pleasure principle. In order for wakeful consciousness to occur, dreaming must absorb (contain) the day residue, and transfer it to System Ucs . from System Cs . for it to be processed (transformed) and then returned to System Cs . through the selectively-permeable contact-barrier. Dreaming, consequently, allows the subject to remain awake by day and asleep by night by its processing of the day's residue. Bion seems to conceive of dreaming as an ever-present invisible filter that overlays much of our mental life, including perception, as well as attention itself. He further believes that dreaming is a form of thinking that normally involves the collaborative yet oppositional (not conflictual) activity of the reality and pleasure principles as well as the primary and secondary processes. He also conflates Freud 's primary and secondary processes into a single 'binary–oppositional' structure ( Lévi-Strauss, 1958, 1970 ) that he terms 'alpha-function', which constitutes a virtual model that corresponds to the in-vivo activity of dreaming. He further believes that the analyst dreams as he or she listens and interprets and that the analysand likewise dreams while he or she freely associates.     

The War Memoirs: Some origins of the thought of W. R. Bion

The work of W. R. Bion changed the shape of psychoanalytic theory in fundamental ways, one of the most important of which was Bion's insight into the nature of normal projective identification. No other psychoanalytic theorist has Bion's ability to represent the horrors of psychic abandonment and the converse, the absolute necessity of the presence of another mind for psychic survival. Through a discussion of Bion's War Memoirs 1917–1919 ( Bion, 1997 ), Attacks on linking and A theory of thinking (1993), this paper explores the link between war, masculinity, the maternal and Bion's sensitivity to the significance of everyday interpersonal contact. It is argued that Bion's apocalyptic experiences as a teenage tank commander gave him shattering insight into the extent to which mind is inter-mind, self is inter-self. Bion's life writing has the quality of survivor insight: 'And only I am escaped alone to tell thee' (Job 1: 14–19), as he returns repeatedly to the events of the day when he 'died ', 8 August 1918. His insight into the elemental passions nature of love, hate and mindlessness are borne of his experiences on the battlefield, and exquisitely crystallized in his repeated explorations of an encounter with a dying soldier.     

Desiring (With) Bion: An Experience in Reading

This article considers my experience of reading Wilfred R. Bion’s book Learning from experience (1962) and how transference operates in and around his work. I argue that Bion’s work cannot simply be read but must be felt. I highlight the importance of Learning from experience for psychoanalytic practitioners becoming more self-reflexive about our theoretical and clinical practices, but also to bring attention to the process through which many of us come to Bion’s insights “first hand” if you like, which is through his writings, in our position as readers.     

Delving into psychoanalytic texts: the notion of the reading third

In this article I introduce the notion of the reading third, which evolves during the reading process. The idea came to my mind while studying Wolfgang Iser’s theory of the reading process, and already knowing about Thomas Ogden’s concept of the analytic third: What is experienced, shaped and understood while reading a text? The notion of the reading third is based on psychoanalytic theory and method like just Ogden’s concept, and on the aesthetic response theory of Iser. Elaborating the reading third, I combine two modes of reading: one understanding and interpreting, and one floating and experiencing mode. To these modes I add two different understandings of truth. The first mode is connected to a traditional, objective and visible truth. The latter mode relies on Wilfred Bion’s concept of O, a special kind of evasive, ephemeral truth. The reading third takes and loses form as one reads, accentuating reading as a highly creative activity, where each reading elicits different understandings, experiences and truths. I give examples of such a way of reading psychoanalytic texts like those of Bion and a work of fiction, Henry James’ short novel The Turn of the Screw.     

Transformations in hallucinosis and the receptivity of the analyst

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.     

“I’ll Let You Be in My Dream if I Can Be in Yours.” Bob Dylan Talkin’ World War III Blues: ‘Dreaming’ Basilio Bonfiglio’s Paper

With this discussion, I dream Basilio Bonfiglio’s clinical narrative and discussion with an additional set of images and metaphors. I enter into his dreaming of considerations and reflections offering an alternative vision for the first glimmer of development, based on a sensitivity to the micro-moment polyrhythms of expression analyst and analysand weave out of experiences of emotional connection and disconnection to self and other. In this way, I dream the function of container as one kind of strategy for interactive emotional regulation. I consider emotional regulation from a vision of development as continuing experiences of first glimmers emerging out of a field of relations throughout the life span and not a developmental achievement marking a shift from primitivity to abstraction.     

