Human time and dreaming

One characteristic of massive trauma is a persistent feeling that time is frozen, i.e., an experience impossible to integrate into a psychic reality. In this paper, the author sets out to explore the dimension of time in the psychoanalytical situation in an effort to shed light on this question. The infant acquires an immediate sense of time through the rhythm of frustration and satisfaction, and out of these encounters, a fundamental dialogue evolves. This primary dialogue is internalised and is regarded as an indispensable structure for psychic life. The child's existence is impregnated by unconscious desires or beliefs of the adult world—enigmatic messages that will constitute an unconscious source of the child's own psychic reality. Timeless desires and enigmatic messages urge on a dreaming in attempts to carry over the psychical sense of time and the implacable time of existence. When we infuse a time dimension through our dreaming and our narratives, we give shape to our timeless wishes. The psychoanalytic situation arouses the primary dialogue and an elementary experience of time. Traumatic experiences are tantamount to the absence of the primary object and thereby the death of time. Dreaming becomes an endeavour to create a psychic space, the aim of which is to restore the primary dialogue. If circumstances obliterate all hope of re-establishing the bond to the primary object, the sense of time is destroyed as well. The author concludes that the experience of time and elaboration of traumatic experiences are closely connected.     

ON THE ACTIVITIES OF THE SCANDINAVIAN PSYCHOANALYTIC SOCIETIES

This article discusses some basic problems of the theory of science connected with understanding the psychoanalytic process. The epistemology of psychoanalysis is seen in relation to the specific status of time, space and causality. It is argued that in psychic life, time and space cannot be a priori categories in the Kantian sense because they are constituted in psychic development and in the dynamics of the psyche and can be abolished in psychopathological conditions as well as in the unconscious. Psychic causality is discussed in relation to Freud's concepts of Nachträglichkeit and overdetermination and remarks are made on the necessity to consider the complex nature of psychic causality when doing research.     

Epinephrine,Arousal, and Emotion: A New Look at Two-factor Theory

Ever since William James, psychologists of emotion have tended to view affective states as intrinsically conscious. We argue that nonconscious affect also exists, and focus specifically on the possibility of unconscious "liking". We present evidence that positive and negative affective reactions can be elicited subliminally, while a person is completely unaware of any affective reaction at all (in addition to being unaware of the causal stimulus). Despite the absence of any detectable subjective experience of emotion, subliminally induced unconscious "liking" can influence later consumption behaviour. We suggest that unconscious "liking" is mediated by specific subcortical brain systems, such as the nucleus accumbens and its connections. Ordinarily, conscious liking (feelings of pleasure) results from the interaction of separate brain systems of conscious awareness with those core processes of unconscious affect. But under some conditions, activity in brain systems mediating unconscious core "liking" may become decoupled from conscious awareness. The result is a genuinely unconscious emotion.     

The preconscious and potential space.

Greenberg and Mitchell (1983) have suggested that the drive/structure model and the relational/structure model are mutually exclusive models of psychic life. We regard their contribution as an invaluable one, which makes explicit the fundamental divergences in psychoanalytic theory. We have examined a derivative tendency in the field, for drive and relational theorists alike, to present psychic life as a dichotomy between inner experience and outer experience. We see a tendency to equate the drive model with unconscious motivation, and to the primacy of internal experience. There seems to be an equivalent tendency to equate the relational model with conscious perception and motivation, and to the primacy of external experience. We are advocating, for drive and relational theorists alike, greater focus on the process of intermediation between internal and external experience in the psychic life of the individual. Within the context of the drive model, precedent for such a focus is found in Freud's conception of the preconscious, an essential third dimension whose function was to mediate between the conscious and the unconscious. Within the context of the relational model, Winnicott's notion of potential space serves as a bridge between interior experience and external reality in the life of the individual. Finally, we have argued that by constructing three-part models of psychic life, these theorists have laid the groundwork for a synthetic theory. Though for Freud the drive state is primary, and for Winnicott the relationship between the infant and its environment (mother) is primary, each theorist posits an intermediating zone that fulfills a similar function in the psychic life of the individual. Whether we choose to call that zone the preconscious or potential space, its function is to translate bidirectionally between the infinitely dimensioned realm of interior, or unconscious, experience and the time-and space-bound realm of external, or conscious, experience. By highlighting the parallel constructs, we are not claiming to have created a synthesis between the theories. Our claim is that the eventual road to synthesis appears to reside in the direction of a movement away from the dichotomy between the primacy of inner or outer experience, and toward the common meeting ground of the primacy of an intermediating function.     

