Perverse thought

Based on Bion's work on the 'psychotic and non-psychotic parts of the personality', the author hypothesises the existence of a special type of thought disorder known as 'perverse thought'. First the author presents an overview of the major contributions to the concept of perversion that have a bearing on 'perverse thought'. These include Freud's splitting and disavowal concepts, Klein's projective identification concept, Bion's - K link and Meltzer's transference perversion. Then, by means of a case study and some vignettes, the author illustrates how this thought disorder is configured within the analytic process. The author focuses on three main aspects of this pathology: the specific modality of projective identification in a perverse scheme, the lie and some important clinical events that reveal an attack against knowledge through the formation of the - K link. Perverse thought is an important resistance mechanism in the analytic process. Its clarification is essential, given that its main objective is to attack the knowledge process, and therefore truth, in order to pervert the analytic relationship.     

'Projective transidentifi cation': An extension of the concept of projective identifi cation

Questions about the concept of projective identifi cation still persist. The author presents the following hypotheses: Klein's traditional view and Bion's extension and revision of it can be thought of as occupying a continuum in reverse. He postulates that Bion's concept of communicative intersubjective projective identifi cation (which the author renames 'projective transidentifi cation') is primary and inclusive of Klein's earlier unconscious, omnipotent, intrapsychic mode but includes Bion's 'realistic' communicative mode as well. The author hypothesizes, consequently, that intersubjective projective identifi cation constitutes both the operation of an unconscious phantasy of omnipotent intrapsychic projective identifi cation solely within the internal world of the projecting subject-in addition to two other processes: conscious and/or preconscious modes of sensorimotor induction, which would include signaling and/or evocation or prompting gestures or techniques (mental, physical, verbal, posturing or priming) on the part of the projecting subject; followed by spontaneous empathic simulation in the receptive object of the subject's experience in which the receptive object is already inherently 'hard-wired' to be empathic with the prompting subject.     

Excogitating Bion's Cogitations: further implications for technique

The author takes up a number of Bion's musings posthumously published as Cogitations (1992) and attempts to demonstrate the clinical usefulness of Bion's thoughts. She offers some new models and some points of technique that might be derived from following the trail of these selected fragments of Bion's thinking. Several detailed clinical examples are offered for clarification and illustration.     

On holding and containing, being and dreaming

Winnicott's concept of holding and Bion's idea of the container-contained are for each of these analysts among his most important contributions to psychoanalytic thought. In this light, it is ironic that the two sets of ideas are so frequently misunderstood and confused with one another. In this paper, the author delineates what he believes to be the critical aspects of each of these concepts and illustrates the way in which he uses these ideas in his clinical work. Winnicott's holding is seen as an ontological concept that is primarily concerned with being and its relationship to time. Initially the mother safeguards the infant's continuity of being, in part by insulating him from the 'not-me' aspect of time. Maturation entails the infant's gradually internalizing the mother's holding of the continuity of his being over time and emotional fl ux. By contrast, Bion's container-contained is centrally concerned with the processing (dreaming) of thoughts derived from lived emotional experience. The idea of the container-contained addresses the dynamic interaction of predominantly unconscious thoughts (the contained) and the capacity for dreaming and thinking those thoughts (the container).     

Trauma, reverie, and the field

The author uses a clinical vignette to demonstrate complex concepts at work--concepts such as those derived from a productive grafting of Bion's thinking onto the concept of the psychoanalytic field. The underlying theory is narrated by the use of images, which the author finds to be the most appropriate way to demonstrate this theory at work--a theory of the mind based on the concept of digestibility of emotions, as well as the progressive introjection of instruments to render such an operation possible. Key points include the waking dream thought, the analyst's reverie, unsaturated interpretations, continual re-dreaming on the content of the session as permitted by the field, and the development of the ability to metabolize emotional contents.     

SOME IMPLICATIONS OF BION'S THOUGHT

Following up Bion's idea that dreaming is a continuous process that takes place in waking life as well as in sleep, the author develops its theoretical and technical implications. He describes the narrative derivatives of waking dream thought as the means, or interface, whereby access may be had, albeit indirectly, to the constantly forming sequences of alpha-elements. Examples of the formation of these sequences out of childhood memories, present-day experiences and sexual feelings are given. Reference is also made to the notion of the analytic field. The author goes on to demonstrate the clinical value of these concepts both for studying the session's microtransformations and as a means of in-depth examination of the analyst's own mental functioning, including its lapses, in a session. Abundant clinical material is presented to help analysts who normally apply different models of the mind share these ideas. Finally, it is suggested that night dreams result from a further elaboration of the elements formed during waking life.     

