In The Object's Shadow

In the Object’s Shadow
The Doppelgänger and Mourning

Keren Mock
In Research in Psychoanalysis Volume 26, Issue 2, July 2018, pages 121 to 129
ISSN 1767-5448
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Res. in Psychoanal. 26│2018
Research in Psychoanalysis 26│2018/2
Varia
In the Object’s Shadow

The Doppelgänger and Mourning
Dans l’ombre de l’objet
Le deuil au risque du double
[Online] Dec. 28, 2018
Keren Mock
Abstract:
The emergence of the Doppelgänger (or double) indicates a reawakening of the mechanisms that form the basis of psychic
life. It triggers the reemergence of a real that is both strange and familiar, provoking anxiety in the subject. This paper
presents the Doppelgänger as a shadow of the object and discusses its connections with melancholia and mourning. Freud’s
metapsychological theory, clinical work, and transference relationships illustrate the function of the Doppelgänger and its
vicissitudes in the mourning process.
Résumé:
En ce qu’il suscite l’angoisse du retour d’un réel étrange et familier à la fois, le double actualise des mécanismes au
fondement de la vie psychique. Cet article propose une réflexion sur la notion de double comme ombre de l’objet et ses liens
avec la mélancolie et le processus de deuil. La fonction de la figure du double et ses vicissitudes dans le travail de deuil
apparaissent dans la théorisation métapsychologique freudienne, les enseignements de la clinique et la relation

transférentielle.
Keywords: Doppelgänger, double, mourning, melancholia, uncanny, narcissistic identification

Mots-clés: double, deuil, mélancolie, inquiétante étrangeté, identification narcissique
Plan:
1. Mourning and the Shadow of the Object
2. Polarity of the Doppelgänger: the Familiar and the Strange
3. A Clinical Case Study on the Doppelgänger
From Original Shadow to Moment of Zenith
The author:
Keren Mock, PhD

Clinical Psychologist. Docteure es lettres. Teaching Assistant at Department of Psychoanalytical Studies, Paris Diderot at
Sorbonne Paris Cité University, IHSS, Lab. CRPMS.
Visiting Junior Scholar Fellowship France-Stanford Center for Interdisciplinary Studies (2016).
Université Paris Diderot, Sorbonne Paris Cité
Campus Paris Rive Gauche
Bâtiment Olympe de Gouges
11, rue Jean Antoine de Baïf
75013 Paris
France
121
Journal of Psychoanalytic Studies
Hosted by the Department of Psychoanalytic Studies, Paris Diderot at Sorbonne Paris Cité University
Electronic Reference:
Keren Mock, “In the Object’s Shadow, The Doppelgänger and Mourning”, Research in Psychoanalysis [Online], 26|2018/2
published Dec. 28, 2018.
Full text
Copyright
All rights reserved
Conflict of Interest Statement

Keren Mock declares that the research was conducted in the absence of any commercial or financial relationships that could
be construed as a potential conflict of interest.
The night is quiet, the streets are calm,

In this house my beloved once lived:
She has long since left the town,
But the house still stands, here in the same place.
A man stands there also and looks to the sky,
And wrings his hands, overwhelmed by pain:
I am terrified – when I see his face,
The moon shows me my own form!
O you Doppelgänger! You pale comrade!
Why do you ape the pain of my love
Which tormented me upon this spot
So many a night, so long ago?
Heinrich Heine, Der Do el nger

