{"id":950,"date":"2013-11-26T23:36:10","date_gmt":"2013-11-27T07:36:10","guid":{"rendered":"http:\/\/nsanpsy.com.routing.yourhost.co\/?page_id=950"},"modified":"2017-05-19T04:22:20","modified_gmt":"2017-05-19T11:22:20","slug":"black-hole-and-uncanny-spaces","status":"publish","type":"page","link":"https:\/\/nsanpsy.com\/publications\/black-hole-and-uncanny-spaces\/","title":{"rendered":"Black Holes and Uncanny Spaces"},"content":{"rendered":"

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\nJournal of Analytical Psychology, 2007, 52, 433\u2013447<\/em>

Black holes, uncanny spaces and radical shifts in awareness<\/h2><\/span>
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Ladson Hinton, Seattle, USA<\/h5>\n
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Abstract<\/em>: The \u2018black hole\u2019 is a signifier that pervades contemporary experience, conveying the \u2018gaps\u2019 and \u2018voids\u2019 in Western culture and psyche. Depth psychology stemmed from the growing uncanniness of city and psychic spaces during the 19th century. There was an emerging fascination with the \u2018dark Thing\u2019\u2014the \u2018It\u2019 of many names.<\/p>\n

Like a pandemic, depictions of the \u2018black hole\u2019 experience have continually emerged in the tragic events and cultural malaise of the twentieth and twenty-first centuries. Art, philosophy, science, psychoanalysis, literature, and cultural studies have variously articulated this frighteningly potent, yet endlessly elusive signifier. A many-sided, dialogical process best provides acquaintance with such a complex phenomenon. Multiple examples and perspectives, as well a detailed case study, will delineate some of its dimensions. They will show that such \u2018black hole\u2019 encounters are not merely negative, but are often the enigmatic source of new awareness and creation.<\/p>\n

Keywords<\/em>: black hole, consciousness, discourse, embeddedness, panic, signifier, space, uncanniness<\/p>\n

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The genealogy of the term \u2018black hole\u2019<\/h4><\/span>
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The term \u2018Black Hole\u2019 has become a familiar part of our everyday \u2018languaging\u2019 of things. It apparently originated in the semi-fictional tale of the \u2018Black Hole of Calcutta\u2019. In 1756, 150 or so Europeans and others supposedly suffocated when the Nawab of Bengal held them captive in a small room with little ventilation. The expression took root in the collective imagination, evoking a terrifying image of claustrophobia and death.<\/p>\n

However, the details of the tale were dubious, and it seems to have been largely an English fantasy. Meetings between cultures often provoke jarring gaps in discourse, along with a sense of the uncanny. A classic example is the terrifying cave in Forster\u2019s (1924) Passage to India. The \u2018black hole\u2019 signifier seems to have had its modern origins in the shadows of Western civilization, signifying the \u2018unknown other\u2019 that allures, and yet threatens when one approaches the limits of the culturally familiar (Said 1978).<\/p>\n

In modern astrophysics the Black Hole refers to the phenomenon in which infinite gravitational forces have compressed the mass of a collapsing star into an infinite density. The potent centre of the Black Hole is called a singularity. Black Holes are only known by their indirect effects on normal stars. In \u2018Black Holes\u2019 the laws of physics break down and there is no escape. They seem to stifle new star formation. One could say theoretically that, within this singularity, an entity becomes so densely particular that the usual laws no longer apply. According to the Big Bang model, a singularity is also the point from which the original expansion of the universe began. This phenomenon has provided a rich metaphor for certain troubling psychic states.<\/p>\n

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The \u2018black hole\u2019 as an enigmatic signifier<\/h4><\/span>
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In contemporary philosophical as well as analytic discourses the \u2018black hole\u2019 is used as a signifier for an indescribable \u2018nothing\u2019 that, paradoxically, is both the origin of the subject and the immaterial font of creativity and freedom (Daly 2004). Its \u2018negativity\u2019 creates a space for renewed consciousness and imagination. \u2018Black hole\u2019 conjures other emotionally potent signifiers such as abyss, vortex, void, lack and emptiness. It is a sign that emerges when we are \u2018stopped short\u2019 by a failure to \u2018language\u2019 experience in our usual language. Appearing in gaps and lacunae in discourse, it may evoke the new events of possible, but as yet unrealized, meaning that we call \u2018imagination\u2019 and \u2018consciousness\u2019 (Castoriadis 1998, p. 3; Chandler 2003, pp. 74\u20137; Davis 1989, pp. 8\u201333). In a similar way, Stanton Marlan (2005, p. 190) describes the Black Sun and the other \u2018black spots\u2019 in alchemy as connected to a \u2018continuous deconstructive activity . . . necessary for psychological change\u2019.1<\/sup><\/p>\n

1<\/sup>Marlan appropriately cautions against seeing the alchemical blackness as merely a \u2018stage\u2019 in a \u2018process of transformation\u2019. When viewed within a system such as alchemy, there is always the danger that the particular experience is subsumed to some \u2018larger whole\u2019. Although transformations may occur at the edges of experience, stuckness, chronic paranoia, destruction and death are also real possibilities. There is always real risk.<\/em><\/p>\n

In psychoanalytic discourse, \u2018black hole\u2019 imagery has been depicted as pointing towards possibilities for becoming that are not yet represented (Stern 1997), or due to a deficiency of internal self-object relations (Tustin 1990; Green 2001; Hopper 1991; Kinston & Cohen 1986), or ultimately due to the unrepresentable (Barnard 2002, p. 160\u201381; Dyess 2000; Nobus 1999, p. 171).<\/p>\n

