Progress in Psychoanalysis

It is important to distinguish psychoanalysis as a technique, the known couch method where fantasies are expressed and interpreted, from 'psychoanalysis' as a theory of the unconscious which has many facets and complexities. We may use the words 'psychoanalysis-technique' and 'psychoanalysis-theory' to distinguish. Psychoanalysis was born early in this century and has developed through various methods, and especially clinical approaches leading progressively more and more information on the unconscious processes. Most of the theory was inferred from the analysis of behaviour, fantasies, children observations, assessing defective and self-deceptive actions to guess what should be sound natural behaviour (so-called 'normal' behaviour). Ultimately, it appears now with a set of ideas of how we are motivated in life and what is the origin of the motivation called'desire'. 

Psychoanalysis-theory appears now as the theory of unconscious desire.

However, with the appearance of the body techniques, direct'regression techniques' and the possibility of re-living with good accuracy the origins of one's life, and precisely the archaic dramas and the traumatic onset of many disorders, psychotherapy of the archaic life has revealed the actuality of the predicament the infants and of its origin. The theory has made a jump in its scope and in its scientific validation since the old inference-and-consequence guesswork is no longer the only tool at hand. We now have a'postmodern' experientially based theory of psychology (in the sense of experience of self).

Psychology is the theory of the whole unconscious process: structuring, procedures, motivation, experiencing, restoration, and self-actualisation.

Here is a brief outline of the most basic models to this day:

Middle East Origins

Myths are both ways 1-an externalisation of our unconscious life, 2-a device impacting a definite set of sentiments and motivations on the group. We are in a sort of identification with the myth. Psychology is but a re-writing of the myth in the words of today.

Myths in the religious life were meant to produce a regular reorganization of the psyche and of social relationships for a better individual and collective health. The accent is on 'the Law', i.e. the obedience to a set of taboos issued from the 'God' of Moses, a natural divinity called El, or a set of divinities called Elohim, concerning the welfare of the soul (or psyche). First enunciation of the fundamental psychic taboos, in modern words: taboo of cannibalism, taboo of incest and taboo of the disregard of gods. 

Greek tragedy and rites

Regular and repetitive expression of the deep, grave and constant patterns of life in front of a group of citizens is recognized as an exorcising device, and a strong regulator of the social life. It is discovered that the closer the artist expresses the human invisible (unconscious) scenery, the greater the release effect on the public. And the greater the measure of the pertinence of the revealed truth. The myths exposed thus contain, through the (unconscious) work of the artist, the main patterns of the unacknowledged inner life of the individuals of the developing occidental society. Tragedy is a secular expression of the myth.

Rites were also in use, such as the Eleusinian mysteries, the Dionysian rites and the Orphic rites of initiation, in which trance states were used to get a direct communication with the 'gods' or 'divinities' (as compared to indirect inspiration through the artist's work). In this respect, these particular set of mythic themes are an expression of the limits, protections and guidelines from the divinities rather than of patterns of our unconscious.

Alchemists

From the close of the precedent era to the middle ages and even later, the alchemical tradition has exemplified a way of expressing the original predicament of the soul and its ordinary path of suffering, and gave methods for its soothing and its elevation through various types of exorcisms and development.

Following in some way the Magian, cabalistic and orphic tradition of the middle east, the 'adept', 'philosopher' or 'therapeutes' seeks to transform the original chaotic and monstrous psyche (his own or that of his 'follower') recognized as a dark 'prima materia', a grossly unorganised matter, into a radiant integrated self, a well organized refined matter designed by 'lapis' or 'stone', 'gold', or 'man'. The transformation from rough matter to complete man follows certain precise rules or 'path' demanding deep and total commitment from the part of the adept.[1]

There is here recognition that the myth is a model of the psychic invisible life, and that 'philosophy' (or in our today's words 'science') is but a rewording of the myth, on which one cannot improve. The myth is twofold: it displays the painful story of our origins and its consequences, and it shows the way and gives the method to overcome this original predicament by ardent work.