A shadow sometimes emerges from the depths of the mourning process. This shadow is not fleeting, but
stays put and disturbs the peace, jeopardizing the very process that cast it. What does it conceal? Who
or what casts this shadow? Could it be the Doppelgänger, or double, of an original shadow?1 Therein lies
the secret of melancholia. The mode of relating to the object is what distinguishes mourning from
melancholia. In the latter, what occurs is not only the narcissistic duplication of the ego, but the
intrusion of a Doppelgänger that takes form in the object’s shadow.
The shadow is a psychic phenomenon. It is also one of the earliest forms of the Doppelgänger
perceivable to the child. Other than self and detached so light can capture it, it moves through space
and time, ceaselessly following the subject through daily life and being a constant representation of the
subject’s movement. The primordial property of the external reflection of our body projected onto the
ground or walls manifests in the psyche where a multitude of forms coexist, one being the
Doppelgänger. Primitive belief systems viewed the soul of man as being intimately connected to its
shadow or its Doppelgänger (Rank, 1914).
In the chapter of Totem and Taboo on death rites, Freud (1913) discussed the relationship between
mourning and the shadow in the rituals2 of the Shuswap of British-Columbia. For them, merely being
touched by the shadow of a mourner was thought be harmful, as if one could be contaminated by it “for
that would bring misfortune; if the shadow of one of the mourners should fall on him he would become
ill” (Freud, 1913). Later, in explaining the origin of exogamy, Freud (1913) mentioned the taboo against
sitting in the shadow of a totem tree. The shadow of totems is a sacred space that serves to prohibit
sexual relations between men and women of the same tribe. Belonging to the order of material reality,
the external reflection is internalized and acquires meaning by being symbolized in collective space. It
plays an organizational role so to speak.
122
The shadow not only has deathly effects and serves as a prohibition that renders social organization
possible. A few years later, Freud pointed out the existence of another shadow, this one intrapsychic
and darker, and which he used as a metaphor of unfathomable loss. But what has one lost? This is the
question that resonates endlessly in the repetitive indigence of melancholic discourse.
Freud used the shadow as a metaphor of the object’s descent into melancholia. Partially obscured by
the object and in the darkness of its own projection, the ego is transformed: “The shadow of the object
fell upon the ego” (Freud, 1917, p. 158). The object’s Doppelgänger, the melancholic shadow that
narcissistic identification passes through, tortures the internal space of the ego. As the silhouette of the
object spreads, gradually occupying all intrapsychic space, it is moved by a series of oppositional drives,
with the death drive ultimately leading to ego annihilation. If the ego becomes completely blotted out
by the shadow of the object, then the subject succumbs to death.
In the analytic approach, there is no body without a psyche and all psychic movements originate in the
instincts of the body, with psyche and body perpetually dovetailing (Green, 2010). What is the function
of the Doppelgänger in the division and plurality that characterizes the nature of the unconscious? Does
it stem first and foremost from the primary duality defined by Western metaphysics: Body and soul or
mind and matter? Might the Doppelgänger appear in the mourning process in the ancient sense of the
disembodied soul, the specter of a lost body that becomes the double of the patient’s own soma and
psyche? In the plural dimension of the psyche, how does the specter of absence come to inhabit,
relentlessly, the psyche of the mourning subject?
In the clinical setting, the object’s Doppelgänger takes form through a specular form of seeking, which
manifests initially as seeking identity through the mechanisms of imitation and psychic dependency
which, in their attempt at fusion, are accompanied by an affect: anxiety. Surpassing the specular (or
mirror-like) relationship through historicization allows the fantasy to emerge and partake in a transitive
reconstruction of the object. The outlines of multiple silhouettes appear in these murky areas of the