The \u2018deficiency\u2019 model has many permutations. One of the more common describes \u2018holes\u2019 in the psyche that are due to \u2018primal repression\u2019 resulting from early trauma. This is different from the \u2018secondary\u2019 repression that occurs after psychic structure has developed, leading to the impression of elements as yet unformulated, but relatively accessible. In contrast, \u2018Primal repression . . . is the site of catastrophic, unthinkable, past-but-ever-present trauma and associated confusion and terror, hopelessness and loss of self-preservative function; while it can serve as the \u201cfrail bud of psychic structure\u201d . . . from which growth occurs\u2019 (Kinston & Cohen 1986, p. 340). All these dimensions often manifest themselves during full analyses (ibid., p. 337).<\/p>\n

The evocations of the \u2018black hole\u2019 tend to have a spatial significance, but there is no final, essential \u2018something\u2019 that they signify. In their various ways, they refer to gaps in experience that cannot be conceived, a lack of \u2018somethingness\u2019 (Hauke 2000, pp. 191\u2013222). Therefore they often convey a negation of familiar discourses, accompanied by intense affects and disturbing currents of the uncanny. The sense of terror, loss and grief may open a space for the creation of new signifying elements and an enriched presence in the world (Colman 2006, p. 21; Kristeva 1980, pp. 16\u201317).<\/p>\n

Traumatic and premature exposure to the experience of such \u2018black holes\u2019 may cause chronic and severe psychological conditions. One must be aware of the dangers involved in such clinical phenomena. On the other hand, therapies that are mainly ego-and symptom-focused are in danger of cutting off the flow of life. Experiences at the edges of the \u2018known\u2019 seem to be at the basis of consciousness and creativity, and intensive suppression or denial of the \u2018black hole\u2019 experience in order to treat symptoms may result in \u2018throwing out the baby with the bath water\u2019, and result in a way of life that is sterile and contrived.<\/p>\n

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The \u2018black hole\u2019 and embeddedness<\/h4><\/span>
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Our embeddedness in the sensuous surround of our culture\u2014things such as languages, spaces, social customs, rhythms, rituals, tastes, smells, taboos, economic life, and technologies\u2014comprises an extremely complex, ongoing signifying structure and process that is largely outside of consciousness. It creates us; it is us, so to speak (Muller 1996, pp. 1\u201360; Hurley & Chater 2005). These signifiers vary greatly from time to time and place to place (Howes 2005). We take them for granted, like the air we breathe. Jung once said:<\/p>\n

The spirit of an age gains…uncanny power. It is…a phenomenon of the greatest importance . . . a prejudice so deeply rooted that until we give it proper consideration we cannot even approach the problem of the psyche…It is an ethnopsychological problem, and as such cannot be treated in terms of individual consciousness . . .<\/p>\n

(Jung 1931, paras. 653\u201357)<\/p>\n<\/blockquote>\n

The experience of the \u2018black hole\u2019 disrupts this sense of complacent embedded- ness. It \u2018foments\u2019 an opening that can make the emergence of the human subject possible, along with increased dimensions of freedom and creativity. Neumann mentioned the invariable connection between negation and consciousness (1954, p. 121).<\/p>\n

The \u2018black hole\u2019 is a floating signifier that can be traced through history and culture, varying greatly in the ways it has been \u2018languaged\u2019 (Levy 2006). It involves a cluster of experiences involving acute anxiety and terror that has had many names (Hauke 2000, pp. 211\u201314; Kjellberg & Ivanhoe 1996, pp. xiii-xx). The impact may be dramatic. A sense of reaching some absolute limit, chaos, or a terrifying abyss may evoke rapidly shifting experiences of place and space. Terror and anxiety may be intense along with a powerful sense of the uncanny.<\/p>\n

These radical changes may create an opening for the appearance of novel elements of meaning \u2018at the edge of the abyss\u2019. Emerging from this penumbra, things may stand forth more fully in their rich particularity. Encountering the \u2018black hole\u2019 in its various significations can be at the core of shifts in awareness, the creation of new signifying elements, of new images and metaphors, of radical changes of perspective on individual and culture (Castoriadis 1998). Eric Rhode has colourfully described this process as \u2018Hallucination, Intuition, and the Becoming of O\u2019 (Rhode 1998).<\/p>\n

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A clinical case history<\/h4><\/span>
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Some years ago an analysand presented several emotion-laden dreams and images that encompassed the black hole, uncanny spaces, and transformation. Because of this person I added the \u2018black hole\u2019 to my psychological vocabulary, and I deeply thank him for that.<\/p>\n

Todd was in his middle thirties when he entered analysis due to depression and anxiety. He had recently separated from his wife of several years. From his description, she was a very unstable, probably borderline person. He had previously been in intensive analytical therapy for 3\u20134 years and described it as \u2018a waste of time\u2019.<\/p>\n

Todd described his family home as \u2018the mausoleum\u2019.2<\/sup> His mother worked fulltime and was rather cold and unavailable. His father, a butcher, was a severe alcoholic who was often emotionally violent. A rigid veneer of conservative Roman Catholic moralism concealed the psychological realities.<\/p>\n