Unconscious Communication in the Intersubjective Analytic Field at Times of Separation,Loss, and Termination

ABSTRACT

Unconscious communication, like transference-countertransference, is ubiquitous in life and in the psychoanalytic process. Regardless of a clinician’s theoretical perspective, and despite differences in clinical technique, Freud’s advice to turn our unconscious to the patient’s unconscious “like a receptive organ” has guided generations of analysts toward deeper exploration of the countertransference in the intersubjective analytic field (Freud, 1912a, p. 115). In this clinical article, the recognition and use of unconscious communication, from the ordinary to the more extraordinary or uncanny, is described at moments of separation as harbinger of loss and, ultimately, termination. Such moments hold potential for a depth of emotional resonance with and accessibility to our patient’s psychic realities that may otherwise be unavailable due to our systemic defense against a shared existential anxiety that all things come to an end. The emergence of unconscious communication via the analyst’s reverie and dreams are considered an opening of potential space where ending can be conceived as a bearable thought—a transitional organizing experience for the dyad.     

Linking mind,body and language: free association revisited

Psychoanalysis differs from other theories because of the great significance it attributes to a man's unconscious. Psychoanalysis differs fundamentally from other therapeutic methods in its use of free association and the significance and power it gives to this method when investigating unconscious phenomena. The present article begins with a brief review of the history of free association and its use as a method. After that, I discuss the relationship between free association and memory, neuropsychoanalysis and semiotics. Free association is linked with implicit memory and seen as a way of remembering; unconscious experiences are given a verbal form with the help of free association. The psychoanalytical setting and transference together constitute a psychic space, in which it becomes possible for the patient to get into touch with his or her bodily, psychic and verbal experiences and material simultaneously. The author sees free association specifically as a form of mental processing which is typical to psychoanalysis; it is a core process where the experiences of mind, body and language and their expressions link together. Free association is simultaneously the result of a memory activity and creative activity and, above all, a combination or synthesis of these two processes.     

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.     

Subliminal processes,dissociation and the 'I'

The study of unconscious processes leads to the hypothesis of the limit of consciousness, which involves two main kinds of psychic activity. The first represents psychic contents which are subliminal for their low energy, the second subliminal contents which are inaccessible to consciousness because they are dissociated in the subliminal region. Dissociation is a concept introduced by Pierre Janet for splitting consciousness due to traumatic events or during hypnosis. It takes a more general form in Hilgard's neo-dissociation theory of hypnotic phenomena and also in Jung's theory of the collective unconscious. Further generalization links it to the modern findings of explicit and implicit perception, leading to a shift in dissociation from hypothesis to clinical, experimental and theoretical reality. Studies in hypnosis also point to the existence of an integrative psychic entity, that comprises the conscious 'I'. Hilgard called this the hidden observer, and his findings represent empirical confirmation of Jung's term for the Self as mirror 'I', which leads to many important consequences for self-discovery and the meaning of life.     

ANALYTIC MIND USE AND INTERPSYCHIC COMMUNICATION: DRIVING FORCE IN ANALYTIC TECHNIQUE,PATHWAY TO UNCONSCIOUS MENTAL LIFE

Developed from established psychoanalytic knowledge among different psychoanalytic cultures concerning unconscious interpsychic communication, analysts' use of their receptive mental experience—their analytic mind use, including the somatic, unconscious, and less accessible derivatives—represents a significant investigative road to patients' unconscious mental life, particularly with poorly symbolized mental states. The author expands upon this tradition, exploring what happens when patients unconsciously experience and identify with the analyst's psychic functioning. The technical implications of the analyst's “instrument” are described, including the analyst's ego regression, creation of inner space, taking mind as object, bearing uncertainty and intense affect, and self‐analysis. Brief case vignettes illustrate the structure and obstacles to this work.     

