Fresh old news from Ferenczi about the function of dreams: The dream as a Kur,as a treatment and as a Gyógyászat

This article discusses a text on the function of dreams and their relation to trauma. Ferenczi intended to present this material as a talk at the 12th International Congress of Psychoanalysis, which was to take place in Interlaken, Switzerland the same year that he wrote it (1931). The entire conference, however, was postponed, and parts of this communication’s content appeared in other texts in which Ferenczi rethinks the concept of trauma and its clinical significance. In the present article the author makes use of the Freud/Ferenczi correspondence to contextualize Freud’s Hungarian follower’s originality regarding his theorizations about different aspects of the function of dreams. In the 1931 speech, as well as in this article, Ferenczi used a patient’s dream work as a clinical example of a process in which traumatic experiences and unmastered sensory impressions can be repeated to achieve a better working‐through for the dreamer. The process Ferenczi describes resembles an effort of self‐treatment, of self‐Kur.     

THE CHILD AS A TRAUMATIC SELF-COMPONENT IN FERENCZI’S LATER PSYCHOANALYSIS

In the Ferenczi renaissance of the last few decades it has become more and more important to elaborate and reconstruct the general shape, the “Weltanschauung”, of his psychoanalysis. The construct of his “psychoanalytic anthropology” is based on the relational nature of individual existence. Relationality pervades the life narrative through the concept and role of the trauma and is crucial to the understanding of Ferenczi’s self-concept. He understood the human individual as essentially fragmented in a “preprimal” way, in which the split self contains the child, as an active, always present infantile component. Through powerful allegories like the “Orpha” or the “wise baby,” Ferenczi suggested an essentially post-modern idea of self that can be connected and differentiated from Winnicott’s True and False Self.     

Elasticity and Healing: A Moment of Renewal

The simultaneous celebration of the donation by Dr. Judith Dupont of the Ferenczi Archive to the London Freud Museum and of the launch of two new books on Ferenczi in the Karnac History of Psychoanalysis Series provides an occasion for reflection on the trauma inflicted on the psychoanalytic world by the Freud–Ferenczi rift and on the hope for renewal symbolized by Dr. Dupont’s gift. Tribute is paid to Judith Dupont and to André Haynal for their contributions to preserving Ferenczi’s legacy. It is argued that Freud bears responsibility for pathologizing those with whom he had intellectual disagreements, but that Ferenczi’s concept of elasticity points the way to a reconciliation of Freud and Ferenczi that renders it no longer necessary to “rescue psychoanalysis from Freud.”     

The Return of Dissociation as Absence within Absence

My aim is to translate Ferenczi’s central concepts of the intrapsychic impact and imprint of early developmental trauma into both revived and contemporary conceptualizations. The concept of dissociation was renounced by Freud, yet it is returning as a cornerstone of recent trauma theories. Ferenczi used the concept of “repression,” but used it in the sense of an intrapsychic imprint of early external trauma that fragments consciousness, that is, as dissociation. Furthermore, early trauma is double: an absence of protection that threatens existence of the self, combined with an absence of attachment and of recognition of this threat and terror; thus it is an absence-within-absence. This contemporary conceptualization entails a widening of the intrapsychic realm to include an intersubjective one, and regards dissociation as a unique and complex intrapsychic absence, which is a negative of the external absence-within-absence in the early environment.     

Disentangling the Mechanisms of Symbolic Number Processing in Adults’ Mathematics and Arithmetic Achievement

A growing body of research has shown that symbolic number processing relates to individual differences in mathematics. However, it remains unclear which mechanisms of symbolic number processing are crucial—accessing underlying magnitude representation of symbols (i.e., symbol‐magnitude associations), processing relative order of symbols (i.e., symbol‐symbol associations), or processing of symbols per se. To address this question, in this study adult participants performed a dots‐number word matching task—thought to be a measure of symbol‐magnitude associations (numerical magnitude processing)—a numeral‐ordering task that focuses on symbol‐symbol associations (numerical order processing), and a digit‐number word matching task targeting symbolic processing per se. Results showed that both numerical magnitude and order processing were uniquely related to arithmetic achievement, beyond the effects of domain‐general factors (intellectual ability, working memory, inhibitory control, and non‐numerical ordering). Importantly, results were different when a general measure of mathematics achievement was considered. Those mechanisms of symbolic number processing did not contribute to math achievement. Furthermore, a path analysis revealed that numerical magnitude and order processing might draw on a common mechanism. Each process explained a portion of the relation of the other with arithmetic (but not with a general measure of math achievement). These findings are consistent with the notion that adults’ arithmetic skills build upon symbol‐magnitude associations, and they highlight the effects that different math measures have in the study of numerical cognition.     