2<\/sup>The motif of the \u2018mausoleum\u2019 certainly reminds one of the \u2018dead mother\u2019. At the beginning of the analysis, some basic representations of selfs and other had been achieved, but Todd\u2019s life energy remained neither dead nor alive (Green 2001). To give it up is to risk losing all familiar orientation to life, however unsatisfactory such a suspension between \u2018safe\u2019 deadness and terrifying aliveness may have been. New life requires transit of the terror of the \u2018abyss of unknowing\u2019, the \u2018black hole\u2019. As will be seen, the reservoir of potential life is connected with the father who is despised and very dangerous in the Oedipal sense. Only if the terror is faced and the \u2018black hole\u2019 traversed is there any hope of symbolizing something like the bull-like energy of this father.<\/em><\/p>\n

From the beginning he was very anxious and critical of me. As a result, I often found it difficult to be with him. It was as if he \u2018had no space\u2019 for my words or my presence, and that I was \u2018squeezed out\u2019. He was \u2018encapsulated\u2019 in his defensive terror (Hopper 1991). I was the \u2018alien other\u2019 as well as the secret hope that he dared not consciously entertain.<\/p>\n

In our interaction, I referred to this underlying thread of hope in various ways. For instance, I might make some comment about \u2018the mausoleum\u2019 and the connection with his mood of anxiety and despair, and he would say, \u2018That\u2019s no help at all . . . you\u2019ve told me that stuff before and I feel just the same. I might as well ditch this analysis\u2019.<\/p>\n

My responses were generally simple, empathic and observational, such as, \u2018I know that you are in a lot of pain and feel discouraged, but I also sense a bit of optimism beneath your protests\u2019.<\/p>\n

Or, \u2018You haven\u2019t had much reason to trust others in your life, and you need to try me out and see whether I\u2019m trustworthy, and whether I can be of any help\u2019.<\/p>\n

After a year or more of constant testing he confided in me in a new way. Gazing intently at me in an almost desperate manner, he burst out with a new revelation. He said he had long been tormented by a \u2018black hole\u2019 \u2018deep inside\u2019 him, and was terrified as to whether this meant that he was psychotic like his wife. There was a slightly \u2018mad\u2019, desperate look in his eyes as he spoke. I sensed a shift that was quite moving at the time, a thread of trust that I had not felt before.<\/p>\n

This troubling experience continued as time went on, and I suggested that we sit together with \u2018It\u2019\u2014the black hole\u2014during some of our sessions. He agreed, and this led to some very intense meetings. Looking shaky and almost desperate, he sometimes angrily blamed me for his pain. At other times he seemed comforted by my presence. Describing the black hole as something inchoate, devouring and horrifying, Todd often felt that he had no ground under his feet, nothing to hold on to, and was falling into an abyss.<\/p>\n

Todd would often say, accusingly, \u2018This crazy stuff is just making me worse! Why in hell should we just sit with it?!\u2019<\/p>\n

My responses were along the lines of, \u2018The black hole is just what\u2019s there. It appeared on its own. If we evade it, it will just come back to haunt you. I don\u2019t know why it\u2019s there or what it is, but I will be with you as we try to understand it\u2019.
\nUsually such remarks were reassuring to him.<\/p>\n

Then he began to have panic reactions during the night. Hardly able to bear the depth of his terror, he thought of suicide as an escape. He called me several times late at night but calmed down pretty quickly when we talked. It was clear that the analytic relationship had become a place of safety and containment. I believe that my implicit and explicit faith in the meaningfulness of his uncanny experience, and my ability to maintain a state of reverie and containment in the face of it, were the most important factors in the evolution of the analysis.<\/p>\n

Through endless trials and driven by curiosity about objects around them, children expand their sense of space (Horne 2003). This was what Todd was beginning to do in the analytic process. His growing acceptance of my presence as a helpful \u2018object\u2019 made expansion of space and place a possibility. Now we were both there with \u2018It\u2019. He was no longer stuck with the \u2018Thing\u2019, all alone.<\/p>\n

James Grotstein quoted Tustin to the effect that the \u2018black hole\u2019 is:<\/p>\n

a universal…image in the internal world and seems to represent where the mother used to be, but ripped herself away prematurely, leaving a \u2018gaping hole\u2019.<\/p>\n

Grotstein 1990a, p. 42)<\/p>\n<\/blockquote>\n

Such separation is not only a \u2018loss of the object\u2019\u2014the point emphasized in much of the literature\u2014but the experience of being left alone with \u2018It\u2019: the Black Hole. It is the gap between the \u2018Fort\u2019 and the \u2018Da\u2019 (Freud 1961, pp. 7\u20138).3<\/sup><\/p>\n

3<\/sup>Fort\/da means gone\/here. In analytic thought this refers to Freud\u2019s observations of his grandson when his mother had left the room. The child played with a cotton reel whose back and forth movements he could control. As he exerted this control, he said \u2018fort\u2019 when the object was at a distance, and \u2018da\u2019 when he reeled it in. This originally stimulated Freud to consider aspects of representation and sublimation. The point here, emphasized by many Lacanians, is the gap that exists, a sort of \u2018black hole\u2019 during the movement between the \u2018fort\u2019 and the \u2018da\u2019 (Golan 39, pp. 154, 202, 225).<\/em><\/p>\n

This psychological image seems to reflect an ontological\u2014or pre- ontological\u2014condition that is fundamental to human experience, not merely an aspect of psychotic or borderline conditions (Barnard 2002). If endured over time and contained in the analysis, the traumatic impact of such \u2018black holes\u2019 can provoke a basic rearrangement of our personal narratives. This enduring gives us an expanded base, though still \u2018on the edge of the abyss\u2019, that can allow such changes to occur. A light grasp on the part of the analyst\u2014a kind of non- directive openness, a hovering attention, and a state of reverie\u2014is a necessary condition for the emergence of novel signifying elements.<\/p>\n