object’s shadow, one being the mother.
1. Mourning and the Shadow of the Object

The mourning process sets an important psychic process in motion. In Mourning and Melancholia, Freud
(1917) described mourning as the intrapsychic process of coping with the loss of a loved one. During this
process, the subject divests of the external world for a time and falls back on inner resources. This
reaction is characterized by the sadness an individual experiences during a separation. Divestment of
the lost object by withdrawing libido is part of the mourning process. A process of displacement takes
place in order to free the subject from the clutches of the object (Freud, 1917).
While mourning itself is not a pathological process, in cases where the ego’s libidinal investment is not
withdrawn from the object, then the loss of the object becomes loss of the ego. In a pathological
mourning process, the stakes of melancholia are contradictory and bring about a two-pronged
intrapsychic battle to both attach to the object and separate from it.
On the one hand, a part of the ego tries to attach itself and to keep the object within the ego by
enriching the ego through narcissistic identification, which, according to Freud, replaces love for the
object by incorporating it into through a regression to the oral stage. The libido invested in the object
returns back to the ego through the process of narcissistic regression. Yet in melancholia, it is not so
much simple fixation that ties the ego and the object together, but the intrusive and destructive
presence of this object’s double, or its shadow. The shadow incarnates the soundless and ultimately
strange character this familiar object can take on. It seems clear that the difficulty lies here in the
omnipotence and the tyrannical effects of an object that has become misrecognizable to the ego, which
itself gets lost in its own misrecognition.
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On the other hand, the ego includes a self-critical agent which, in the guise of attacking the object, rises
up against a part of itself for the purpose of destroying the object in order to detach from it (Ithier,
2006).
This duality is what causes ambivalent feelings toward the object that oscillate between love and hate
(Freud, 1917). The feeling of aggressiveness in the place of the object that has abandoned the ego
manifests as reflexive tonalities, such as loss of self-esteem, feelings of worthlessness and incapacity in
which one part of the ego opposes the other by taking it as an object. The hate intended for the object
turns back against the ego. Thus, one destroys oneself by seeking to annihilate the object and its double
in a process that does not occur suddenly, but unfolds over the long-term. This ruthless struggle, which
is eminently intrapsychic and unconscious, is for the survival of a narcissistic entity plunged into the
uncanniness of the object “something that ought to have remained hidden but has come to light.”
(Freud, 1919, p. 246)
2. Polarity of the Doppelgänger: the Familiar and the Strange

Coined by German philosopher Jean Paul (1763-1825), the term “Doppelgänger” literally means “double
walker” or “double goer.” This theme has been explored by several Romantic writers, including
Hoffman, Poe, and Maupassant (Webber, 1966; Kilborne, 2014). Otto Rank (1914) introduced the
concept to psychoanalysis in Don Juan and the Double. He also took in interest in literary works in which
the Doppelgänger appears in various externalized forms, including shadow, reflection, portrait, or twin
(Freud, 1919).
Literary works from the Romantic period, Romantic symbolism, and the popularity from 1860 to 1930 of
Spiritism and the occult may account for why Freud chose the Doppelgänger and the Uncanny (1919) to
convey the idea that the subject is “not master of his own house” (Freud, 1919, p. 236-260). Freud’s