The wise baby as the voice of the true self

Sandor Ferenczi wrote about a typical dream of the "Wise Baby" and later used this figure to represent the child who is traumatized into precocious wisdom, who becomes "the family psychiatrist." We discuss Ferenczi's theory of traumatization and the "split self," noting how it was taken up in D. W. Winnicott's "True Self/False Self" conceptualization. We then present three patients' wise baby dreams to show how these trauma theories can be used in dream interpretation and how dream interpretation can support them.     

A Group Journey—to Hell and Back

The process of a therapy group in an inpatient daycare unit¹ became saturated with anger and detachment, ultimately leading to a despairing silence. Based on Ferenczi’s concept of Orpha, I will explain the group silence as indicative of deep trauma and dissociative self-states. I propose that the therapist’s willingness to “hang in” with his group and be part of a seemingly unbearable enactment enhances the possibility for emergence of hope and restoration of positive communication. It is rare in the literature for authors to expose the pitfalls that they and their group members can fall into, leading to despair, shame, and hopelessness. When working in the complex environment of a mental hospital where every level of staff is stressed, therapists often find themselves without support and consultation. My hope is that my colleagues can learn from my challenges, errors, and lessons, as I have.     

Trauma theory in Sándor Ferenczi’s writings of 1931 and 19321

The author states that it is Ferenczi ’s writings of 1931 and 1932 that exhibit the most conspicuous departures from Freud ’s ideas and at the same time contain Ferenczi ’s most original contributions. The texts concerned – Confusion of tongues between adults and the child ( Ferenczi, 1932a ), the Clinical Diary ( Dupont, 1985 ), and some of the Notes and fragments ( Ferenczi, 1930–32 ), all of which were published posthumously – present valuable and original theories on trauma which are significant not only in historical terms but also because the ideas concerned are relevant to our conception of clinical psychoanalysis today. The aim of this paper is to give an account of Ferenczi ’s trauma theory as it emerges from his writings of 1931–32 and to specify the points on which he differs from Freud.     

The Psychoanalytic Conception of Trauma in Ferenczi and the Question of Temporality

A reciprocal and ongoing interaction about theory and clinical technique developed between Freud and Ferenczi in the years from 1908 to 1933. During the course of this ongoing dialogue, the concept of psychic trauma gradually transformed. Ferenczi continued to elaborate on this issue, and concluded with his work on the interaction of trauma and fantasy. Ferenczi initially refuted Freud's early trauma theses and finally conceptualized a metapsychological reformulation of trauma, an inverse development to Freud's formulations. Ferenczi highlighted two essential concepts in the theory and technique of trauma: the processes of identification and the splitting of the ego, while he stressed the enormous role of disavowal in the dynamics of trauma. The author hopes to demonstrate how Ferenczi's contributions added to developments of the concepts of disavowal and temporality, to the recovery of traumatic memory and the modification of the classical concept of interpretations.     

Neural connectivity patterns underlying symbolic number processing indicate mathematical achievement in children

In early childhood, humans learn culturally specific symbols for number that allow them entry into the world of complex numerical thinking. Yet little is known about how the brain supports the development of the uniquely human symbolic number system. Here, we use functional magnetic resonance imaging along with an effective connectivity analysis to investigate the neural substrates for symbolic number processing in young children. We hypothesized that, as children solidify the mapping between symbols and underlying magnitudes, important developmental changes occur in the neural communication between the right parietal region, important for the representation of non‐symbolic numerical magnitudes, and other brain regions known to be critical for processing numerical symbols. To test this hypothesis, we scanned children between 4 and 6 years of age while they performed a magnitude comparison task with Arabic numerals (numerical, symbolic), dot arrays (numerical, non‐symbolic), and lines (non‐numerical). We then identified the right parietal seed region that showed greater blood‐oxygen‐level‐dependent signal in the numerical versus the non‐numerical conditions. A psychophysiological interaction method was used to find patterns of effective connectivity arising from this parietal seed region specific to symbolic compared to non‐symbolic number processing. Two brain regions, the left supramarginal gyrus and the right precentral gyrus, showed significant effective connectivity from the right parietal cortex. Moreover, the degree of this effective connectivity to the left supramarginal gyrus was correlated with age, and the degree of the connectivity to the right precentral gyrus predicted performance on a standardized symbolic math test. These findings suggest that effective connectivity underlying symbolic number processing may be critical as children master the associations between numerical symbols and magnitudes, and that these connectivity patterns may serve as an important indicator of mathematical achievement.     