Jung generally emphasized the transcendent function as the process of enduring \u2018the opposites\u2019, thesis and antithesis, with the eventual appearance of a \u2018third\u2019, new meaning that is a superior \u2018mediatory product\u2019 (Jung 1971, paras. 826\u201328). In his alchemical writings he often seemed to portray the continual process of change as transcendence (Jung 1970, para. 257). However, he also reiterated his earlier definition of the transcendent function, and referred to the transcendent function as a \u2018psychic process of assimilation and integration\u2019 (ibid., para. 261). In the 1958 revision of \u2018The transcendent function\u2019 Jung described the \u2018third thing\u2019 as \u2018a quality of conjoined opposites\u2019 (Jung 1931, para. 189). Assimilation, \u2018conjoining\u2019 and integration imply a larger \u2018totality\u2019 or image of \u2018wholeness\u2019, in which the particulars, or \u2018the opposites\u2019, are subsumed.<\/p>\n

What I am describing as the \u2018black hole\u2019 and \u2018transformation\u2019 is a more enigmatic, often disturbing, and sometimes terrifying experience that does not have to do with thesis, antithesis and synthesis. Rather, gaps in discourse provoke a troubling, deeply challenging sense of \u2018absent\u2019 meaning or \u2018lost\u2019 meaning. In this process of negation, any resultant \u2018transformation\u2019 has to do with \u2018opening more space\u2019 for the particulars of the personal world. The particulars are not subsumed to a \u2018superior image of wholeness\u2019 that is created. Rather, in this expanded space, they can emerge more fully as what they are \u2018in the flesh\u2019, in their singularity. This expanded spaciousness allows disparate elements of cultural and personal experience to coexist and flourish, along with novel signifying elements (Rhode 1998, pp. 12\u201313, 52\u201364, 209\u201310).<\/p>\n

Such an emergent process is not a synthesis. It is endlessly dialogical: the ongoing \u2018heteroglossia\u2019 of life (Bakhtin 1981, pp. 271\u201375). Giegerich has described a \u2018dissolving\u2019 through the process of negation into a more spacious ground or clearing, an expanded interiority in which the particulars of existence may emerge more fully in the form of what they always, already were (2005, pp. 5\u20138).4<\/sup> Negation\u2014so to speak\u2014 removes the cobwebs of unconsciousness so that a new level of reflection and symbolization becomes possible. We can then experience more dimensions of what is (ibid, pp. 20\u201322). This is an ongoing process, not a telos that is ever finally achieved.<\/p>\n

4<\/sup>This brings to mind the old Zen aphorism, \u2018Before the ass is gone, the horse has already arrived\u2019. Paradoxically, the ass is already the horse, and vice versa (Safran 2006). We do not wait for a resolution of the \u2018ass complex\u2019 or a synthesis of ass and horse, but they are already there in their particular ways of being.<\/em><\/p>\n

A few months after Todd first confided in me about the black hole, he had his initial big dream. Up until this point, his dreams had been sketchy and fragmented. This dream, told to me in an intense emotional burst, was as follows:<\/p>\n

I\u2019m in Hong Kong, then on a trip to Red China. It\u2019s a backpacking trip to see the sarcophagus. I\u2019m with some guys. We have to sneak across the border. There are some warning shots and we have to scamper up the hill. Then we cross the desert to an underground passage. We come to a crowded room where the sarcophagus is supposed to be. I see some porcelain and granite bulls with red horns! The bulls pull all my attention rather than the sarcophagus.<\/p>\n

I want to take a picture…A guy is in there with two bare-breasted women and he tells me to stop looking, that he\u2019s going to kick the shit out of me. I knock him against the wall and break a chair over his head.<\/p>\n

We head for the border. There is a gorge with only a plank across it. A rock falls from above toward me.

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[My buddy] Mike stops it somehow. I feel the presence of my father and am terrified. As I start to walk the plank, a helicopter lands. I know it\u2019s my father because I see his feet. The plank is slanted and I start to slip. Mike helps me. I say I\u2019ll just fall into the gorge and swim, but I really think I\u2019ll die and that\u2019s okay. Then we go across and reach the border. Mike says you have to run 30 yards or more after you cross . . . you can\u2019t just skip across. I see buses crossing the border freely. Guards begin shooting at us. I keep running and running and they keep shooting and shooting. I crawl gasping up an incline, pulling on a railing. We\u2019re suddenly at 40,000 feet! I can look out and see clouds. Mike says to come on. I\u2019m not sure what to do.<\/p><\/blockquote>\n

He finished telling me this dream with an air of relieved exhaustion as if he had delivered a baby. He expressed amazement that such a creative achievement came from \u2018inside\u2019 him.<\/p>\n

n the dream the multiple movements in space are striking. First he takes a stand on the earth to make a crossing beyond the known world, at an interface of cultures. To do that you have to sneak, you have to find a new way. The old, conventional approaches won\u2019t work anymore. Then he\u2019s under the ground where he finds the dramatic porcelain bulls, which he chooses over the deadness of the sarcophagus. These animals have an earthy vitality and penetrating red horns, but a cold and brittle porcelain skin. He gazes at the bare-breasted women, perhaps sensing nourishing possibility rather than lack.5<\/sup> However, there is a problem when he tries to take photos, to make permanent images. It is always a struggle to take such experiences back to the everyday world.<\/p>\n