(1919) analysis of the Doppelgänger emphasizes certain aspects of melancholia related to the
identification that can result in doubling, division, or even the destabilization of the ego (Freud, 1919).
The appearance of the other in oneself threatens psychic unity and can cause a variety of symptoms.
After the narcissistic withdrawal, the ego is a source of self-criticism and persecution, which can create
experiences ranging from depersonalization to actual hallucinations. Beyond the narcissistic withdrawal,
the libido, via regression, is taken back to “a time when the ego was not yet sharply differentiated from
the external world and from other persons” (Freud, 1919). Therefore the Doppelgänger embodies the
return of the repressed to psychic life, creating an unsettling faceoff. The ego is destabilized through an
identification process wherein an object external to the self is introjected and becomes an-other within
oneself.
As interest in the Doppelgänger concept grew, new research in psychiatry began looking at the
semiotics of the double. The symptomatology of the Doppelgänger appeared in Capgras’ (1923)
imposter syndrome, a visual hallucinatory disorder where the subject is convinced that his loved ones
have been replaced by imposters, or Fregoli (1927) syndrome, an identification disorder characterized
by a delusional belief that one is persecuted by an individual with multiple appearances. In the late
1970s, the Greek psychiatrist George Christodoulou (1978) identified the syndrome of subjective
doubles, which is characterized by the delusion that one has one or more doubles leading independent
lives. In these syndromes, the Doppelgänger is viewed primarily as a feature of psychoses and
approached from a medical, cognitive, or phenomenological perspective (Feinberg & al., 2017; Brugger
& al., 2006).
French psychoanalytic theory went in another direction. It approached the Doppelgänger not only from
the perspective of psychopathology, but as a component that plays an inherent role in the process of
constructing the subject and identity. Based on theoretical developments in Anglo-Saxon analytic
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research, Michel de M’Uzan proposed the concept of the “transitional subject” in what he called the
“paraphrenic twin,” which acts as a doppelgänger: “It is a double because it so resembles the subject,
and like a twin because it was born at the same time as the subject, a creature that emerged from a
common entity” (M’Uzan, 2005, p. 21). In line with Winnicott, Johann Jung (2017) viewed the
Doppelgänger as a therapeutic operator with the therapist holding the position of a transitional double
in the transference relationship:
In the narcissistic-identity disorders, the subject suffers foremost from not being able to adequately experience him
or herself as a subject independent of the object. The feeling of existing, the experience of being oneself is difficult to
achieve. Characterized by splitting, denial and projection, these clinical portraits attest to the subject’s efforts to
overcome confusion, submission, or even alienation. (Jung, 2017, p. 259)
Freud’s (1914) conceptualization of narcissism, based on the myth of Narcissus who was infatuated with
his own image and drowned in the shadow of himself,3 has led psychoanalysts to focus on the mirror
stage (Wallon, Winnicott, Lacan, Pankow), the theory of ego psychology, and even neuroscience.
Roussillon (2010) coined the term “primary doubled homosexuality” (homosexualité primaire en double)
to refer to a form of narcissistic organization that occurs “when the object consents to playing the role
of the primary mirror, which Winnicott was the first to recognize” (p. 823). In analyzing the relationship
between the Doppelgänger and mourning, Pierre Fédida (1978) associated the appearance of the
Doppelgänger with narcissism and primary processes: “Narcissism is signified primitively through the
death (murder) of an imaginary double whose ideal purpose (in dreams and fantasies) is to be the same,
the alike, to be identical to the self” (p. 206).
Whether hallucinated or fantasized, there is no object that exists as is, preformed and unchangeable.
The Doppelgänger is at the interface and in liminal psychic space. As the etymology of the term and
psychoanalytic research suggest, it is another that is not merely the other. It cannot be reduced to

otherness, because it instead manifests as a return of the repressed, a term absent from much
contemporary research on the double. In the words of Julia Kristeva (2005), “by definition my absence
or my lack […] is an other no less absent to myself than it is absent to itself (p. 122).
The figure of the Doppelgänger in the mourning process is made more complicated by the fact that it
must be viewed from the perspective of the object at a time when the boundaries between subject and
object are particularly unstable. What becomes increasingly misrecognized due to the act of introjection
is not the Doppelgänger or a simple doubling of the subject, but a duplication of the object introjected
in the ego.
Focusing largely on the topical aspect of drives and deriving from ego psychology, current
psychoanalytic research tends to focus on the issues of plasticity, reflexivity, narcissism, and identity.
This approach tends to land us on the side of the subject whereas Freud’s texts lead to a crossroads
where identification and narcissism meet. Deeply rooted in the drive dimension and in the psychic
conflict unique to the mourning process, Freudian theory introduces the notion of narcissistic
identification, thus emphasizing the process through which the object is invested and through which the
critical ego ideal and the super ego are established (Mijolla, 2017).
3. A Clinical Case Study on the Doppelgänger

