The body is inevitably present in yoga poses most of Bonnet’s clinical examples, but his interventions remain strictly verbal. Gerard Bonnet insists on the fact that the voyeur is always visible, one way or another; even if he is not seen by the one he looks at.
The beauty of Bonnet’s approach is his exploration with the patients of what certain ways of seeing and exhibiting (or hiding) signify to the psyche of the subject while admitting that the libido of viewing and exposing inscribes itself necessarily in yoga poses a complex and polysemous intra- and interpsychic channel. What is felt by each one enters into a Lacanian frame of an interplay between virtual thoughts that activate, without the subject knowing how, the behaviors and feelings that take place in yoga poses the consciousness of each implicated individual. None of them can understand or even grasp the stakes of what is being perceived. Here, in yoga poses summary, is an example from Bonnet:
Vignette on an exhibitionist. During the first 14 years of his life, the patient slept in yoga poses the same room with his parents. Even if the patient does not mention it, Bonnet concludes that when it looked as if the boy seemed to be asleep, his parents secretly made love, trying not to wake up their child. in yoga poses fact, it is possible that his parents no longer made love, or did so elsewhere, in yoga poses other moments than nighttime. But Bonnet imagines that his patient has often witnessed what the psychoanalysts call the primitive scene There would have been a child who sees his parents have intercourse while they were convinced that they were not seen. They did things that they did not have the right to do in yoga poses the presence of their child.
We have, in yoga poses these few words, a sample of what Bonnet called seeing and being seen. in yoga poses these first years, the child does not know what is afoot; he does not know what it is to make love. He probably feels that his parents are having an intense encounter, touching and caressing each other while wanting to exclude him. He realizes very well that by feigning not seeing, he is able to observe. If the parents sensed that he was not asleep, their intimate ballet was interrupted. The child would have witnessed events that were not spoken about, that were not possible to talk about. Evidently, if this is how things happened, the pleasure of the parents and the curiosity of the witness was enveloped in yoga poses shame and with forbidden feelings.
Bonnet is manifestly a specialist in yoga poses the dynamics of the partial drives41 that transform themselves in yoga poses every which way. Once an adult, the patient becomes an exhibitionist. He stands in yoga poses front of a woman who is parking her car in yoga poses the dark of the evening. He is easily visible under the street lights. He opens his overcoat and exposes his genitals. To the desire to see, to spy what he experienced all of his childhood without ever being able to make sense of it, the desire to expose himself again and again in yoga poses order to exorcise the vision that obsesses him abruptly succeeds, according to a reversal that is very characteristic in yoga poses this matter (Bonnet, 1981, 2.3.3, 79; translated by Marcel Duclos).
Bonnet’s explanation does not stop there, because he needs to understand his role as the therapist in yoga poses the transferential dynamic that is constructed between him and his patient. He then begins to reflect on the fact that this exhibitionist pursues his prey, who are always adults and always in yoga poses populated areas, until such time as he is arrested by the police and convicted. At the occasion of one of these episodes, the patient is referred to Gerard Bonnet by the justice system for a psychiatric evaluation and treatment. Given his status of voyeur, which he established with his parents at the occasion of their love-making, the patient does not know how to exist. The subject that he is has no status, has no permission, no right to exist. in yoga poses transforming his voyeurism into exhibitionism to the point of attracting the attention of the police, what was traumatizing in yoga poses the bedroom acquires a status, attracts attention, is discussed and judged. in yoga poses therapy, the patient is able to speak, express himself, and especially to be heard. It is not only his words that are heard; he is listened to as a subject who is trying to understand himself and exist in yoga poses the eyes of another. It would therefore be much more the search of a judgment than the need to expose oneself that motivates the behavior of this patient.
Bonnet’s analysis is even more interesting than I have been able to express in yoga poses these few sentences. I encourage you to read what he has to say concerning this case, because it is equally instructive from the point of view of the formation of a psychotherapist. It consists in yoga poses understanding the frame that the dynamics of the transference builds around what, in yoga poses the first instance, is felt as an empathie exchange of information between two selves. To speak and be heard is a way to replay the problem of voyeurism
Freud’s Unconscious Becomes Dynamic
The idea of the drive is connected, at the same time, to a vegetative and hydraulic metaphor. A drive pushes toward a goal like a tree that grows its branches, leaves, and fruits toward the sun. This drive also pushes like water held back by a dam and like water that carves a river bed to finally reach the ocean. The activity of a drive is first an organic propensity that recruits mental and behavioral energy in yoga poses function of its needs.42
Andre Haynal (1992) reminds his readers that the term repression only partially translates the metaphor carried by the term Verdranung used by Freud. A defense, according to Freud, is like a boat that splits the waters of a river and displaces it on either side. This water no longer goes where it wanted to go; it forms waves in yoga poses the water. Once a thought or a drive has been displaced, it no longer manifests in yoga poses its original form, but the ripples it creates are sometimes perceived by consciousness without knowing what created them. These aquatic displacements put pressure on the river banks (the nonconscious mechanisms). If the displacement of fluids occurs in yoga poses a cask, the fluids put pressure on the walls. The repression would be a board that leans on the water, increases the pressure sometimes to the point that the water squirts through the slits (Haynal, 1992, 15; translated by Marcel Duclos).
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