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the person of the physician. To put it another way: a whole series of psychological experiences are revived, not as belonging to the past, but as applying to the person of the physician at the present moment” (Freud, 1905, p. 116). The first version of transference is the one found in the discourse of the analysand, the rule of free association, which, thanks to the particular analytic way of listening, says a lot more than would appear at the manifest level: in our capacity as analysts we hear the latent discourse in the words that the analysand chooses, in the same way as in the dream the repressed idea is transformed and represented by images; thoughts of a more primitive nature. Cesio gives particular emphasis to countertransference, which reveals the full contribution made by the analyst, who forms with the analysand an indissoluble pair in the process developed within the session. Both members are included in an abstinent setting, without which the analytic session could not take place. Both the transference and the countertransference threaten to become resistances to the cure – as they themselves are indeed resistances – unless they are made conscious and, therefore, become essential tools in the analysis. Cesio emphasised the concept of the ‘actual’ and made his own contributions to it (Cesio, 2010). Cesio considers the session from the perspective of the theory of dreams and, therefore, the analyst acts as a day’s residue: on sharing the traits of the recent and the insignificant, he can adequately receive the patients’ transference of his internal objects. The way he hears gives the patient’s words the significance of ‘free association’. By means of intrapsychic transference, those words show the emotional experience that is taking place in the session. The abstinence in which the analysis develops tacitly includes a prohibition against any direct sexual activity, which thus becomes taboo, that is, incestuous. As the analysis progresses, a series of mental experiences appear, which are characterised by their ‘actuality’, their timelessness, they constitute an eternal present, a ‘now’ that peremptorily demands impossible satisfaction. The analyst takes the place of the superego – the parental couple – and the incestuous currents that were repressed now find expression in the patient’s unconscious relationship with the analyst, shaping the fundamental transferences. Keeping up this parallel to dream-work, Cesio states that without the intervention of the analyst, the session would become an anxiety dream that could turn into a nightmare, thus interrupting the process. The oedipal tragedy ends in the interruption of the analytic process, therefore, understanding the narcissistic, incestuous, and tragic structures buried in the id will help us establish a distinction between the concepts of oedipal tragedy and Oedipus complex. In The Ego and the Id Freud (1923) claims that there is a primary oedipal structure in the foundations of the psyche, the oedipal protophantasies, which lead to the “first and most important identification.... This is apparently not in the first instance the consequence or
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