Symmetric frenzy and catastrophic change: A consideration of primitive mental states in the wake of Bion and Matte Blanco

The author explores the connections between Matte Blanco's notion of symmetric frenzy, i.e. the turbulence characteristic of the deepest levels of mental functioning, and Bion's concept of catastrophic change. For Bion, mental links are retrieved from the formless darkness of infinity. With catastrophic change, emotional violence and the confining nature of representation come into conflict, leaving the subject prey to an explosiveness that paralyses mental resources. Matte Blanco identifies indivisibility as the abyss in which all differentiation ceases; he bases his model on the conflict between symmetry and asymmetry. Infinity, he maintains, is where the first forms of mentalization develop. Both Bion and Matte Blanco emphasize the contrast between the immensity of mental space and the spatio-temporal order introduced by the activation of thinking functions. The author presents clinical material from the analysis of a psychotic patient, stressing the need to encourage both working through the defect of thinking (Bion) and 'unfolding' manifestations of symmetry (Matte Blanco) so as to foster the activation of the resources of thought, meanwhile postponing transference interpretation. He concludes with two later sessions, in which recognition of the analyst in the transference allows the analysand to develop his capacity for containment and asymmetric differentiation.     

Learning from experience: Bion's concept of reverie and Buddhist meditation: A comparative study

The author argues for a common denominator between Bion's view and the Buddhist view of mental development. In both thought systems, mental growth is synonymous to learning from experience. The author closely examines Bion's concept of attention and compares it to mindfulness, a major factor in Buddhist meditation. In both doctrines, attention must be isolated from other mental processes in order to attain learning from experience. The author compares reverie to the state of mind of equanimity. She argues that enhancement of the ability of reverie, or improving the inner container such that it can hold any content while unmoved by desire, is the purpose of Buddhist practice. Both view the mind as capable of transcending its own restrictions and 'the capacity to know anything' as attainable through disciplined practice.     

Reflections on Bion's 'elements of psychoanalysis' Experience, thought and growth

This paper aims to follow, in Bion's conception of analytic work, an axis of refl ection organized around three preoccupations: favoring emergence of emotional experience, symbolic elaboration of that experience and resuming growth through symbolic thought. The overarching issue and condition of all three is the capacity to contain the largest possible range of transferential and countertransferential facts in analytic sessions. This range is likely to be reduced if the analyst listens to the experience of a session with too great a number of theoretical elements in mind. Hence the dictum 'To listen without memory and desire', which will be commented upon here in parallel with the process of abstraction, a process serving in Bion's writings the purpose of dealing both with the epistemological problem of communication among analysts and with the clinical problem of receptiveness to the unknown.     

Substantive unconscious and adjective unconscious: the contribution of Wilfred Bion

The author first provides her readers with a brief summary of some of Freud's ideas, as found throughout his work, on the notion of 'unconscious'. The notion of unconscious as noun is contrasted to the idea of unconscious as adjective, this latter being proposed as a quality, or a state, ever temporary, dynamic, and subject to the constant changes going on in the individual's internal psychic world, as well as to external conditions. After presenting some considerations, the author then contrasts the Kleinian model of the mind to the Freudian, and Wilfred Bion's contribution is discussed at some length. Within Bion's conception of psychic functioning, the model of 'dream' is highlighted and, in this regard, clarifications are sought regarding Bion's view of the unconscious. To conclude, a brief and superficial approximation to the work of Carl Jung is touched upon, although the author admits to knowing little of Jung's positions.     

Elements of analytic style: Bion's clinical seminars

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 logic of turmoil: some epistemological and clinical considerations on emotional experience and the infinite

The idea of the infinite has its origins in the very beginnings of western philosophy and was developed significantly by modern philosophers such as Galileo and Leibniz. Freud discovered the Unconscious which does not respect the laws of classical logic, flouting its fundamental principle of non-contradiction. This opened the way to a new epistemology in which classical logic coexists with an aberrant logic of infinite affects. Matte Blanco reorganized this Freudian revolution in logic and introduced the concept of bi-logic, which is an intermingling of symmetric and Aristotelic logics. The authors explore some epistemological and clinical aspects of the functioning of the deep unconscious where the emergence of infinity threatens to overwhelm the containing function of thought, connecting this topic to some of Bion's propositions. They then suggest that bodily experiences can be considered a prime source of the logic of turmoil, and link a psychoanalytic consideration of the infinite to the mind-body relation. Emotional catastrophe is seen both as a defect-a breakdown of the unfolding function which translates unconscious material into conscious experience-and as the consequence of affective bodily pressures. These pressures function in turn as symmetrizing or infinitizing operators. Two clinical vignettes are presented to exemplify the hypotheses.     