The Dream Sense,Emergent Clinical Process,and the Question of Symmetry: Reply to Brown and Colombo

In recent years I have become interested in Bion and neo-Bionian field theory, but the origin of my interest in dreaming does not lie in scholarly or clinical sources. The source of the idea of the dream sense is my own experience. After addressing that point, I reject what appears to be Colombo’s impression (this issue) that detailed inquiry is necessarily the basis of interpersonal and relational clinical practice, and then take issue with Brown’s understanding of expressive participation in relational thinking (this issue). Responding to Brown’s wish that I offer more detail about my own clinical process, I present an overview of my understanding of the way I work. I conclude by addressing the understandings offered by the discussants of symmetry in the analytic relationship, and offering more details of my own.     

Dreaming and waking: similarities and differences revisited

Dreaming is often characterized as lacking high-order cognitive (HOC) skills. In two studies, we test the alternative hypothesis that the dreaming mind is highly similar to the waking mind. Multiple experience samples were obtained from late-night REM sleep and waking, following a systematic protocol described in Kahan (2001). Results indicated that reported dreaming and waking experiences are surprisingly similar in their cognitive and sensory qualities. Concurrently, ratings of dreaming and waking experiences were markedly different on questions of general reality orientation and logical organization (e.g., the bizarreness or typicality of the events, actions, and locations). Consistent with other recent studies (e.g., [Bulkeley and Kahan, 2008] and [Kozmová and Wolman, 2006] ), experiences sampled from dreaming and waking were more similar with respect to their process features than with respect to their structural features.     

Transcending the caesura: Reverie,dreaming and counter‐dreaming

The author reflects about our capacity to get in touch with primitive, irrepresentable, seemingly unreachable parts of the Self and with the unrepressed unconscious. It is suggested that when the patient's dreaming comes to a halt, or encounters a caesura, the analyst dreams that which the patient cannot. Getting in touch with such primitive mental states and with the origin of the Self is aspired to, not so much for discovering historical truth or recovering unconscious content, as for generating motion between different parts of the psyche. The movement itself is what expands the mind and facilitates psychic growth. Bion's brave and daring notion of ‘caesura’, suggesting a link between mature emotions and thinking and intra‐uterine life, serves as a model for bridging seemingly unbridgeable states of mind. Bion inspires us to ‘dream’ creatively, to let our minds roam freely, stressing the analyst's speculative imagination and intuition often bordering on hallucination. However, being on the seam between conscious and unconscious, dreaming subverts the psychic equilibrium and poses a threat of catastrophe as a result of the confusion it affords between the psychotic and the non‐psychotic parts of the personality. Hence there is a tendency to try and evade it through a more saturated mode of thinking, often relying on external reality. The analyst's dreaming and intuition, perhaps a remnant of intra‐uterine life, is elaborated as means of penetrating and transcending the caesura, thus facilitating patient and analyst to bear unbearable states of mind and the painful awareness of the unknowability of the emotional experience. This is illustrated clinically.     

The analyst and analysand as citizens in the world

Beginning with Jung's reflections on individuation as a starting point, this article examines the analytic relationship in the context of our current reality. The latter exerts pressures of all sorts that do not favour individuation. Indeed, geopolitical commentators see present‐day society as marked globally by excessive self‐love that seeks to dominate, at the expense of the other. Given that such forms of dominance are now also very prevalent in the workplace, this article examines how to help the increasing number of individuals with highly successful professional careers who suffer from this pressure and who then seek analysis. ‘Progressive movement’, an indicator of and incentive to change, is examined by studying the narrative processes emerging from dream activity ‐ including dreaming with the hands in the sand tray ‐ in the co‐transference. The article highlights how ‘progressive movement’, founded on narrative Competence and on the reflective function, may generate experiences of ‘realistic hope’. The latter signals the start of an individuation process in the analytic couple and, simultaneously, the transformation of both the analyst and the analysand into good enough ‘citizens in the world’.     