Rediscovering the ritual technology of the placebo effect in analytical psychology

Technology, viewed more generally, is a collection of skills and methods that are used to accomplish an objective of some kind. Modernity has produced many kinds of ever‐expanding new technologies, but it is also evident that technologies can be lost or fall out of use. A cross‐cultural survey of ritual reveals a rather startling observation: that while developed nations often exceed other cultures in terms of material technology, they often pale by comparison in their use of ritual technology. In this essay we will see how ritual is a powerful sort of technology that developed nations have mostly allowed to drift out of regular, vigorous use, despite its numerous psychological and biological effects. This tendency has left one of the rituals we still have – psychotherapy itself – to be bereft of some of the typical tools for concretizing the symbolic in recurrent patterns around the world. Jung himself could be accused of being somewhat anti‐ritual himself, enmeshed as he was in the post‐Protestant, post‐Enlightenment cultural environment that defines the West in many ways 1 . But these under‐utilized elements of ritual technology may be a natural fit for Jungian therapy due to its use of symbols.     

Constructing the truth From ‘Confusion of tongues’ to ‘Constructions in analysis’1

The author hypothesizes that the papers Freud wrote in the period 1934‐9 constitute a fi nal turning point in his work resulting from an attempt to work through, by means of self‐analysis, early traumatic elements reactivated by the conditions of his life in the 1930s. The author emphasizes that the ups and downs of Freud's relationship with Sándor Ferenczi and the mourning which followed his death in 1933 played an important role in this traumatic situation. He suggests that through these last works, Freud pursued a posthumous dialogue with Ferenczi. This working through led Freud, in Moses and monotheism, to an ultimate revision of his theory of trauma, a revision which the author examines in full, in the light of the works of the Egyptologist, Jan Assmann. A new analytical paradigm emerges: that of constructions in analysis developed in the article of the same name. The activity of construction appears as an alternative to the mutual analysis proposed by Ferenczi and is closely bound up with the notion of historical truth. In psychoanalysis, it would mean constructing a historical truth whose anchoring in the material truth of the past is essential, though it should not be confused with it.     

Evaluating children's use of symbol in some recent research

This paper explores a number of examples of what appeared to be recurring symbolic expressions of spirituality found in my recent research into the spiritual experiences of children in Victorian State primary schools. These expressions appeared in drawings and in conversation. In this paper I use hermeneutic phenomenology and a multidisciplinary approach to the literature, to explore the nature of symbol, in particular, the symbols of island, snake and mountain. I examine the children's use of these symbols, with their multiple meanings and function, to gain a greater understanding of their individual and collective spirituality and well‐being. This study can have applications in religious education. Through their symbolic expressions children may be enabled to explore meaning in their lives, and advance in their spiritual development. Moreover, examination by children of their own symbols may provide a bridge to understanding and exploring core ideas of religious faith, which are mainly expressed in metaphoric language. Exploring symbols can provide a way for children to exercise the imagination, grounded in bodily experience, to achieve open and enriching spiritual outcomes.     

BETWEEN PSYCHOANALYSIS AND TESTIMONIAL SPACE: THE ANALYST AS A WITNESS*

The aim of this article is to think of the place of the witness as a third place that the analyst, in the clinical space of trauma, is able to sustain. According to Ferenczi, in traumatic dreams a third is already being summoned. It is not the witness of the realm of law, nor the place of the father or the symbolic law. This is a third space that can be called potential, interstitial space, indeterminate and formless, where something that at first would be incommunicable circulates and gradually takes shape. This space allows and supports the literalness of a testimonial narrative, its hesitations, paradoxes and silences. More than a trauma theory, the notion of a potential space would be the great contribution of psychoanalysis to the treatment of trauma survivors, establishing the difference between the task of a psychoanalyst and the one of a truth commission.     

Allergic to People: Building Bridges in a Ripped Psychic-Soma

An exploration of the use mind/body metaphors in a woman whose physical, environmental and psychoneurotic trauma culminated in an irreversible colostomy. She lived in a world of concrete symbols, her primary process damaged such that she could not create generative symbols to process her trauma. She regressed to a state of infantile megalomania, recoiling from the external reality of subjective others. Her introjective disorder mirrored her digestive disorder as she could absorb neither good objects nor good nutrients. The analytic situation has been an auxiliary fecal container and we work to bridge her mind body split with mind/body metaphors. As she reclaims lost development mastery, she displays a symbolized sphincter. As her capacity to form symbols grows, she rages and mourns for the loss of her fantasized ideal parents and her ideal body.     

An extract of the analysis of the Monkey Puzzle Boy

Abstract

A client who wants his story to be made into a case history presents for psychoanalysis. An artist all his adult life, he expresses his sexual trauma through his art. His more recent artistic output is in the form of avant-garde video montages. The analysis stalls, becalmed by a failure to understand a circumcision event, a punishment for sexual expression. If Ferenczi and the Budapest school model learning from therapeutic errors, freedom of thought, sincerity, and experimentation, then this case history illustrates those. Real sexual trauma and a real circumcision event are entangled with fantasy and art in attempts to come to terms with them. The circumcision event was better understood with multiple readings of Carlo Bonomi’s work, which became part of the analysis. The wider Ferenczi community also became part of the story of the analysis, and in a kind of mutuality the analysis wants to make a contribution to that body of knowledge.     