5<\/sup>The bare-breasted women may indicate the beginning of the transformation of the \u2018dead mother\u2019, and his willingness to fight for more life. He has seen the still-encapsulated aliveness of the bulls, and seems to have \u2018chosen\u2019 them over the deadness of the mausoleum sarcophagus.<\/em><\/p>\n

He has left the boundaries of the known, and this had a disorienting effect. As he returns to home base, the experience of space becomes more uncanny and terrifying. He has to cross an abyss. Perhaps this is the unsignifiable that always lurks in the background of experience. He has left the pseudo-safety of the \u2018dead mother\u2019 and this opens up the terror of the \u2018black hole\u2019.<\/p>\n

He can barely glimpse his father. However, this glimpse of him and Todd\u2019s capacity to dream it and verbalize it were the beginning of representation of the life energy of the father\/bull. The terror involved had to be faced for him to open new spaces, to create room to be. Surrendering to the experience, he confronts his fear and is willing to die. Such a level of surrender seems to be crucial for transformation to occur. Only with the containing support of the transference was such a shift possible.<\/p>\n

The spatial shifts emerged like a giant whipsaw. After being down below he must cross a gap, an open space. This constellates a panicky reaction and his sense of place and space shifts violently. He is suddenly high above. It is as if the \u2018sheltering sky\u2019 has itself become a version of the \u2018black hole\u2019. Mike, the steadfast transferential analytic companion, continues to help.6<\/sup> Dimensions of space have radically shifted, through his owning of his life energy that has emerged via his capacity to endure the black hole.<\/p>\n

6<\/sup>\u2018Mike\u2019 could be seen as an emerging capacity for \u2018object usage\u2019 in the transference. I had been fairly active and available in our interactions. This seems to be an important factor in the analysis of such patients (Green 2001, p. 183 & 193; Winnicott 1969).<\/em><\/p>\n

I was as surprised as Todd at the emergence of this dream. It seemed to embody a leap in his capacity for reflection and symbolization. The content was intense and full of conflict, but his affect was one of satisfaction and almost peace.<\/p>\n

The dream came up intermittently in subsequent sessions. He continued to be somewhat in awe that such a dream could \u2018come out of me\u2019. This was a shift in the whole sense of himself as a subject with a \u2018rich, creative interior\u2019. I supported this more positive sense of self with comments such as \u2018It\u2019s really hard to bring this life back to the everyday world, like in the dream. It may look like it\u2019s easy for others, but I don\u2019t think there\u2019s ever an easy way. It\u2019s our job to see that you don\u2019t lose connection with the life you found there inside yourself\u2019.<\/p>\n

We also explored the specific symbols. I noted that it was the bulls that attracted his attention, not the sarcophagus. They were encased, but seemed full of potential life. The need to fight for his experiences, and to endure the terror of his father, were other foci of attention.<\/p>\n

Often, he would merely smile and nod at what I said, then go on with his own associations. We had developed a wordless trust that often seemed sufficient.<\/p>\n

His dreaming self was able to articulate the violent shift into a more spacious world with more room for life. Significantly, the \u2018black hole\u2019 did not reappear in pure form during the remainder of the analysis, and his terror and panic subsided. A richer set of possibilities continued to emerge, furnishing a broader base for life. Over the next few months there was a series of dreams with facets that connected with the big dream. He had remarried and his new wife was pregnant. Another dramatic dream expressed this change (dream slightly edited for the sake of brevity):<\/p>\n

My wife and I are in downtown Seattle. A friendly dentist is working on my teeth. We leave, and decide to drive our new van around the city. We want to walk around; it would be good for her, since she\u2019s pregnant. A guy takes us on this walking tour. We get to a huge plaza, like in Rome. He says this is a Spanish-Mexican area of town. People are running toward us. It\u2019s a mass of humanity. A guy has a pack of Pall Mall (cigarettes), and points to a mall pictured on the package, like that\u2019s where we\u2019ll be safe.<\/p>\n

I get separated from my wife. I realize people are running from the bulls. It\u2019s Pamplona! Something has me from behind. I call to my wife but she can\u2019t do anything. The bull has me but it turns into a person with a cat\u2019s head. It is a tall, sinewy man, very muscular, who is strong and controlling. I want to get free but he says, \u2018No, you can\u2019t!\u2019 He takes me to a stage where there are three cauldrons filled with warm, dark fluid. I think he is going to cook me! He has me get into each cauldron so as to put my body scent into each one. There are also herbs and spices that I add.<\/p><\/blockquote>\n

The reliable dentist works on his teeth, like the focused, hard work of analysis.7<\/sup> Then there is a tour of a mall\u2014the agora\u2014led by a guide. In his company, Todd confronts his psychological agoraphobia, his personal constriction, and his fear of space. The dizzying abysses of space that were evident in the earlier dream were now something to be navigated and explored with transferential help.8<\/sup><\/p>\n

7<\/sup>Modifications of teeth are common parts of initiatory rituals, and often have that meaning in dreams.<\/p>\n

8<\/sup>Agoraphobic panic emerged in the late nineteenth century as a primal disturbance of spatiality (Hinton in press). Todd\u2019s malady could be seen as part of a more general malady of our times.<\/em><\/p>\n