Shakespeare

In Hamlet, the Greek procedure of the tragic effect, or exorcism by identification is put to the end of disclosing the truth, showing the power of evocation. The scene of murder played in front of the King and Gertrude provokes the resurgence of the repressed emotions in the characters and the avow of their secret intentions and acts. This will become later the basis of a cure by the retrieval of repressed contents.

Moreover, the various plays so Shakespeare contain the major fundamental patterns of the occidental unconscious: the rejection of the child and the will to kill him (Macbeth); its subsequent effects: jealousy, wandering, the Œdipian incest (Hamlet); the urge to kill the parents (Julius Cæsar); folly, lust and passion (Romeo and Juliet); homosexuality (Richard II), etc.

Nietzsche

Nietzsche re-emphasises the exorcising effect of the tragedy and the strong evocation power of scenery and myth. He also puts the Christian motto of good and evil, obedience and castigation as not given by a supposed supernatural God, but as a simple projection of our internalised authoritative fathers. He gives the clue to the schemes of power and slavery percolating the European society from its origin and, retraces their origination to the abuse of the child. He points out the role of the authoritative father in the reduction of the individual to a frightened and submissive child. He proclaims its overcoming by freeing the self of the early conditioned threats, or "killing the dragon 'Thou shalt!'". This is the first mention of the"superego" and of its enforced intrusive origin, which later Sigmund Freud will mistake for a natural instance.

He also re-actualises the Zoroastrian myth and its philosophy of truth and lie in So spracht Zarathustra and the way of freeing the self from the binds of the internalised will of the parents on the child through fighting to liberation as a modern motto of transformation.[2]

Emotions theory: Darwin, James and Lange

Charles Darwin produced an early theory of emotions in man and animals and pointed out their cross-cultural aspect. The predominance of emotions in our lives was recognised as it was by Nietzsche. At about the same time, William James produced a theory of emotions and its mechanisms at about the same time Carl G. Lange did.[3] The James-Lange theory of emotions is based on an instinctual unconscious motion and subsequent interpretation of our feelings. That theory has been experimentally proved correct much later in the century.

However, the fight for the prevalence of the intellectual and mental processes in the Aristotelian-Cartesian philosophy which is the hidden paradigm of the west, and the will to condition people, boosted the"behavioural" and"cognitive" theories and has a tendency tend to mask the antecedence of emotional process over mental process. The run for what has been called"intelligence", or"problem solving", and"education" or"culture" for superiority (which in the west means mental development and conditioning) has for a while blurred the root motivation examination, and left out the problem of the unconscious source of our drives.

Sigmund Freud

Here are in short the cornerstones of the psychoanalytic theory at its beginnings:

1. the model of our affective behaviour and motivations in our lives is the child's and infant's instinctual drives, needs and defences, however unwelcome by our self-image
2. the incomplete satisfaction of our infantile drives leaves a persistence of the primary needs of erotic pleasure and power and produces a stagnation of our development at some early stage
3. the child develops through specific psychosexual phases with hierarchically organised needs, responses, and skill acquisition, which are:

• oral (I can't, I need—> erotic pleasure)
• anal (I won't—> sadistic pleasure)
• phallic (I will, I must, I want—> power)
• latency (viewed later as a stage of discovery and industry by Erik Erikson) (I do—> achievement)
• genital (I am—> elation, fulfilment)

1. most of these drives become unconscious; unconscious emotions and drives show themselves through dreams, disowned behaviour, and socially accepted detrimental actions (which masks them); reactions, emotions and demands reproved by parental and social ideologies forces the child to repress feelings, reactions, impulses, and later associated thoughts, and thus produces unconsciousness and self-deception
2. the idiosyncrasies of the triangular relationship mother-father-child called the Œdipus complex and placed around the fifth year (3 to 7) at that time is paramount in determining the growth of the child and the persistence of the infantile motives and patterns throughout our lives
3. the transference of psychic contents without conscious notice and/or expression occurs between individuals and is proportional to the unconscious desires towards the other and leads to automatic attribution of motives and false interpretation of the attitude of others towards us
4. myths, art and dreams are an expression the unconscious contents projected into the manifestation world and a gives a way of reading invisible motives of our lives