Variations on the concept of traumatism: Traumatism,traumatic, trauma1

In this paper, the author outlines Freud's fundamental hypotheses concerning the concept of traumatism, then goes on to differentiate three notions (French being a particularly apposite language for such a venture): ‘traumatism’, ‘traumatic’ (in a substantive sense) and ‘trauma’. These three terms correspond to the three turning points in Freud's theory with respect to the concept of traumatism (1895‐97, 1920, 1938). The author evokes also the developments that are due to Ferenczi, particularly in his later writings (1928‐33), where he defi ned and discussed the question of ‘trauma’ in contemporary clinical practice; the author goes on to explore the different variations on this theme as regards mental functioning. He then defi nes, from a metapsychological point of view, the differences between ‘traumatisms’ that have been ‘worked over by secondary processes’, organised and governed by the pleasure‐unpleasure principle (‘traumatism’) and ‘early’ or ‘primary traumatisms’, which interfere with the process of binding the instinctual drives (‘trauma’); states of mind infl uenced by a traumatic imprint (‘traumatic’) are looked upon as belonging to both categories of the above mentioned traumatisms. The author illustrates his hypotheses with a clinical example.     

The Freud–Ferenczi controversy in light of Emma Eckstein's circumcisio

Abstract

Emma Eckstein's circumcision trauma has been powerfully suppressed, denied, and dissociated from the history of the origins of psychoanalysis. Even though Freud did not categorize it as a trauma, he was deeply impacted by it in the period when he provided psychoanalysis with his foundation. Despite Freud's intellectual erasure of the trauma that Emma experienced, her “cut” never ceased to unconsciously break through Freud's fantasies and discourse, haunting the psychoanalytic building as a veritable ghost. Sándor Ferenczi became the recipient of what Freud could not consider in his own mind, and his revision of the “Bausteine” (building blocks) of psychoanalysis featured an attempt to heal the split embedded in the foundation of psychoanalysis.     

Building Blocks Toward Contemporary Trauma Theory: Ferenczi 's Paradigm Shift

In laying down the building blocks of contemporary trauma theory, Ferenczi asserted that trauma is founded on real events and that it occurs in the interpersonal and intersubjective dynamics of object relations. He stressed the significance of the presence or lack of a trusted person in the post-traumatic situation. After the trauma, the loneliness and later the isolation of the victim represent a serious pathogenic source. In the traumatic situation, the victim and the persecutor/aggressor operate differing ego defense mechanisms. Ferenczi was the first to describe the ego defense mechanism of identification with the aggressor. Ferenczi pointed out the characteristic features of the role of analyst/therapist with which (s)he may assist the patient in working through the trauma, among them being the development of a therapeutic atmosphere based on trust, so that the traumatic experiences can be relived, without which effective therapeutic change cannot be achieved. For the analyst, countertransference, as part of authentic communication, is incorporated into the therapeutic process. These are the key building blocks that are laid down by Ferenczi in his writings and appear in later works on trauma theory.     

From Traumatic Language to Posttraumatic Language: The Development of Language in Therapy According to the “Phenomenon of Hope” Model

Hope and language are part of the human development process starting from birth and continuing through all the stages of development. They are tools that help us to cope in complex situations. Environmental failure produces trauma, which damages the “self” and impairs the development of hope and language. The individual experiences “pessimistic hope” and “drained hope” and begins using “concrete language” and “pseudo-language.” Such profiles and languages indicate functional difficulties, including the inability to establish mature intimate personal relationships. When traumatic events such as those experienced in military combat compound childhood trauma (environmental failure), mental and functional difficulties buried by our defense systems may rise to the surface and worsen and chronic complex trauma may ensue. Psychotherapy for chronic complex trauma is complex. The therapeutic approach that is used in the “hope phenomenon” model includes five therapy stages that allow us to examine the effect of a trauma on personality and function. Here we examine the link between the five stages of therapy and the use of language. According to my experience, patients use concrete language and pseudo-language in the beginning of the therapeutic connection. As this connection and therapist-patient alliance evolves and deepens and the client and therapist move through the various stages, the patient then starts to use “plural language.” Concrete language and pseudo-language are used in the pessimistic hope and drawn hope stages, respectively, until a profile characterized by a realistic and mature hope emerges. This profile goes hand in hand with an ability to use plural language. This article examines the development of hope and language in a complex posttraumatic stress disorder (PTSD) patient who was treated using the hope phenomenon model. Consent for the therapy details to be used in this article was given by the patient.