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ENG - Mystique et experiences - 2008 T.26 n°1

Nicole Jeammet : edith stein or from control to self-abandonment

This article tries to combat received ideas about the “ mystical experience ” and to resituate it within the history of the person who lives it in order to show its possible creativity. After an evocation of the “ burning bush ”, the story of Edith Stein will be examined in order to show how her encounter with Christ, if she is recounting the facts of her experiences, opened up a future to her, giving her access to another apprehension of the world: conflicts that had until then been irresolvable find a possible resolution in an atmosphere of paradoxes, helping to reduce splitting and move from the constraints of a controlling relation to another kind, wherein the human truth of abandonment is discovered.

Adolescence, 2008, T. 26, n°1, pp. 117-129.

ENG - Mystique et experiences - 2008 T.26 n°1

Jacques Arènes : psychopathology of mysticism and work of the negative

If in the past pathological figures of the religious in part issued from the question of excessive ritualization (the obsessive side of religion highlighted by Freud), couldn’t one affirm that the model of the religious is today a narcissistic one ? For the essential is no longer the aspect of control (defence against death anxiety) of the religious (the obsessive type), or the search, under the sign of lack, for the never obtained object of mystical desire (along hysterical lines), but a validation through faith that is always unfulfilled in itself, and the subject’s correlative struggle against abandonment anxiety and the loss of the bond. From this perspective, we will explore the work of the negative at work in postmodern mysticism, in which the performing aspect of believing navigates between the void of abandonment and the figures of the religious space that it must create.

Adolescence, 2008, T. 26, n°1, pp. 101-116.

ENG - Mystique et experiences - 2008 T.26 n°1

Dominique Fessaguet : the mysticism of nothing

Food, temptation, body, animality and femininity represent Louise’s abjection. She has started a never-ending quest for the Nothing; nothing in her mouth, nothing in her body. She is following a mystical path: the Nothing that makes her go through a “ dark night ” like St. John of the Cross. Temptations and sins are tests of the soul for the mystic. Louise faces a similar fight against herself on her path to anorexia. How can the modalities of her scenario, wherein hallucinatory satisfaction denies her vital need, be understood ? The primary erogenous masochism, preserver of life, will become destructive masochism. Louise’s regression leads her to a linking/unlinking work and a drive diffusion. The prevalence of sight that comes from the pictogram has promoted access to the mystical path of the Nothing. The Nothing is her attempt to heal, which leads her to her death.

Adolescence, 2008, T. 26, n°1, pp. 89-99.

ENG - Mystique et experiences - 2008 T.26 n°1

Philippe Gutton : the mystical paradox

The mystical evolution of St. Theresa of Lisieux is examined using a model of the state of illusion (according to Winnicott’s approach). The latter, defined by its paradoxical quality – “ me-not me ”, “ living-dying ” – is fragile before the threat of a paradoxical injunction. Throughout her childhood, this threat was acted out by what Theresa, after her mother’s death, called “the moms”. She had a very eventful childhood which would turn mystical when, in adolescence, her illusion tutors were condensed into “ Jesus-moms ”. “ Conversion ” she calls it, a transference soon consolidated by her Carmelite vocation and her doctrine.

Adolescence, 2008, T. 26, n°1, pp. 65-88.

ENG - Mystique et experiences - 2008 T.26 n°1

Gérard Bonnet : mysticism and conversion in adolescence

The author approaches mystical experience using classical narratives such as Plato’s myth of the cave and Moses’ conversion to shed light on accounts that come to us from current psychoanalytical practice. He shows that mystical experience is an intense moment, wherein the subject experiences in a flash the sensation of attaining the ideal enjoyment that was madly imagined in childhood and plunges in with pleasure, without knowing exactly what is going on. This is also the moment when the flaws and the shadows of early experiences come back to him in a painful way, and when he is in danger of giving in body and soul, since these are so dissociable from the enjoyment in question, which lends itself to symptoms, to addictions, and to passages to the act which are under their rule. It is finally and above all the instant where he is obliged to assume responsibility for the conflicts that result, if he wishes to balance these exceptional experiences, whose hopes he bears in the deepest part of himself, and the reality in which he must invest himself today.

Adolescence, 2008, T. 26, n°1, pp. 41-63.

Commencer sa vie d'adulte - 2000 T. 18 n°2

Monique Bydlowski : l’entrée dans l’âge adulte à l’épreuve de la première maternité

Le passage à l’âge adulte se fait souvent chez la jeune femme à l’occasion d’une première maternité. La recherche clinique psychanalytique sur le terrain, en collaboration avec l’équipe médicale, permet d’observer les mouvements de la vie psychique féminine émergeant au cours de la grossesse et de l’accouchement. La grossesse paraît être le moment d’une passion silencieuse pour l’objet interne originaire, la transparence psychique laissant passer les représentations sexuelles et incestueuses désinvesties. Au moment de l’accouchement, sous l’effet de l’ébranlement somatique, ces mêmes représentations peuvent filtrer et susciter une excitation libidinale non liable, avec le risque éventuel de constitution d’une névrose traumatique.