Anna Freud

The main source of anxiety and suffering (neuroses and psychoses) comes from the rejection of the child by the mother. All type of separation anxiety comes from the real rejection and abandonment of the child. The rejection feeling is constructed by the infant from his multiple experiences of rejection during the necessary period of bonding and feeding.[4]

Maternal rejection takes the usual forms of

• rejection by separation: desertion of the maternal role
• alternation of rejection and overprotection at the same time (the worst)
• subtraction of the maternal love; non-desire; ill-will; withdrawal of the desire for the child
• pathology of the mother creating an abnormal symbiosis with the child

It shows as:

• non-constancy of sentiments
• abnormal communication: coldness, inexpressive face, distance, distortion of space-time references, denial of authenticity, hate
• secret fantasies of the mother (mostly unconscious) automatically perceived by the child such as: wishes of death, fantasies to kill him/her; anal and/or genital fantasies; scenes of violence with the infant; etc.
• dutiful and formal care, material mothering, excessive care; disrespect of the natural needs of the infant justified by cultural or safety ideas

The child has to fight for his life in a hostile environment, which may end with the child's identification to the aggressor to minimize the threat.

The best part of unsatisfying behaviours in adulthood comes from continuing defending self ambiguously from the rejection of the mother and the later "castration" by both parents, with means acquired by necessity in that early life. Anna Freud gives a list of the defence patterns and procedures which is now a classic.

Carl G. Jung

A former student of Sigmund Freud who later went his own way to discover the underlying deep structure and features of the unconscious, either personal, social or collective, and studied the spiritual unconscious and the restoration way.[5]

Unconsciousness is but the rage not to acknowledge what really happens, which was shown later to be our body instincts and reactions and our disowned actions, mainly by the use of conventional thoughts taken as actualities. We use the accepted social meanings to hide what we experience as unacceptable. This leads to an automatic projection of our unconscious contents in the outer world, in the form of social patterns, ideologies, actions we avoid giving meaning to, and myths. Progress comes from reintegration of these projected contents into our conscious psyche, losing our delusional ideas and owning our action patterns.

Jung points out the importance of a heretofore unacknowledged instance of the psyche: the symbolic life. Symbols are active and linked to sentiments, behaviour and meaning. Correspondingly, we have an active system of sentiments obeying to specific laws, at variance with the laws of logic and more appropriate to understand the mechanics of relationships.

The only way to understand self and "heal" our psyche is to dive into the deep wells of the unconscious, make conscious the frightening patterns of our childhood (which are never forgotten!), and reintegrate its contents into our conscious ego, slowly transforming our childlike ego into an integrated individual, a process called individuation. The mid-life crisis opens the doors of the unconscious and pushes towards this transformation. In practice, this transformation can only be worked through by transferential interchange with an already transformed person. It is an alchemical process between two persons.

Myths are the best possible model of our psyche. Psychoanalysis is nothing but the myth itself uttered in other words. Transformation amounts to the discovery of the myth and its meaning.

Carl Jung is also known by some as a Gnostic, i.e. the recipient of a knowledge not got by observation, analysis and intellectual work which in this respect is vain, but by direct inspiration, in a sort of trance state, a state of intense communication with the ultimate source of consciousness also known by many top scientists.[6]

Object relation: Melanie Klein, Donald Winnicot, Margaret Mahler, Frances Tustin, Harold Searles, and others

Melanie Klein centered her interest on the emotional life of the infant, viewed by her as a fantasmatic life. She points out the schizo-paranoid position around the third month (associated with fantasies of persecution), and the depressive position in the second half of the first year (associated with the anxiety of losing the object of attachment). She begins the study of the object relation of the child, seen as the progressive construct by the child of the object of attachment, a constructive fantasy, and pushes backwards the root of the Îdipus complex to the first year of life.[7]

Donald Winnicot introduced several important features of the early life of the child and the maternal preoccupation. He states for the necessity of the "projective identification" of the mother to her child (automatic empathy) to be able to know what the infant needs. He stresses the importance of the "holding", the "handling" and the "object-presenting" patterns as determinant in building up the primitive ego of the child. He continues the studies of Melanie Klein and discriminates two main modes of the object relation: the transitional and the aggressive. The transitional object relation implies objects which are both "me" and "not me", "in" and "out", "mother" and "not mother". The aggressive mode is here viewed as the source of the construction of reality.[8]