I met Wendy when she was a patient at a public psychiatric hospital in Paris. The gaze of this thin and
willowy 36-year old nurse immediately struck me. Her face and her wide-eyed expression exuded an
emotion that affected me. Anxiety was etched upon her face and she looked to be trapped in a state of
astonishment or surprise. Her facial expression seemed to have been frozen in a moment of fright.
When I went to consult with her, I found her slumped over in her hospital bed.
125
Early in the treatment, she spoke in a low and almost inaudible voice, constantly repeating the same
concern. She felt anxious and was stuck in a state of psychic immobility that prevented her from
thinking. In addition, she repeatedly mentioned her fear of “breaking down.” She did not want to have
another “break down.” This fear of a breakdown parasitized her thinking.
Wendy described experiencing symptoms of depersonalization after returning from a trip to Thailand
with friends. She felt “emptied” after the trip, no longer recognized herself, and felt like a stranger to
herself because usually she was not like “this.” A sense of anxious anticipation characterized by a
reluctance to think inhibited any process of elaboration. As if her capacity for thought had been
paralyzed, she said, “I don’t know what’s happening to me.”
Amidst the helplessness and annihilation that permeated our sessions, it also became clear that Wendy
was unconsciously seeking a likeness or an alter ego to overcome the paralysis. It was at this point that I
sensed a search for the double. Transference confirmed my hypothesis since the motif of the double
came to the forefront in the mimetic relationship she established with me. During sessions, Wendy
always reflected my questions back to me and took notes. A dependency was forming in the
transference relationship. The terror of emptiness overwhelmed her if she consented to being herself,
and she then had to literally absorb everything I said and cling to it systematically. By imitating me, she
was attempting to abolish the psychic boundaries between us.
The fact of taking ownership of my words and subjecting herself to them in the hope of finding
knowledge, an answer or comfort, was what broke through into her inner void. She was psychically
gripped by an urge to merge that could not take form or be thought.
What repeatedly came up in our sessions was a fear of primary separation in which, via narcissistic
attachment to the other, loss of the object is tantamount to losing oneself and breaking down. This is
reminiscent of what Winnicott (1971) described as “fear of breakdown” where the traumatic event has
not undergone psychic inscription. In the dreaded expectation of a breakdown, the destructive threat is

linked to the internal emergence of a past trauma that destabilizes the ego. The foundations of
subjectivity are thus lost (Green, 2011).
In one of our sessions, I explored Wendy’s earliest experience of the anxiety associated with psychic
paralysis. She recounted a moment that marked a significant shift in her life. Something changed when
she entered secondary school. She had come to believe that she was incapable of doing her homework
and her mother did her homework for her, as if she had taken her place.
The patient told me that for the last two years she had been living in an unsanitary apartment. A heavy
leak had occurred. The paint on the walls was cracking and the light in the kitchen could not be used
because water leaked through the ceiling. Roaches had invaded her home. Yet unable to decide which
quote for repairs to accept, she had remained alone at home, undecided and paralyzed by the idea of
getting the work done.
Her mother was the only person whom she felt close to and felt she could speak with. She described her
father as being depressed. Wendy told me that when she was little, her parents were very authoritarian
and did not allow complaining. The family prohibition against uttering or verbalizing pain seemed to be
echoing in the patient’s inability to formulate her pain, thus creating a relationship of psychic
dependency on another who could think for her and via which the substitution began. However, for Julia
Kristeva (2011), this condition of dependency inhibits psychic work: “the capacity to be alone is not only
a melancholic complacency with solitude, but an ability to sublimate loss” (p. 1566).
In this case, the Doppelgänger is that other self, one who is more capable and more psychically mobile,
which Wendy ceaselessly sought to find in the other with whom the identification-fusion would be total.
It was simply impossible for her to utter a word intended for the other without feeling terrorized. Being
there to receive Wendy’s speech as she experienced anxiety and passing through the repetition stage
created a dependent relationship in our sessions, a mirror-like relationship of imitation that ensured her
126
a consistency of being. Gradually, the imaginary thrall that the motif of the Doppelgänger had instilled
between us faded and the first steps toward separation could begin. The patient, who had the habit of
copying some of what I said, told me one day that my words were not divine, meaning that she was
ready to start thinking for herself again. She no longer needed another to do her homework for her: the
shadow of the mother had dissipated.
Her condition having gradually improved, the treatment team began planning for her to be discharged.
Yet when I returned to see Wendy at the time we had set, she was asleep, thus avoiding the moment of
separation.
In the course of our sessions, the search for the Doppelgänger led to the scene where her mother, an
ideal super ego figure, did Wendy’s homework for her while she was a student. Through psychoanalytic
treatment, Wendy was able to experience this seminal moment in her past as something other than an
absolute dependency; a dependency that was the embodiment of the maternal transference whence
the original shadow of the primary object so difficult to grasp had originated:
Everything connected with this first mother-attachment has in analysis seemed to me so elusive, lost in a past so dim
and shadowy, so hard to resuscitate, that it seemed as if it had undergone some specially inexorable repression. (Freud,
1931, p. 140)
From Original Shadow to Moment of Zenith

