The Imaginative Procedure, as the intersection of desires, possibilities, anxieties and defenses, operates continually throughout one’s life. It is part of man’s experience and relates to the concept of “who am I”! The image in its motivation-action-carrying out of the action is not found in our head or in our body, and is not merely a representation of personal emotional cognitions; rather it has mythic, poetic and transcendental circumstances, which form and nourish the essential roots of the psychic life of every human being. The imagination, like a space offered to the unconscious, is a place where things can happen, and where changes and qualities of experience may also occur; moreover it is where the fruition of factors of perceptible transformation also takes place.

Cassirer (1958) wrote: “... the world of images acquires a purely immanent validity and truth ... the world of images becomes a cosmos complete in itself with a center of gravity...”

To move towards a semiosis of imaginative actualizations, means paying attention to the expressive modes of the Imaginative Procedure, as a place of internal experiences and of multiple transformative-mutative-perspectival sensations. Often the patient does not have information concerning the image, because its repression has to do not so much with certain imaginative contents, but with the links established between them.

Through the lines of force of the image, in its definitive communicative intent, the unconscious imagination offers its pictures to the mechanism of the Imaginative Procedure which, in turn, renders them explicit through various linked series that are closely related to one another by virtue of a common thought logic.

The course of the Imaginative Procedure, with its exploratory methods, gives rise to semiotic associations that unite all the images that emerged in the distinct reticles of significant correlation. In these methods, exposing the awareness of some images does not always mean simply revealing the past, but often also means revealing the future.

In other words, we have attempted to closely examine, in the light of the now numerous Imaginative Procedures of patients, in what way the imaginative message, in its broad range of application, is transformed from analytical space into a new human capacity for prevention and treatment. This process modifies the intrapsychic instruments, which in turn alter the meanings that the patient has attached to his conflicts, and indicates the conditions that qualify them as such, distinguishing them from mere data or restrictive assertions.

Based on this premise, we can affirm that the imaginative process is an integral part of man’s symbolic baggage: an ongoing symbolic activity associated not with one type of symbolism alone, but present in various ways in the structuring or restructuring of unconscious experience, and in the interpretation of reality.

Bergeret (1989) wrote, “...Each individual reacts to an event in accordance with the lines of force or weakness of his basic personality, as inscribed in his personnel psychogenesis during the course of his childhood and adolescence ...”. Not every content of the Imaginative Procedure should be examined from the rigid perspective of a material or naturalistic consciousness, since in subjective Imaginative immaterial reality, where a cohesive vision of the individual should not be lost, there can always be a “monster” whose form may not be congenial to a study conducted by scientific methods. Heidegger (1970) spoke of a world of authenticity that leads to being and of a world of idle chatter linked to externality that leads to... confusion.

(Rocca, Stendoro, from Curare con L’Immaginario, Rome: Armando Editore, 2002)

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