Margaret Mahler cantered also her work on the abnormal early development of the child, and drew conclusions on the onset of psychosis. She stresses the necessity of symbiosis for the safety and correct development of the child. She produces evidence that psychosis is the result of an abnormal symbiotic phase between mother and infant. She demonstrates that this anomaly come from a defective functioning in the immediate environment of the child and especially of the mother.[9] She produces a table of the"normal" development of the infant corresponding to the oral and anal Freudian psychosexual stages:

up to 1 month	normal autism
up to 3 month	normal symbiosis
3 to 8 months	appearance of the object
8 to 15 months	practising subphase
15 to 24 months	gaining emotional constancy of the object and individual safety

Frances Tustin has studied along the same lines as Melanie Klein and Margaret Mahler the phenomenon of autism, and produces a classification of the various origins of autism, normal, latent or apparent and their types: primary, secondary without shell, secondary with shell.[10]

Wilhelm Reich, Gerda Boyesen, Alexander Lowen, and followers[11]

This school emphasises the importance of the body as a root of psychic phenomena: charge and discharge of the body, repression by muscular tensions, emotions as a way of releasing those tensions and revealing the unconscious. Reich points out that the so-called fixations are due to a crystallisation of the defensive tensions at an early age.

The two major modes of tenderness and aggressiveness and the flow of sensations-producing "energy" in our body play a dominant role in our affective life to which little attention has been paid since Darwin, James and Lange. He re-emphasises the primacy of the sensate mechanism over the thought mechanism, a fact confirmed later by careful experiments and put forward as a paradigm by Merleau-Ponty.

The body tensions reflect the repression of our early drives, archaic reactions, and later emotions, owing to repressive educational procedures and later efforts to conform to social models. Tensions are the very mechanism of repression. Emotions function in instinctual cycles of determined patterns of evocation, development, release and relaxation.

Progress lies in the release of our stuck emotions and associated tensions is the only way to progressively alleviate the sufferings of infanthood, discover the real events which happened and originated the fears and the pain we keep experiencing in adult life, and the direct way to consciousness while diminishing the bias of interpretation method. Interpreting our acts and fantasies gives comprehension; releasing emotions gives access to archaic reality, and tends to"cure" at the same time. It is the first time one speaks of actual relief of the archaic predicament.

Reich showed that the stasis of the orgasm need is the energy mechanism of neurosis. He introduces the techniques which will be known afterwards as vegetotherapy (from Gerda Boyesen, and Federico Navarro[12]) and bioenergetics (from Alexander Lowen). He worked on the psychological origins of social issues and on the unconscious individual patterns behind fascism and nazism, a work which will reappear in Milgram's experiments later.[13]

Self-Psychology and Interpersonal Theory

Other trends in psychology are a search for alternative theories to Freudian psychoanalysis. There are many noteworthy works in this field, but it is good mentioning Heinz Kohut and the self-psychology school[14] and Harry Stack Sullivan and the interpersonal theory of psychiatry[15].

Ethology and the imprints studies

At about the same period, ethology, the study of the animal in its natural environment (this is fundamental since the confined animal does not respond in the same way) made progress with the prominent figures of Konrad Lorenz and Nicolaas Tinbergen, followed by Harry Harlow, Henri Laborit and others.[16] The main discovery of importance for psychology is that of the imprints, key stimuli actively sought in the environment to trigger and initiate set chains of programs. It solved the old debate of"the innate and the acquired" showing that our psyche is constructed from both, by already existing programs needing specific external stimulations to run.

Of course, the accent here is on the maternal bond or bonding, a program of temporary symbiosis essential to the survival of the neonate. When bonding has not happened, the offspring is not accepted by the mother and abandoned to predators or killed by the mother herself.

The symbiosis is dissolved later at a definite time by the social and sexual needs which returns once the offspring is sufficiently apt.