Paradoxical affinities: otherness and ambivalence as creative pathways

Referring to her own background as the child of Jewish refugees forced to leave their countries of origin before the second World War, the author describes how her attitude towards Jung and his ideas has evolved. The role of paradoxical affinities that have affected the author's life and identity as a Jungian analyst are considered, alongside the impact of experiences of otherness whilst supervising and teaching abroad, particularly in Eastern Europe.     

Wittgenstein on Dreaming and Skepticism

In this paper I aim to elucidate Wittgenstein’s claim that the so-called dream argument is senseless. Unlike other interpreters, who understand the sentence “I am dreaming” as contradictory or self-defeating, I intend to elucidate in what sense one should understand it as senseless or, more precisely, as nonsensical. In this sense, I propose to understand the above-mentioned claim in light of Wittgenstein’s criticism of skepticism from the Tractatus logico-philosophicus to his last writings. I intend to show that the words “I am dreaming” are nonsensical in the same sense as the alleged proposition “There are physical objects” or the expression of doubt about the existence of external objects.

     

Some Characteristics of Dreams in Group - Analytic Psychotherapy

Abstract

Group psychoanalytic theory rests on many of the same psychoanalytic assumptions as individual psychoanalytic theory but has been slow in developing its own language and unique understanding of conflict within the group, as many group phenomena are not the same as individual psychic events. Regressive fantasies and alliances within and to the group are determined by group composition and the interaction of fantasies among members and leader. Bion’s useful but incomplete early abstract formulation of psychic regression in groups was the initial attempt to move beyond Freud’s largely sociological view. This paper explores some of the origins of Bion’s neglect of murderous violence in groups as a result of his own experiences in the first European war. In the following, I present evidence for the existence of a violent basic assumption and offer evidence as to Bion’s avoidance of murderous and violent acts.     

Unconscious phantasy as a structural principle and organizer of mental life: The evolution of a concept from Freud to Klein and some of her successors

Starting with Freud's discovery of unconscious phantasy as a means of accessing his patients’ internal world, the author discusses the evolution of the concept in the work of Melanie Klein and some of her successors. Whereas Freud sees phantasy as a wish fulfilling imagination, dominated by primary process functioning and kept apart from reality testing, Klein understands phantasies as a structural function and organizer of mental life. From their very beginnings they involve object relations and gradually evolve from primitive body‐near experiences to images and symbolic representations. With her concept of projective identification in particular, Klein anticipates the communicative function of unconscious phantasies. They are at the basis of processes of symbolization, but may also be put into the service of complex defensive operations. The author traces the further evolution of the concept from the contributions of S. Isaacs, the theories of thinking proposed by W.R. Bion and R. Money‐Kyrle, Hanna Segal's ideas on symbolization and reparation all the way to the latest approaches by R. Britton, J. Steiner and others, including the understanding of transference and counter‐transference as a ‘total situation’. Points of contact with Freud are to be found particularly in connection with his concept of ‘primal phantasies’. In the author's view, the idea of the transmission and communicative potential of unconscious phantasies enabled these authors to overcome the solipsistic origins of drive theory in favour of a notion in which unconscious phantasies both set down the coordinates of the inner world and form and reflect the matrix of inter‐subjective relations.     

An introduction to the reading of Bion

The author suggests that a good deal of the confusion that arises in the course of reading Bion derives from the fact that Bion's analytic writing is comprised of two periods of work that involve markedly different conceptions of psychoanalysis. These two periods require of the reader very different ways of reading and generate contrasting experiences in reading. Bion, in passages in Learning from experience (1962) and Attention and interpretation (1970), offers advice to the reader regarding how he would like his 'early' and 'late' work to be read. The author treats the experience of reading these passages as ports of entry into the fundamental tenets underlying Bion's widely differing conceptions of the psychoanalytic enterprise. The experience of reading early Bion generates a sense of psychoanalysis as a never completed process of clarifying obscurities and obscuring clarifications, which enterprise moves in the direction of a convergence of disparate meanings. Incontrast, the experience of reading Bion's later work conveys a sense of psychoanalysis as a process involving a movement toward infinite expansion of meaning. The author offers a detailed account of an analytic experience which he discusses from a point of view informed by Bion's work, particularly his late work.