Fear and Implicit Racism: Whites’ Support for Voter ID laws

Oftentimes, Whites are unaware that they may have slighted Blacks. Although researchers have spent a considerable amount of attention disentangling this form of implicit (unconscious) racial bias from explicit (conscious) racial bias, we are less clear about the conditions that cause implicit racism to matter in American politics. In this article, we offer a theory of how fear and Whites' unconscious racial bias are tightly linked in memory, and triggering this emotion can make these implicit attitudes more salient in public opinion. To test our theory, we focus on Whites’ opinions toward voter ID laws. Our expectation is that inducing fear should cause implicit racism to play an important role in Whites’ evaluation of the policy. Using an adult national experiment over two waves, we induced several emotions to elicit fear, anger, or relaxation. The findings show that the fear condition causes Whites high in implicit racism to be more supportive of voter ID laws than similar individuals in the anger and control conditions. On the other hand, fear does not cause Whites high in explicit racism to be more supportive of voter ID laws.     

Comments on the Ikonen & Rechardt paper on the origin of shame

Psychoanalysis is concerned with the unconscious; it weaves fleeting connections with it, and studies its effect on the conscious mind. This is the only method which allows us to reach the unconscious, making use of the technique of dream interpretation and free association. The various effects of unconscious impulses take the form of psychic and somatic symptoms and of impulsive behavior. The psychoanalytic method should enable the analysand to make contact with the veiled meanings of the repressed self, above all with its strivings. Simultaneously, the origins of poorly-functioning psychic structures are also revealed. Psychoanalysis also needs to examine the varying potential of the patient to benefit from analytical work and arrive at a better understanding of his or her unconscious mind. We have seen, as Freud did in his time, that the benefit derived from analytical understanding, i.e., interpretation, is by no means self-evident. In the mental structures of patients, we encounter aspects which reject the integrating effect of the analytical understanding. This finding, the so-called negative therapeutic reaction, and the more detailed psychoanalytical study of its contents and the psychic functions and structures involved, has made psychoanalysis every year more and more challenging and interesting.     

Dreams and the holistic nature of interpersonal psychoanalytic experience

Patients’ dreams and analysts’ dreams about patients are assumed to reflect each analytic participant's attitude and psychic conduct toward the other, and an unconscious overlapping of psychic issues and struggles between them as well. This makes it possible to deal with dreams from one‐person and two‐person models of psychological functioning, as well as from an additional psychic dimension that is assumed to be a creation of the analysis itself. As a source of freely moving experience within both participants, one that is assumed to have a life and direction of its own, this latter dimension of analysis permits patient and analyst to undergo more freely the actual experience of the treatment as a modality that is separate from and prior to positivistically grounded determinations that can be made about either the patient or analyst individually, or about the two of them jointly.

This dimension of analysis is said also to reflect a holism that characterizes conscious and unconscious psychoanalytic experience. Dreams and unconsciously generated dreamlike clinical phenomena are presented to try to illustrate this holistic character of analytic work, and to show how either participant's psychic productions maybe used to evoke significant experiences and further clinical knowledge.     

Isolating Unconscious Influences: The Neutral Parameter Procedure

Earlier demonstrations of unconscious learning have been regularly challenged. In this paper, we suggest that earlier demonstrations were not compelling due to certain properties of the experimental situations, and notably that conscious exploitation of explicit knowledge, if present, would coincide or conflict with the results of unconscious processing. We designed a method consisting of inducing a neutral behavioural change in the way subjects drew geometric figures. Two experiments showed that important and long-lasting modifications of drawing behaviour were obtained following specially devised practice, although these modifications could not be expected from deliberate adaptive strategies. In addition, we showed that subjects were unaware of the manipulation to which they had been exposed. The study provides striking evidence for unconscious learning and offers insights for the design of suitable new tools to investigate unconscious cognition.     