These patterns replicate exactly in the mother-child and later mother-father-child relationship, a fact which began to reveal in therapies with the beginning of body-techniques (especially rebirth and Reichian techniques). It follows the principle that we use all the animal instincts plus some extra development, but not in the place of those instincts. The study of the essential imprints completes the studies of maternal attachment such as those of Anna Freud, John Bowlby, Wilfred Bion, Ainsworth, and gives the first base for the structuring theory.

Mythological, ethnological and anthropological studies: George Devereux, Joseph Campbell, and others[17]

Myths and rituals are a projection of our inner drives and contents formed by our inner unacknowledged motions; and reciprocally, myths and rituals project in us a system of sentiments proper to our group; we are both ways identified to the mythic system of our group. Myths contain thus many levels: original predicament, ways of relief, healing and development, personal and collective ideals, replicas of the social organisation, political goals and issues, traces of the beyond. We are indebted to the authors just cited and others along the same lines for giving a larger frame in which to put psychology, since psychology and psychoanalysis-theory can only rest on a broader and deeper human vision, that of the actual invisible laws governing our psyche we may call"nature","collective unconscious","the beyond","sacred","divinities" or"gods", etc. of which there is an expression in the myth.

The major imprints of our lives are>

• rites of birth: creating the original bond and welcoming the new child in the world of his parents and group>
• rites of nurturing: giving psychic, moral and physical strength, name and shape to the new child>
• rites of passage: dissolving the infantile psyche and initiating the adult psyche; getting skills for the sexual and parental life; getting rights, duties, and taboos to exert one's full impact in the group>
•  rites of death: favouring separation both for those who depart and those who stay>
•  passage: from a specific imprint at the age of adolescence, the infantile motives of power, pleasure and will are replaced by the adult motives of love, efficiency, responsibility and duty (or"virtue"), thus producing a smooth integration of individual and group needs.>

"Duty" or "virtue" in this sense is neither submission, nor conditioning, nor the forced introjection of social goals, but the inner integration of the"monstrous so-and-so" of life, the constraints and boundaries, the bondage of all human being. It can be only got by specific rites with symbolic exhibition and surpassing of inner secret fears, and exorcism of the child's motives.>

What has not been imprinted at the right moment and/or transformed by the passage rite can only be gained later in life by a lengthy and hazardous process ("cure" or"therapy"). This process is described in the numerous myths of transformation which abound in the occidental ethnology since the passage transformation schemes have long been forgotten.>

The occidental society is characterised by its poverty in proper rites. Instead, it can be somehow characterised by>

• rites of rejection and destruction of the infant's psyche akin to human sacrifice (associated with many myths of abandonment, slaughter, abuse and incest)>
• the absence of rites of welcome, nurturing and growth>
• the absence of rites of passage (apart from exams)>
• the remnant of a type of cure akin to exorcism (murder evocation, psychotherapy)>
• the absence of rites of death of real significance with respect to the beyond and the afterlife>
• the absence of rites presenting our condition between the inert matter and the"spirits" realm>

The study of rites associated with the important passages of life confirms the view of the ethologists when applied to humans and completes the structural theory of the archaic life with the imprints of passage and death.>

Structuralism: Jacques Lacan and followers, the birth of structuralism in psychology[18]

The basic structuring phases organized by the relations surrounding the child are

the birth complex (also introduced by neo-Reichian, ethologists, Stanislav Grof, etc.)

the feeding complexthe intrusion complexthe Œdipus complex

The mirror period: the infant introjects the image the mother has of itself (secret thoughts about the child) at an early age as its own self-image. This is a slow process occurring during a period around the 8th month (between 3 and 15 months).

The "father" and the sexual source of its own origin is discovered by the infant in the sexual and affective necessary desire of the mother for the father, a foreign component in the illusion that it is itself the only object of desire of the mother and is able to fulfil her. Thus, the very source of his earliest frustrations of the body of the mother (called "symbolic castration") during the symbiotic period, points and initiates an explanation of its own origin and life. This fundamental initialisation is called "Le Nom du Père", the Name of the Father structure. An original Law is thus gained from the presence of the father in the mother's desire, and an original Desire is gained from the absence of the body of the mother during the (normal) separation months. Incipient necessary repression/suppression and the emergence of a symbolical replacement of the lost desire-of-the-mother-for-itself initiates the symbolic and fantasmatic life. The absence of desire for"the father" in the mother (genital drive) is shown to be the main source of psychoses.