ENG - Mystique et experiences - 2008 T.26 n°1

Odile Falque : the mysticism of everyday life with etty hillesum

Mysticism : one can’t talk about it, and one can’t not talk about it. It consists of remaining in the illusion and the tension of paradoxes, particularly life-death, through a revisiting of the adolescent processes that Etty Hillseum situates at the onset of puberty. She returns to the originary, and it is a matter of getting out of this. This is what is at stake in her encounter with her psychologist, Julius Spier, an encounter that was, first of all, eroticized, in transgression, afterwards idealized and sublimated, in the discovery all at once the capacity to be alone, to think, to dream, to pray, for both seekers after God.
The mystical experience would be rooted in enjoyment, in transgression and in death.
“ The mysticism of everyday life ” may be spoken of in the psychical economy of the subject in movements of libidinal hyperinvestment, of disinvestment and of re-investment in the reality of daily life, which brings renewed energy, for the deepening and widening of psychical and spiritual space, caring for others, the mission that must be accomplished and the witness that must be given.
Such was the path of Etty Hillesum, a mystic who remain “ on the march ” towards death, survival, as recounted in her diaries An Interrupted Life, between 1941 and 1943, from Amsterdam to Auschwitz.

Adolescence, 2008, T. 26, n°1, pp. 23-39.

ENG - Mystique et experiences - 2008 T.26 n°1

Serge Lesourd : the relentless mystical passion of the adolescent

Le psychical phase of adolescence necessarily confronts the subject with the de-idealization of childhood gods, those that the child created for himself because of his fundamental dependence. Now, the postmodern social bond has changed the status of social gods, so that mystical adolescent passion is no longer a symbolic “ assumption ” of these, in the form of an interiorized ego ideal, but rather an “ incarnation ” in reality of the gods that sustain an ideal ego, in keeping with the divinisation of the human promoted by postmodern liberalization. The mystical passion of the adolescent thus takes the new forms attested to by current adolescent psychopathology.

Adolescence, 2008, T. 26, n°1, pp. 9-21.

Commencer sa vie d'adulte - 2000 T. 18 n°2

Valérie Boucherat-Hue : Mademoiselle « rit-tout-le-monde » et sa solution allergique

Le fonctionnement allergique est conçu par la théorie psychanalytique comme un aménagement psychopathologique, de nature spécifiquement régressive et labile, qui s’écarte considérablement des tableaux cliniques du « fonctionnement opératoire » décrit dans le champ psychosomatique.
Le cas clinique d’une post-adolescente asthmatique permettra de montrer, à partir d’une méthodologie qui couple entretiens cliniques et épreuves projectives, de quelle(s) manière(s) subtile(s) les « défenses allergiques », lorsqu’elles font partie des ressources de l’organisation psychique, peuvent servir à court-circuiter tout autant la confrontation à l’épreuve pubertaire que les renoncements psychiques du jeune adulte à la fin de l’adolescence.
À partir de la réactivation des problématiques génitale et pré-génitales, et de leur articulation mouvante à l’adolescence, sera discutée l’interface entre les déconvenues de l’aménagement névrotique et le recours à la solution allergique dans sa bivalence, à la fois mentale et somatique.
Chemin faisant, l’entrée dans la maladie allergique à l’adolescence pourrait être conçue, dans certaines constellations cliniques, comme une potentialité défensive relativement économique sur le plan psychosomatique, et abriter des asthmes paroxystiques, de pronostic plutôt favorable.
La clinique de l’éclosion allergique à l’adolescence permet d’interroger, et de mettre à l’épreuve de manière féconde, les liens intrinsèques que la théorie psychosomatique, souvent centrée sur l’enfant ou sur l’adulte, entretient avec la psychopathologie psychanalytique.

ENG - Parano - 2008 T.26 n°3

René Kaës : definitions of and approaches to the concept of the link

The problems of the intersubjective linnk do not coincide with the concepts of intrapsychical binding, of identification and object-relationship. From the psychoanalytical point of view, the consistency of the link is the specific unconscious psychical reality built by the meeting of two or several subjects. In terms of process, the link is the more or less stable movement of the investments, the representations and the actions which associate two or several subjects for the fulfilment of some their desires, or the deployment of common defences. Distinct from that which organizes the intrapsychical space of the singular subject, the logic of the link is that of the reciprocal implications, inclusions and mutual exclusions. The author defines the requirements of psychic work necessary to establish a link. He shows the epistemological stakes of a « third topic », heard like that of the intersubjectivity in his relationship with the internal space of the subjects of the link.

Adolescence, 2008, T. 26, n°3, pp. 763-780.