In this paper the author offers a phenomenology and a metapsychology for the effects on the mind of catastrophic psychic trauma, de ned as the reaction of the psyche to an utterly external event, which the person is helpless to resist, and against which there is no possible defense. The author af rms that the experience of 'in nite af iction' produces a radical break in being which disarticulates the psyche and causes a headlong descent to the most primitive levels of psychic functioning. When there is a complete surrender to the process of disarticulation, it continues until it extinguishes even the most basic level of mental activity, contact with sensation, producing psychic and then psychogenic death. The author then offers a phenomenological and metapsychological analysis of how the process of disarticulation is stopped so that the state of survival is assured, af rming that, faced with this situation of utter emergency, the survival urge instantly mobilizes the organism in furious activity to preserve life and regenerates psychic activity by sensing the ongoing existence of the psychesoma. Then anguish precipitates on to the body and is sensed as psychophysical pain, which diverts conscious attention from the in nite destruction of utter af iction which is thus encapsulated so that, as an experience, it is no longer present to the mind. This assures survival, but it leaves the psyche in a state of non-integration and begins the unending battle for mastery over the deadly inner object which ceaselessly threatens to become present. This constitutes the precariousness of the state of survival.

One of the problems in dealing with terrorism is that we have virtually no access to individual terrorists; only their actions are visible. The founders of the Italian terrorist group, the Red Brigades, on the other hand, have written about their experiences and have exhaustively explained their motivations. The author's premise is that these autobiographies and her interviews with several of the group's members give us access to the unconscious processes involved in the formation and operation of the group. After terrorist attacks, it is natural to ask whether the terrorists' capacity for collective violence is an indication of personal pathology. This paper argues that the relevant pathology in the terrorist enterprise is not that of the individual but that of the group. Relying on the theories of groups of Freud (1921), Bion (1961), Anzieu (1984) and Kaes (2007), the author argues that psychoanalytic theory is essential to understanding the motivations and actions of violent groups which otherwise remain obscure. Although the discussion has been confined to one terrorist group, the author hopes that it can also be useful for understanding the unconscious dynamics of other groups structured around an ideology which mandates the destruction of human life.

In this paper the author offers a phenomenology and a metapsychology for the effects on the mind of catastrophic psychic trauma, defined as the reaction of the psyche to an utterly external event, which the person is helpless to resist, and against which there is no possible defense. The author affirms that the experience of ‘infinite affliction’ produces a radical break in being which disarticulates the psyche and causes a headlong descent to the most primitive levels of psychic functioning. When there is a complete surrender to the process of disarticulation, it continues until it extinguishes even the most basic level of mental activity, contact with sensation, producing psychic and then psychogenic death. The author then offers a phenomenological and metapsychological analysis of how the process of disarticulation is stopped so that the state of survival is assured, affirming that, faced with this situation of utter emergency, the survival urge instantly mobilizes the organism in furious activity to preserve life and regenerates psychic activity by sensing the ongoing existence of the psychesoma. Then anguish precipitates on to the body and is sensed as psychophysical pain, which diverts conscious attention from the infinite destruction of utter affliction which is thus encapsulated so that, as an experience, it is no longer present to the mind. This assures survival, but it leaves the psyche in a state of non‐integration and begins the unending battle for mastery over the deadly inner object which ceaselessly threatens to become present. This constitutes the precariousness of the state of survival.

The author examines the tragedy of Macbeth from the vertex of its portrait of the effects of the hero's abandonment to the "blindest fury of destructiveness" (Freud, 1930, p. 121), using aspects of psychoanalytic thought to illuminate the theme. She affirms that Macbeth's immediate transformation in phantasy from loyal subject to future assassin threatens to flood his psyche with the uncontainable energy of destruction and thus to produce a psychic catastrophe. The remainder of the play is then examined as a representation of Macbeth's attempts to defend himself from that catastrophe: the only objects whose existence he can tolerate are those that cannot challenge his possession of the crown, which leads him to attempt to destroy all opposition. Since this is impossible, his alternative is to denude his mind of its perception of the reality in which the actions of others will inevitably produce future transformations which he is unable to control. The play's last soliloquy anticipates the final state, the repose of emptiness; it portrays a mind, emptied of emotion, looking at a world which it has denuded of meaning.