Lacan studies the onset of psychotic phenomena on the basis of:

• a structure lacking the Name of the Father initialisation ("forclusion" in French) producing an unwanted lack of fixity in the meanings of the words;
• an individual taking the uninitiated place of the father, an unacceptable reality irrupting suddenly in a psyche not prepared for the event.

Severe disorders, psychoses, follow the rough pattern of:

• lack of motherhood and bonding at birth induces latent autism.
• lack of Law and lack of external womb induces latent psychosis.
• lack of Law and excess of external womb induces latent psychopathia.
• Lust in the locus of the Law induces latent perversion.

These disorders will develop if the defective situation persists, or when a shock event recalls the initial distortion.

Piera Aulagnier and the first structuralists[19]

Three registers have to be used in order to describe the psychic structure and its development:

• originary register: the record is "pictographic", or called "pictogram" (equivalent to the body-memory introduced by Reich), it is attitude-like, reaction-like, and not"enunciable" nor"figurable" but pure experiencing
• primary register: the record is in the form of"figures", i.e. feelings translated into basic inner objects and fantasies, an inner scenery
• secondary register: the record is in the form of"thoughts", i.e. representations in mentally significant symbols, ideas and given meaning

The main discoveries of Piera Aulagnier stressed by Sophie de Mijolla are the following:

What produces severe disorders of psychotic type are not the persistence of childhood fantasies about the parents, but dramatic historical events (real events) disrupting the psychic process. The discourse of the mother (or its absence) on the events is at odds with the reality experienced by the infant, splits the child's psyche and disconnect the plane of the words, the plane of sentiments (meaning) and the plane of the body (actuality). He is then in an unstable state of psychotic potentiality, or latent psychosis, i.e. an asymptomatic fractured or incomplete structure.

Psychoses are thus not due to excessive frustration, as one believed earlier, nor to extreme fantasies; psychoses are the result of real, specific, and usually repetitive attacks on the neonate and infant, prolonged by similar manoeuvres later on the child. Parents and society mask the actual facts by ideologies of torture and murder under the guise of"scientific","safety" or"education" excuses.

The original trauma consists of a pathogenic event associated to a pathogenic discourse on the event. The consensual discourse (put out by the mother at first) seeks to prevent the child to make sense of the event, even while he/she has the record in self. This usually blocks the thinking system and disrupts the link between body feelings and associated thoughts (which is the source of meaning) and provokes the loss of the meaning of the traumatic events and of the meaning of self. It is called "thinking prohibition".

The attacks which tend to disrupt the basic process all aim at the originary, ethological, and instinctual levels, and in a minor way at the primary organization, namely it

• attacks the organism in situ vitality
• impedes the ethological cycles (FAPs and IRMs)
• prevents the right imprints at the critical period, or produces grossly erroneous imprints and especially during the symbiotic period
• prevents the creation of the bond at birth and the impact of the father figure at the same period
• distorts the pictogram or body integrity
• prevents the emotional function to build up, thus preventing any later management of the relationships and discharge of stress
• seeks to impede the ability to pictograph, figure or think what is happening
• attacks the early self-image or prevent it to form
• creates confusion
• creates situations of confinement where no escaping of the attacks is possible

The possible outcomes of these attacks are very few:

• physical death (by despair followed by progressive loss of breath and/or loss of feeding)
• psychic death -> autism or heavy psychosis
• psychic self-mutilation (loss of an essential psychic function, quite often the body feeling-and-reacting function, and possibly the activity of thinking)
• pathological enslavement to another figure, to an object or to a procedure

In place of the expected destruction, the infant may enslaves himself to the other, thus paradoxically dissolving the conflict and using the other I (ego) instead of his own which has died. The mutilated child is condemned to use another psychic system to complete the part that has been robbed of him, thus creating an"abnormal" symbiosis with another being, a process, or a product (addictions).

