“…The fall of this collusive shared fantasy mobilized the field, setting in motion a progressive dialectical movement (‘ proceso en espiral ’; W. Baranger, [‘dialectical spiral’; Bernardi and De Leon de Bernardi, ]) in the analytic situation that gradually allowed C to recover, re‐signify and integrate his split‐off archaic parts: in our dialogue, C and I were now able to talk freely about death, not as an abstract philosophical issue, but as a universal human reality that triggered a wide array of fantasies and feelings. C's associations and memories and my interpretations and reconstructions together configured an intersubjective movement, both retrospective and prospective, that validated and deepened the hypothesis that C's archaic death anxiety had played an important role in the genesis of his perverse organization: for my part, I was able to find words to formulate C's infantile traumatic experiences (for which he had no words), thus helping him tolerate and give meaning to his nameless death anxieties which had not been contained and verbalized by his parents; for his part, C began to use words to communicate and construct (with the help of another's subjective perspective) a new vision of his past and present reality.…”