The embodied mind

Abstract :  This paper considers Fonagy et al's concept of mentalization and contrasts aspects of this with aspects of Bion's model of the mind. The author argues that although mentalization adds to our understanding of mind it has limitations; that it may tend to over-emphasize certain types of external interaction between infant and carer and under-emphasize internal psychobiological processes. What is at issue here is the way in which an infant's carers facilitate the development of meaning out of experience. Bion's concept supposes a relatively 'interior' model in which, in important ways, the carer enables the infant to derive the meaning of his or her experience, whilst on the other hand Fonagy et al tend to talk more in terms of the ways in which the carer endows the infant's experience with meaning. Reference is made to Fordham's concept of states of 'Identity'. Fordham has pointed out that Freud's model is one in which mind is conceived of as evolving out of an infant's complex identifications with his or her carer(s); Jung's model envisages developmentally early states of identity as the means by which inherent capacities are realized.     

Psychosomatics: a current overview

The term 'psychosomatic' has typically defined a series of illnesses in which somatic injury breaks out from psychic conflict not recognized as such. Currently, health is considered the only psychosomatic state of integration of mind and soma: an ideal state of integration. Somatic pathology is an effect of mind/body splitting. In the heterogeneous 'field of psychosomatics' interaction between psyche and soma ranges from classical psychosomatic illness to sporadic episodes in which the body has responded to an inability to process mental conflict. The author briefly reviews the development of psychoanalytic thought on psychosomatics in Argentina. He suggests the need to find appropriate conceptual tools to approach the mental structure underlying this pathology. He presents his ideas about the mental functioning of patients with somatization disorders. He introduces the concept of somatic event as a restitution phenomenon through which the subject attempts to re-establish self-integration and links with reality. He also offers some reflections on temporality and on changes in psychoanalytic technique with these patients. A clinical case illustrates his ideas.     

Delusional development in child autism at the onset of puberty: vicissitudes of psychic dimensionality between disintegration and development

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.     

On the therapist's reverie and containing function.

Containment and interpretation are two inseparable aspects of the psychoanalytic technique. This is better understood by Bion's clinical metaphors of "container-contained" relationship and the capacity for reverie. Bion, continuing and expanding Klein's concept of projective identification, has transposed this from what happens to an infant to what happens in the link between mother and infant; until now he laid emphasis on the mother's (or therapist's) ability to contain the primitive anxieties which the infant (or the patient) experiences. He described three types of links--love, hate, and knowledge-- and proposed two metaphors which laid the foundation of a new and efficient frame of reference of the analytic process and technique, namely, the container-contained relationship and the reverie. Two clinical vignettes will illustrate the pivotal function of the therapist's reverie within the therapist-patient interaction. In the first case, a dead (internal) object of the patient was contained in the context of the session, enabling the patient to contain and sustain the psychic pain and her self-destructive tendencies; the second case stresses how the therapist's reverie, during a silence, revealed a bad part of the patient's self, which was lost through projective identification.     

John Rickman, Wilfred Ruprecht Bion, and the origins of the therapeutic community

The history of psychiatric therapeutic communities is complex and obscure. Nevertheless, one can make a reasonable case for saying that the first true therapeutic community was created at Northfield Military Hospital, Birmingham, England, in 1945. That community had its origins in the thought and practice of two British psychoanalysts, John Rickman and Wilfred Ruprecht Bion. Accordingly, in the present article their careers and the social and intellectual influences bearing on them are discussed. The article then continues by describing Rickman's work as a military psychiatrist, Bion's prototype of a therapeutic community, and the therapeutic community that was eventually created at Northfield. It is hoped that the article will provide some of the groundwork for an adequate history of the therapeutic community.     

Pursuing relational consciousness: thinking and antithinking in group

Although human beings are interpersonal and innately curious, at the same time an aspect of the self defends against mental relationships with self and other, because such relationships threaten to cause psychic pain. Bion's ideas on thinking and antithinking are applied to this topic of relational consciousness: A "psychotic part of the personality"--which refers also to the "basic assumptions" level of the group-prefers antithinking: forestalling, evading, and assaulting thinking and thinkers. Clinical examples illustrate how the group therapist may address and treat the pervasive resistances to relational consciousness in the group setting. These involve understanding the dynamics and clinical manifestations of hatred of thinking, excessive projective identification, anticipatory anxiety regarding thinking, and bizarre and hallucinatory thought transformations.