In the dream, the bulls surge through the streets. They are alive, not fixed in cold porcelain capsules, but also not out of control. The spaces of the city streets contain their powerful movement, and the enigmatic cat-man conducts a ritual. There are vessels in which Todd\u2019s scent will intermingle with the warm waters, in contrast to his past encasement in a cold, rigid shell. He must also include spices! In this dream there is a mood of deep interiorization that is quiet, disciplined, and serious.<\/p>\n

Smells permeate boundaries and are part of our most embodied presence. They are often related to shame.9<\/sup> We frequently judge odours to be signs of danger or pollution and try to conceal the smells that seem to signify abjected parts of self-experience (Kristeva 1982). The socially excluded or disempowered are often said to smell bad. We spend huge amounts of money on perfumes and deodorants. Smells remind us of our body with its vulnerability and death. Hard shells are a sometimes-desperate means of clinging to an illusion of permanence, sameness, and purity that never stinks! To allow these all-too-human taints into the core of awareness represents a basic shift that dramatically contrasts with Todd\u2019s initial encapsulation.<\/p>\n

9<\/sup>Varieties of shame are often indicators of the level of development of consciousness (Hinton, L. 1998; Mogenson 2000).<\/em><\/p>\n

He seems to be more grounded, \u2018in place\u2019 in a way that does not require a rigid shell. His raw body smells and the new spices intermingle in their rich particularity. He is more present \u2018in the flesh\u2019, immersed in the smelly richness of life. His space is more fluid and in circulation. The hierarchical encapsulations have radically given way to a flowing, contained sense of openness and possibility.<\/p>\n

Some developmental and philosophical perspectives<\/h4><\/span>
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The \u2018black hole\u2019 first appeared in contemporary analytic discourse when Frances Tustin used the term. Interestingly, she did this before the astrophysical entity had been described (Grotstein 1990b, pp. 39\u201340). During treatment of autistic children she noted a frequent terror of falling into something they referred to as a \u2018black hole\u2019 that was accompanied by a sense of living as a shell-like \u2018nothing\u2019. Due to their underlying terror, these children \u2018nullified\u2019 anything that seemed \u2018other\u2019 because it could loosen their fragile grip on reality and condemn them to \u2018falling forever\u2019 into an inchoate nothingness. They seemed to feel they had nowhere to go, no safe space for symbolization (Tustin 1990).<\/p>\n

Adults create complex, ongoing narratives of words, body language, emo- tions, images, rituals, and meaningful objects to articulate their worlds. However, these eventually fail to contain affect-laden eruptions (Chandler 2003, p. 2). The experience of the \u2018black hole\u2019 looms when we reach this limitation. Hegel called this point the \u2018anstoss\u2019, referring to an enigmatic \u2018something\u2019 that \u2018stops us\u2019, that defies signification (Zizek 1999, p. 34). We are just there with \u2018It\u2019. Our psychic space begins to \u2018turn topsy-turvy\u2019, and feels uncanny. This has been described as \u2018annihilation anxiety\u2019 that stems from the threat of madness or psychic death (Gediman 1995, p. 4).<\/p>\n

The \u2018black hole\u2019 feels as if it is too much, an overwhelming opening in experience that exceeds one\u2019s capacity to signify (Merleau-Ponty 1986, p. 21). Awareness of all that we are not disrupts the stability of our personal world. This overwhelming \u2018presence\u2019 is the \u2018other\u2019 for which we lack signifiers. It is, perhaps, the ultimately unsignifiable, the unknowable (Nobus 1999, p. 171).
\nIf this experience can be contained and \u2018suffered through\u2019, being \u2018on the edge of the abyss\u2019 may bring forth new signs and symbols. A broadened, more expressive narrative may emerge from the upsurge of primal sensory elements that the \u2018black hole\u2019 can engender. This manifests within a sort of penumbra, a cloud, a \u2018beam of darkness\u2019 (Bion\u2019s term)\u2014not \u2018out in the light\u2019 (Rhode 1998, p. 24). The understanding that this experience generates can be so distinctive that the individual\u2019s presence in the world radically shifts.<\/p>\n

To feel solidly in place in the world involves creating a base in image and language. The process of making meaning through signification, and the creation of narratives, is simultaneously an expansion of spatial experience. The richness of our significations, our ongoing stories, gives \u2018breadth\u2019 and \u2018depth\u2019 to our worlds. This is personal and experiential, not space considered as an objectively- given, measurable substance \u2018out there\u2019.<\/p>\n

The \u2018black hole\u2019 and contemporary art<\/h4><\/span>
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Anselm Kiefer\u2019s work situates the \u2018black hole\u2019 in contemporary cultural history. Something resembling an alchemical Nigredo\u2014perhaps yet another signifier for the \u2018black hole\u2019\u2014lies at the core of much of his work (Lo \u0301pez- Pedraza 1996). \u2018To the Supreme Being\u2019 depicts a mass of blackness at the far end of a huge hall reminiscent of Nazi-inspired architecture (Arasse 2001, pp. 66\u201395). In the place where one would expect to find an altar there are three black panels (Taylor 1992, pp. 301\u201307). Ironically, the perspectival lines in the painting evoke Leonardo\u2019s \u2018Last Supper\u2019 (Steinberg 2002).<\/p>\n

n Kiefer\u2019s painting, there is no transcendent Last Supper, but only darkness and an overwhelming sense of lack. \u2018This desertion does not leave in its wake mere absence, nor does it promise the arrival of presence\u2019 (Taylor 1992, p. 303).There is \u2018no Christ and his disciples, no food, and no windows opening onto nature. Only the room itself, where nothing is happening, opens out before us, and we cannot even tell what function the space has been designed to hold . . .\u2019 (Gilmour 1990, p. 20). It vividly depicts the uncanniness of the black hole, the sense of void that has so strongly emerged in contemporary culture. The perspectival lines draw us into a vision of blackness that pervades the horizon of the painting, and by implication the tragic events of modern history. This is the contemporary bleakness that we confront in our patients and in ourselves.<\/p>\n