Repetitiveness in the therapeutic framework left me with the distinct impression of being stuck in a
specific traumatic moment that kept repeating itself. Wendy’s inert gaze and her imitation of me were
invasive. The question of individuation and separation arose throughout our sessions, namely in
transference, with Wendy appropriating my words and incorporating them in order to create an
embodied living speech, a Leib as an internal cavity where the boundary between ego-non-ego could be

distinguished.
The transference relationship acts as a container for the production of fantasy. It is what allows subjects
to extricate themselves from the imaginary. It also provides those in the thrall of the Doppelgänger with
a way to historicize their experience and a way to elaborate their mourning. When there is no fantasy
scenario to maintain reality and compensate for the lack, then feelings of emptiness and breaking down
emerge, exposing the body to the threat of physical and psychic disintegration.
Freud (1895) discussed the role of the rescuable other in his Project for a Scientific Psychology. He later
expounded on this concept in Interpretation of Dreams (1900) by proposing a theory of the origin of
desire in which the fantasy sustains autoerotic pleasure. The first level of unconscious determinants
guide and organize psychic activity into primary acts. The earliest elements of fantasy have their roots in
desire, a psychic movement toward an object. The satiation of desire by obtaining the object constitutes
the very first experience of satisfaction and it is precisely an identical form of this primary satisfaction
that one unconsciously seeks.
Propelled by unconscious memory, a quest ensues wherein the subject goes from object to object in an
attempt to re-experience the primary satisfaction. This process takes the subject from one substitute
object to the next. Yet that primary experience of satisfaction can never be duplicated. Primary
narcissistic identification and non-differentiation from the maternal object – creating a fixation – are
what prevents displacement onto other objects (Roux, 2011). Absensour (2011) describes the maternal
as the original shadow, one that is
[…] instable, malleable, and protean with multiple transformations and representations that give rise to innumerable
projected shadows. The maternal is at the juncture of the corporal and the psychic, savage and civilized, pure and impure,
and life and death, and also encompasses possession and dispossession, the full and the empty, the strange and the
familiar.” (p. 1298)
127
In the mourning process, the Doppelgänger is both the double of the ego and the double of the object
whose shadow affects the ego. The Doppelgänger thus takes the form of that which survives death, a
form of ghost that is a hybrid of self and the other. The appearance of the object’s Doppelgänger
reawakens the mechanisms that form the basis of psychic life. The delimitation of internal objects,
through constructive identification, makes it possible to create what might be called the moment of a
“zenith”: a noon light that can, in one exemplary instant, dispel the terror of an object trapped in its
own original shadow.
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Gallimard.
128
Notes:
1
The term “Doppelgänger,” which Freud used in the German version of The Uncanny (Das Unheimliche), was translated as
“double” by Strachey.
2
See: Ariès. P. (1977). L’Homme devant la mort. Paris: Seuil; Baudry, P. (1999). La Place des morts. Enjeux et rites. Paris:
Armand Colin; Gnoli, G. & Vernant, J.-P. (dir.) (1982). La Mort, les morts dans les sociétés anciennes. Cambridge University
Press. Paris: Éditions de la Maison de l'Homme; Morin, E. (1976). L’Homme et la mort. Paris: Seuil; Thomas, L.-V. (1975).
Anthropologie de la mort. Paris: Payot.
3
“There as he stooped to quench his thirst another thirst increased. While he is drinking, he beholds himself reflected in the
mirrored pool – and loves; loves an imagined body which contains no substance, for he deems the mirrored shade a thing of
life to love […] This that holds your eyes is nothing save the image of yourself reflected back to you […] You are none other
than myself […] If only I could separate myself from mine own body!” (Ovid, 1966, p. 100-102)
129

In The Object's Shadow

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In the Object’s Shadow

The Doppelgänger and Mourning

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