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‘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, 2018). That is, in a certain way one can say that Bion put the future of humanity upon the dependence on a growing ability to cope with the simultaneously increasing differences between human beings. Chuster named this an ethical-aesthetical principle of singularity (Chuster 2002), in order to observe and emphasize all the clear confrontations in which it is impossible to decide about the origins of the facts ( undecidable principle ) and a solution between individuals can no longer be purely and simply effected by means of the elimination of what is different. For example, some patients hold the belief that a group only establishes itself by first excluding of what is different, then devaluing the difference (i.e., ‘otherness’) and, finally, moving to destroy it. Such example of transformation in hallucinosis excludes the singularity of the internal group of the individuals. In some patients, this can be observed as a predisposition to involve the analyst in a conniving relationship, disrespectful of the truth, in which the social representation of the individual is not considered and discussed, disregarding his responsibility for events, and/or disregarding the fundamental necessity to have more than one vertex to elaborate conflicts (principle of Complexity ). Moreover, one need to observe and interpret what Chuster called an ethical-aesthetical barrier (Chuster 2018) based on trust and sincerity of words that generates character, based on courage, compassion and respect for life and truth. The analyst must place himself in the session in a mental state susceptible to receive the turbulence of the applications of the psychoanalytical object (Bion 1962b). For this, he needs to rely on his psychoanalytical personalit y function. In this regard, the abilities between analysts vary greatly, as well as within each analyst from one situation to another. The psychoanalytical ability is not stable, because it depends on the interaction with both the oedipal configuration and its evolution. What can improve this ability, besides a personal analysis, as best as possible, (although one cannot a priori define what that may be) is a mental state as free as possible of memory, desire and the need for comprehension . That means one should try to observe the present moment free of any expectations brought by past ideas or desires of future results. The terms used by Bion carries a powerful penumbra of associations, a kind of a mystery in its core, aimed at forcing analysts to think repeatedly about their technique. The associative exercise with the myth of Oedipus (Chuster, 1999, 2002, 2003, 2014, 2018) helps to develops the intuition and the capacity to decide an adequate version of ‘language of achievement’ (Bion, 1970) to be used in the history that unfolds in the analytical
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