Although he never shrinks from blackness, Kiefer has attempted many new syntheses, most often utilizing sources outside the modern tradition. Swathes of \u2018starlight\u2019 appear in some of his later paintings. However, he is constantly wary of any final answers, and has stated that the hallmark of his art is ambivalence. For instance, one of his recent paintings depicts the \u2018Seven Heavenly Palaces\u2019, which seems to be a vision of the Divine deriving from the Cabbala. In the following painting he depicts similar \u2018heavenly dwellings\u2019, but now surrounded with menacing fox traps! Such startling paradoxes starkly and somewhat humorously illustrate his determination not to be trapped in reified forms, or in an overly romanticized view of the universe.<\/p>\n

Conclusion<\/h4><\/span>
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It is an endless challenge to be present as persons, without seductive adornments, at a specific time and place in history. Whatever its chains of signification over the centuries, the \u2018black hole\u2019 seems prominent in our own times. Black holes, voids, vortices, and gaps pervade contemporary Western culture. These entities are consistently there in our patients\u2019 everyday experiences, not merely in extreme or \u2018borderline\u2019 conditions. If not articulated in culturally creative forms, this reality may well find expression in violent and unforeseeable ways, individually and culturally.<\/p>\n

The \u2018black hole\u2019 or \u2018void\u2019, the no-thing, can open the space for the emergence of new elements. This experience may precipitate trauma and disruption, but also a \u2018rearrangement\u2019 or \u2018transformation\u2019 of subjectivity as well as cultural creation (Castoriadis 1998). If imaginatively articulated\u2014as we saw with Todd and in a glimpse of the art of Anselm Kiefer\u2014a life with increased dimensionality and consciousness may become possible.<\/p>\n

From time to time we always reach the limit of what we can signify, and must face the \u2018gaps and abysses\u2019 of life once again. Bearing of \u2018not-knowing\u2019 lies at the heart of analytic work at its best, and is a precondition for the emergence of new personal and cultural forms. This paradoxical \u2018negative\u2019 reality is the basis of the human subject, with its humble portions of dignity and freedom.<\/p>\n

Translations of Abstract<\/h5><\/span>
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L\u2019expe \u0301rience du \u2018trou noir\u2019 envahit l\u2019expe \u0301rience contemporaine et ve \u0301hicule les\u00abbre`ches\u00bb et les \u00abvides\u00bb de la culture et de la psyche \u0301 occidentales. La psychologie des profondeurs e \u0301mergea de l\u2019e \u0301trangete \u0301 croissante des espaces urbains et psychiques au cours du 19e` sie`cle, en me\u02c6me temps qu\u2019une fascination grandissante pour l\u2019 \u00abobscur\u00bb, \u00abentite \u0301\u00bb aux nombreuses de \u0301nominations.<\/p>\n

A l\u2019e \u0301gal d\u2019une pande \u0301mie, l\u2019expe \u0301rience du \u00abtrou noir\u00bb n\u2019a cesse \u0301 de se repre \u0301senter a` travers les e \u0301ve \u0301nements tragiques et le malaise culturel des vingtie`me et vingt-et-unie`me sie`cles. L\u2019art, la philosophie, la science, la psychanalyse, la litte \u0301rature et les e \u0301tudes culturelles ont articule \u0301 sous des formes diverses ce signifiant d\u2019une puissance effrayante et pourtant e \u0301ternellement insaisissable. Un processus dialogique aux perspectives multiples permet une meilleure connaissance de ce phe \u0301nome`ne complexe. Des exemples et des angles d\u2019approche divers, de me\u02c6me qu\u2019une e \u0301tude de cas de \u0301taille \u0301e, permettront d\u2019en tracer certainscontours.Nousverronse \u0301galementquedetellesrencontresavecle\u00abtrounoir\u00bb ne sont pas seulement ne \u0301gatives mais qu\u2019elles sont souvent la source e \u0301nigmatique d\u2019une conscience et d\u2019une cre \u0301ativite \u0301 nouvelles.<\/p>\n

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Die Erfahrung des \u2018Schwarzen Lochs\u2019 durchdringt die zeitgeno \u0308ssische Erfahrung und vermittelt die \u2018Lu \u0308cken\u2019 und \u2018Leeren\u2019 in der westlichen Kultur und Psyche. Die Tiefenpsychologie entstammte aus der wachsenden Unheimlichkeit der sta \u0308dtischen und psychischen Ra \u0308ume des 19. Jahrhunderts. Damals gab es eine aufkeimende Faszination fu \u0308rdas\u2018dunkleDing\u2019\u2014das\u2018Es\u2019mitdenvielenNamen.<\/p>\n

