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one should think beyond the realm of the classic application of the theory of the Oedipus complex. For example, if the analyst makes associations with the myth of Oedipus, those associations will never be the same in different moments of his/her practice, and one can never predict where they will lead. Another important characteristic of the oedipal preconception is its constant reference to the mental (sphere). For example, the baby first seeks the mind of the mother, in order to arrive at the physical breast, and not the other way around. Therefore, the oedipal preconception contains a triangle: the mind of the baby, the mind of the mother, and the breast. It is in the tridimensional space that the mother’s mind reserves to receive the preconception of the baby where a conception arises. It is in such space of creation where the baby feels the rhythm of the milk, of gentleness and of love. It is not difficult to understand, in this model, why some children do not succeed in taking the breast, if the mother’s mind is not there. Alternatively, why there exists in many people dissociation between the material and the psychic (Bion, 1962a,b). In a complementary and spiral way, the oedipal preconception seeks the mind of the parents in order to conceive of the reality of the family, analogically as the family seeks the society, and society seeks improvement of the many levels that support the babies. If this does not occur adequately, the individual may spend life in a state in which he feels things but does not suffer (experience) them, which means also that he cannot solve his problems because he cannot experience (conceive of) them. The realization of the oedipal preconception shows two tendencies: ‘social-ism’ tendency as opposed to the narcissistic tendenc y. Such tendencies spread in a spectral model, a non-structural field of work and are one of the facets of the psychoanalytical object (Bion, 1962a). A practical aspect of such spectral view is in the fact that for social-ism to occur it is necessary that the psyche renounces the possibilities that are embodied in the term omnipotence (narcissistic pole). For example, for an individual to socialize’ (i.e., to relate to others) depends on renouncing the belief in a single explanation for facts. Such belief reproduces the experience of the baby as being the center of the world and that the breast is constantly at his disposition. Without giving up such belief, which involves tolerating the frustration of incompleteness (principle of Uncertainty) , the human babies do not succeed in passing to another level of psychic experience, which is thinking. To think is a process, which implies recognition that a link exists between two other people apart from him. If this tridimensional concept is not accepted, there will never be social-ism and the individual will not be able to enjoy the benefits of a third person, initially the father, later the family, finally the society. All of them possess a ‘container’ that complements the mother’s function in those areas where she cannot or is not capable of functioning. All the ethical-aesthetical principles express human capacities, and, at the same time, its limits. There is a constant interaction between capacity and limits. The characteristics of oedipal preconception in Bion suggested that where Freud speaks about the dissolution of the Oedipus complex, Bion´s ideas of transformations (meaning: transformation as both creation and destruction of forms), also perceived the evolution of the Oedipus complex (Chuster,
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