The Gestalt movement

Initially studied by Zernicke and mentioned by Sigmund Freud, the idea that there exist definite forms (Gestaltungen) in the unconscious seeped throughout psychoanalysis. Reich showed that emotional patterns are the core of unconscious life and have definite patterns. Lacan said that the unconscious is structured like a language. Modern gestalt has two birth places, California and Cleveland, with the prominent figures of Frederick Pearls and Paul Goodman.[20] The present idea behind the gestalt therapy technique is that metonymic process are sufficient to unroll the whole unconscious and put it to light. The same idea was behind the method of Freud (association), Alexander Lowen (chain of releases) and Stanislav Grof (constellation of experiences). It lays aside the powerful symbolic life (metaphoric processes) Jungian analysts, post-Freudians, and structuralists have put into evidence.

The process is favoured when one puts into body acting the content of the words. If the link exists between thoughts and body, this activates the cycles of release and possibly makes them progress.

The Palo Alto movement: communication

Another remarkable trend in psychology is the study of how we communicate. It has its roots in the Palo Alto school, the study of the methods of hypnosis of Milton Erickson by his followers and their building up of the Milton metamodel, and the studies of Gregory Bateson, Paul Watzlawick and al. on faulty communication patterns.[21]

A Century of Psychoanalysis: Increasing the Depth of Understanding 

1900 | 1910 | 1920 | 1930 | 1940 | 1950 | 1960 | 1970 | 1980 | 1990 | 2000	- the unconscious as a fundamental instance of the psyche - repression - neuroses
	- stages of development - infantile fixations - our life is driven instincts which are socially unacceptable - repression is to the benefit of the society - we are all neurotic, i.e. following infantile motives
	- psychoses and perversion modes - defensive patterns - fantasies about the parents are the main delusions of our lives and produce distance with reality and anxiety
	- psychoses are due to the real rejection of the child by the parent - defensive patterns are numerous and create unconsciousness - the real mother has a role in the generation of psychoses
	- interaction: object relation is the main construction of our childhood - faulty object relations due to abusive mothers is the prime source of psychoses
	- psychoses and autisms stem from abnormal symbiosis with the mother - destructive mothers are a reality and not a fantasy of the child - society masks the infant destructive patterns it generates
	- the bond between infant and mother is the main source of structuring - lack of this bond entrains severe disorders in primates and man - occidental structuring stems from child rejection devices evident in our genesis myths as well as in our collective social projections
	- the"father" as sexual desire of the mother for a man is also a source of structuring for the neonate - psychoses and autisms stem from lack of maternal bond and/or lack of sexual desire for the father
	- the mother really shelters a mechanism of destruction of her child: if bonding does not occur, the mother seeks to destroy the child - abuse of children is a severe issue for modern society
	- the father really shelters a mechanism of destruction of his children similar to that of the mother - these destructive patterns percolate the society in family arborescence - the process of destruction of neonates, infants and children is a socially masked ubiquitous mechanism and is exemplified in myths, social and"religious" patterns, science, and psychology as projections of our inner invisible schemes - the postmodern paradigm begins to supersede the Cartesian paradigm
	- psychology as a science of self and unconscious process - links with anthropology and ethnology

---

[1] This has been extensively studied by Carl G. Jung in Psychology and Alchemy, Alchemical Studies, Mysterium Conjuntionis, Collected Works, vol. 12-13-14, Princeton University Press, Princeton, NJ, USA, 1953.

[2] see Carl G. Jung, Nietzsche's Zarathustra seminar given in 1934-1939, I-II, Princeton University Press, Princeton, NJ, USA, 1988; Frederick Nietzsche, Thus spake Zarathustra, trad. W. Kaufmann, $, $, 1990.

[3] William James, The Principles of Psychology, I-II, Dover, New York, NY, USA, 1890 (1950); Carl G. Lange, Über Gemüthsbewegungen, Thomas, Leipzig, D, 1887.

[4] Freud, Anna, Freud, Anna, The Writings of Anna Freud, I-VIII and especially vol. II, VI and VIII, International University Press, New York, NY, USA, 1966; L'enfant et la psychanalyse, Gallimard, Paris, F, 1976.