Wie in einer Pandemie entstanden immer wieder Beschreibungen der Erfahrung des \u2018Schwarzen Lochs\u2019 in den tragischen Ereignissen und dem kulturellen Unwohlsein des 20. und 21. Jahrhunderts. Kunst, Philosophie, Wissenschaft, Psychoanalyse, Literatur und Kulturwissenschaften haben dieses Furcht erregend ma \u0308chtige, aber immer schwer fassbare Zeichen unterschiedlich zum Ausdruck gebracht. Ein vielfa \u0308ltiger dialogischer Prozess ist am hilfreichsten, sich mit so einem komplexen Pha \u0308nomen vertraut zu machen. Mit vielen Beispielen aus unterschiedlichen Blickwinkeln und einer genauen Fallbeschreibung werden einige seiner Dimensionen geschildert. Es wird auch gezeigt, dass Begegnungen mit diesen \u2018Schwarzen Lo \u0308chern\u2019 nicht nur negativ sind, sondern oft die ra \u0308tselhafte Quelle einer neuen Bewusstheit und Scho \u0308pfung.<\/p>\n

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L\u2019esperienza del \u2018buco nero\u2019 pervade l\u2019esperienza attuale e colma le \u2018lacune\u2019 e i \u2018vuoti\u2019nella psiche e nella cultura occidentale. La psicologia del profondo scaturisce dal crescere della misteriosita` della citta` e degli spazi psichici durante il 19th secolo. C\u2019era l\u2019emergere di una fascinazione per \u2018la Cosa nera\u2019\u2013l\u2019\u2019Esso\u2019 di molti nomi.<\/p>\n

Come una pandemia le rappresentazioni dell\u2019esperienza del \u2018buco nero sono continu- amente emerse negli eventi tragici e nel malessere del Ventesimo e Ventunesimo secolo. L\u2019arte, la filosofia, la scienza, la psicoanalisi, la letteratura e gli studi culturali hanno in vari modi declinato tale significante, spaventosamente potente eppure infinitamente elusivo. Un processi dialogico dai molti aspetti rappresenta il metodo migliore per conoscere tale complesso fenomeno. Alcune delle sue dimensioni verranno delineate attraverso vari esempi e prospettive e con un dettagliato caso clinico. Essi mostreranno anche che gli incontri con tali \u2018buchi neri\u2019 nno sono solo negativi, ma sono spesso l\u2019enigmatica sorgente di nuova consapevolezza e creativit\u00e0`.<\/p>\n

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La experiencia del \u2018agujero negro\u2019 invade la experiencia contempora \u0301nea y trasciende las \u2018brechas\u2019 y \u2018vac \u0301\u0131os\u2019 de la cultura y la psique occidental. La psicolog \u0301\u0131a profunda brota del creciente de los secretos espacios ps \u0301\u0131quicos y citadinos durante el siglo XIX. Entonces exist \u0301a una fascinacio \u0301n emergente con la \u201cCosaOscura\u2019\u2019\u2014el\u2018Eso\u2019conmuchos nombres. Como una pandemia, descripciones de la experiencia del \u2018agujero negro\u2019 han surgido constantemente en los tra \u0301gicos acontecimientos y males culturales de os siglos XX y XXI. Los estudios sobre arte, la filosof \u0301\u0131a, ciencia, psicoana \u0301lisis, literatura y cultura, han articulado en diferentes formas a este potente, atemorizante y sin embrago interminablemente elusivo significante. Un proceso dialo \u0301gico, con muchos lados, es lo que r provee mejores conocimientos de tan complejo feno \u0301meno.<\/p>\n

Mu \u0301ltiples ejemplos y perspectivas,as \u0301\u0131 como el estudio de tallado de casos, delineara \u0301n algunas de estas dimensiones.Ellas cambie \u0301n mostrara \u0301n que estos en cuentros con \u2018agujeros negros\u2019 no son solamente negativos, sino que con frecuencia son una fuente enigma \u0301tica de nuevas concienciaciones y creatividad.<\/p>\n

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Acknowledgements<\/h6><\/span>
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My thanks to my son Devon Hinton and to my friend and colleague Michael Horne<\/a> for their important contributions to this writing.<\/p>\n

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Tustin, F. (1990). The Protective Shell in Children and Adults. London: Karnac Books. Winnicott, D. W. (1969). \u2018The use of an object and relating through identifications\u2019. In Playing and Reality. London: Tavistock Publications.<\/p>\n

Zizek, S. (1999). The Ticklish Subject. New York: Verso Press.<\/p>\n

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\u00a9 2007, The Society of Analytical Psychology<\/small><\/p>\n

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Published by Blackwell Publishing Ltd, 9600 Garsington Road, Oxford OX4 2DQ, UK and 350 Main Street, Malden, MA 02148, USA.<\/small><\/p>\n<\/div><\/div><\/p>\n","protected":false},"excerpt":{"rendered":"","protected":false},"author":11,"featured_media":0,"parent":49,"menu_order":0,"comment_status":"open","ping_status":"closed","template":"full-width.php","meta":{"footnotes":""},"aioseo_notices":[],"_links":{"self":[{"href":"https:\/\/nsanpsy.com\/wp-json\/wp\/v2\/pages\/950"}],"collection":[{"href":"https:\/\/nsanpsy.com\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/nsanpsy.com\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/nsanpsy.com\/wp-json\/wp\/v2\/users\/11"}],"replies":[{"embeddable":true,"href":"https:\/\/nsanpsy.com\/wp-json\/wp\/v2\/comments?post=950"}],"version-history":[{"count":0,"href":"https:\/\/nsanpsy.com\/wp-json\/wp\/v2\/pages\/950\/revisions"}],"up":[{"embeddable":true,"href":"https:\/\/nsanpsy.com\/wp-json\/wp\/v2\/pages\/49"}],"wp:attachment":[{"href":"https:\/\/nsanpsy.com\/wp-json\/wp\/v2\/media?parent=950"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}