The influence of complexes on implicit learning

A century ago, Jung looked into the unconscious through complexes by using word association tests. Jung wrote, 'modern psychology with its investigation of complexes has opened up a psychic taboo area riddled with hopes and fears', and complexes remain an unexplored taboo area of research. In the present study, we have investigated the influence of complexes on unconscious cognitive processing, in particular on implicit learning. We have found that complexes shown to disturb conscious cognitive processing in fact enhanced the attention of the subjects and their performance on an implicit learning task. These results suggest that complexes are not just abstractions, but have various actual influences on both conscious and unconscious processing.     

A matter of time: actual time and the production of the past

In psychoanalytic theory, space metaphors are frequently used to describe the psychic apparatus. As for time, it is traditionally invoked under the heading of timelessness of the unconscious, more aptly described as the resistance of the repressed to wearing away with time. This paper examines how the insertion of time into psychic events and structural differentiation form a single process. After looking into the parallelism between phenomenological and psychoanalytic views of time and differentiation, the author draws a distinction between two time categories: chronological versus actual. A clinical example is presented.     

Thawing the 'frozen accidents': the archetypal view in countertransference

Jung's concepts of psyche and psychic energy are relevant in countertransference. Working with Jung's archetypes as 'transconscious' dynamic fields of probabilities helps the analyst, as a clinician and teacher with limited human consciousness, to confront and recognize the unconscious cross-purposes of 'anomalous' countertransference, and to convert it to insightful 'participatory' countertransference-Jung's archetypes will be juxtaposed with William James's fields, Gerald Edelman's qualia, and most particularly with Murray Gell-Mann's 'frozen accidents'. Two vignettes – from A clinical and a training setting – suggest chat from a Jungian perspective, countertransference may be seen at the psychic juncture where ego, the personal shadow, the interpersonal other and the archerype of the collective unconscious meet in the determining images of a life, fantasy, dream, analysis, and seminar. So-called 'parallel process' will be seen as enclosure in the circles of reference emanating from the patient's experiences in those arenas deemed archetypal, i.e., structurally significant. The relativity of unconscious time will be mentioned. Jung's notion that, called or uncalled, the archetypes are present, informs the thesis that we must name archetypal images if we are to know them, and we must know them to be free.     

Psychic skin: psychotic defences, borderline process and delusions

In this paper, I apply the concept of psychic skin to analytic work with people suffering from personality disorders and psychoses. When psychoses emerge, the defensive skin which protects the ego is breached and violent unconscious forces rip through the personality. Some of the patients diagnosed as schizophrenic with whom I work have identified with archetypal characters such as Christ, Satan, John Lennon and the Queen. I attempt to show how the adoption of these inflated personas can serve as secondary psychic skins. Such delusional identifications can provide a protective shield to hide the denuded self and prevent intrusion from the external world. Through clinical example, I try to demonstrate how these archetypal 'second skins' can preserve life until internal and external conditions make it possible for the self to emerge. I contrast such psychotic identifications with 'thin-skinned' and 'thick-skinned' narcissism as well as 'defences of the self' in borderline states where the psychic skin may be damaged but does not disintegrate. I also look at the ways in which Jung's own personal experience was different from this and how he managed to avert psychotic breakdown.     

Monsters,dreams and madness: Commentary on ‘The arms of the chimeras’

Considering Freudian and Post‐Freudian approaches to the intersubjective Beatrice Ithier puts the work of Michel de M'Uzan and Thomas Ogden in comparison. To this comparison I add a consideration of the work of Christopher Bollas. The highly creative clinical approaches these three theorists take is shown to be informed by their elaborations of the Freudian notion of unconscious communication and by new approaches to the issue of identity. Attention is paid to differentiating traumatic from fanciful chimeras; and to the experience of the analyst undergoing the sorts of transformations requisite to entering this psychic space marked by fluid exchanges of being and becoming, wherein analyst becomes patient, new subjects are created through shared dreams, and through which monsters appear.