[5] Jung, Carl G., Collected Works, vol. I-XX, Princeton University Press, Princeton, NJ, USA, 1953.

[6] Segal, Robert A., The Gnostic Jung, Princeton University Press, Princeton, NJ, USA, 1992.

[7] Klein, Melanie, Children Psychoanalysis, in French La psychanalyse des enfants, PUF, Paris, F, 1975.

[8] Winnicot, Donald W., Playing and Reality, in French Jeu et Réalité, Gallimard, Paris, F, 1975.

[9] Mahler, Margaret, On Human Symbiosis and the Vicissitudes of Individuation, International University Press, New York, NY, USA, 1970.

[10] Tustin, Frances, Autism and Childhood Psychosis, Hogarth Press, London, GB, 1972.

[11] Reich, Wilhelm, Early Writings, I, Farrar-Straus-Giroux, New York, NY, USA, 1975; Genitality in the Theory and Therapy of Neuroses, Farrar, Straus & Giroux, New York, NY, USA, 1980; The Bioelectrical Investigation of Sexuality and Anxiety, Welcome Rain Publishers, New York, NY, USA, 1982; The Bion Experiments on the Origin of Life, Farrar, Straus & Giroux, New York, NY, USA, 1979. Boyesen, Gerda, Entre psyché et soma, Payot, Paris, F, 1997. Lowen, Alexander, Bioenergetics, Penguin-Arkana, New York, NY, USA, 1975, The Language of the Body, Collier, New York, NY, USA, 1971.

[12] Navarro, Federico, Metodologia da vegetoterapia caractero-analítica, Summus Editorial, São Paulo, SP, BR, 1996; Somatopsicopatologia, Summus Editorial, São Paulo, SP, BR, 1996.

[13] Milgram, S., Obedience to Authority, Harper & Row, New York, NY, USA, 1974.

[14] Kohut, Heinz, The Restoration of Self, International University Press, New York, NY, USA, 1977.

[15] Sullivan, Harry S., the Interpersonal Theory of Psychiatry, Norton, New York, NY, 1953.

[16] Lorenz, Konrad, Instinctive Behavior, Schiller, New York, NY, USA, 1957; Tinbergen, Nicolaas, Social Behavior in Animals with Special Reference to Vertebrates, Methuen, London, GB, 1953; Laborit, Henri, L'agressivité détournée, 10-18, Paris, F, 1971; Harlow, Harry F, Learning to Love, Albion, New York, NY, USA, 1971.

[17] Campbell, Joseph, Primitive Mythology, Penguin-Arkana, New York, NY, USA, 1991; Occidental Mythology, Penguin, New York, NY, USA, 1976; Oriental Mythology, Penguin, New York, NY, USA, 1976; Creative Mythology, Penguin-Arkana, New York, NY, USA, 1991. Devereux, Georges, De l'angoisse à la méthode, Flammarion, Paris, F, 1980. Róheim, Géza, Psychoanalysis and Anthropology, in French Psychanalyse et anthropologie, Gallimard, Paris, F, 1967.

[18] Introduction in Dor, Joël, Introduction à la lecture de Lacan, vol. I-II, Denoël, Paris, F, 1985.

[19] Aulagnier, Piera, L'apprenti historien et le maître-sorcier, PUF, Paris, F, 1984; La violence de l'interprétation, PUF, Paris, F, 1975; Un interprète en quête de sens, Payot, Paris, F, 1991; Voies d'entrée dans la psychose, Topique, 22, 49, Dunod, Paris, F, 1992. de Mijolla-Mellor, Sophie, Penser la psychose, Dunod, Paris, F, 1998.

[20] Perls, Frederick, Hefferline, Ralph, Goodman, Paul, Gestalt-thérapie, Stanké, Montréal, CND, 1979.

[21] Bateson, Gregory, Steps to an Ecology of Mind, Ballantine Books, New York, NY, USA, 1983; Bateson, Gregory, and al., La nouvelle communication, Seuil, Paris, F, 1981; Bateson, Gregory, Jackson, Don D., Haley, Jay, Weakland, John, Toward a Theory of Schizophrenia, 1, Behavioral Science, 1956.