Carlos S. Alvarado, PhD, Research Fellow, Parapsychology Foundation

A recent issue of the psychoanalysis journal IMÁGÓ Budapest (2017, No. 4), edited by Júlia Gyimesi, is entitled “Psychoanalysis and the Occult: Transference, Thought-Transference, Psychical Research.” Here is the table of contents:

Júlia Gyimesi: Introduction

Júlia Gyimesi

Júlia Gyimesi

Renaud Evrard, Claudie Massicotte, Thomas Rabeyron: Freud as a Psychical Researcher: The Impossible Freudian Legacy

Sigmund Freud constantly attempted to distinguish psychoanalysis from occultism by explaining allegedly paranormal phenomena (such as so-called prophetic dreams) as the results of unconscious processes. His attitude towards the paranormal, however, evolved according to his increasing interest in the possibility of thought transference. In 1925, he reproduced Gilbert Murray’s experiments associating telepathy and free associations. Then, he became convinced of the reality of thought transference and shared his conviction in “The Occult Significance of Dreams.” Yet, Ernest Jones, his biographer and then president of the International Psychoanalytic Association, was reluctant to associate psychoanalysis with psychical research and therefore worked to marginalize Freud’s interest. This article aims to retrace the context of this rarely discussed text and the experiments that preceded it in order to reexamine their role in ulterior definitions of the Freudian legacy and the association of psychoanalysis with experimental research on telepathic dreams.

Sigmund Freud 3

Sigmund Freud

Gilbert Murray

Gilbert Murray

Júlia Gyimesi: The Unorthodox Silberer

Herbert Silberer

Herbert Silberer

The aim of the article is to explore the reasons why the theory of symbol-formation turned out to be an important scene of the process of demarcation in psychoanalysis. The debate on the theory of symbol-formation is illuminated by the examination of the work of the Viennese psychoanalyst, Herbert Silberer. Silberer’s life-work is an outstanding example of the encounter of psychoanalysis and the so-called occult. He made a most honest and unique attempt to integrate the “mystical” into the psychoanalytic edifice in a nonreductive but still psychoanalytic way. The conflicts that emerged due to the integration of the occult by Silberer did not lie between materialistic and spiritualistic worldviews. Rather, they originated in theoretical oppositions. Today, functional symbolism is what experts refer to most often when discussing the investigations of Silberer. In fact, his theory on functional symbolism was developed in connection with his experiences in the field of occultism, mysticism, alchemy, etc., and inevitably led to tension between his viewpoint and the basic principles of psychoanalysis. Silberer’s oeuvre shows that considering occultism and mysticism a valid psychological language could lead to a radically new form of psychology.

Bartholomeu Vieira: Deleuze’s Animal Magnetism as a Theoretical Parallel for the Theory of Psychoanalytic Technique

Joseph P.P. Deleuze

Joseph P.F. Deleuze

Ferenczi’s studies on the occult both inspired, and made important contributions to, the theory of psychoanalytic technique. The theory and practice of animal magnetism raises several questions and inspire new approaches that might help psychoanalysts understand how empathy works in the contemporary clinic. The field of animal magnetism has been seminal in the theoretical development of theories of the unconscious. It is the purpose of this article to examine the elements within the doctrine of animal magnetism that shed light on the Freudian-Ferenczian affirmation of supposed unconscious communication. The article will first of all look at the debate between Freud and Ferenczi on the reality of telepathy. It will then make some brief observations on the subject of magnetism. Because of the broad scope of this subject, I will narrow the focus of this study to Joseph P. Deleuze’s statements about his methodology.

Csilla Hunya, Péter Aszalós: Telemarketing

The aim of living is to be born again and again and to make one’s essence realized. According to Moreno and some object-relation and relational psychoanalysis theorists, the self develops itself in relationships, more closely in encounters where two beings meet. As Moreno pointed out, an integral part of these encounters is tele, a prerequisite of a common creative act. In this paper we aim to heighten the awareness of the reader of the value of encounters in life, and understand tele by anchoring it with well-known psychoanalytic terms. In the first part we review some of the relevant literature of psychodramatists and others and connect it conceptually to psychoanalytic terms. In the second part we look closer to the tele as a process embedded into encounters. Our emphasis is on how tele contributes to the rebirth of the soul during the encounter and after it.

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