INTERFACES OF PSYCHOANALYTIC OBJECT AND TRUTH CONSTRUCTION TRHOUGH NARRATIVES AND TALES

SOUZA, C. B. - Dsc.

ROSA, J.T. - Dsc.

From the idea that effects of symbolization show up in the transformation of objects for the individual by himself, we focus, inside clinical situations, some tales created or remebered for patients, which could represent psychoanalytic objects and their transformations. The various degrees of symbolization can drive ways of looking for the truth. Inserting patient narratives with their tales, we can illustrate how the affection dimensions of the symbolic link is beyond of the word. Self integration and its symbolization can lead these links to deep levels in order to bring the truth. These psychoanalytic objects seem to have the power of the structuring structure, from which evolution and transformations can take in the process of construction of the truth.

 

 

If we analyse the prehistoric of the truth notion, we need to go in the ancient Greece, where we can meet the word "aletheia"(a-létheia). It came from "lethe"(lethe) which means oblivion. "Lethe" was the lake to go out all undesirable remains. Thus, when past happenings were reminded, they said: "a-létheia", (aletheia). It means that we cannot separate memory and truth. (DETIENNE, 1981). For the greeks, there is no diference between to remember and to mention, since everything we want to say is part of our history like we can feeling it - independent of the falseness concept. This one can be, as the Alices' tale when she crossed through the looking-glasse - from the other side of it we can see everything from back.

(CARROLL, 1980). It means that the false hood is the other side of the truth and depends on the which place we are.

Bion found the diference between falses and untrues enunciations on the first case, the human being has no capacity to perceive the truth. On the second, is a kind of hoax from someone who perceives the truth. Intelectual approach could make these thoughts a subject of philosophic area on the bionian system, in according to BLÉANDONU (1990), because even lies could be considered a criation. Thus, the bionian formula: neurosis is perversion of the truth. Otherwise, some kind of untrues can be intimately linked with desire. In this case, we are talking about invention of histories (BION, 1970).

In this point of view we can consider, like Greek model, that many desires can take place through talking. If we recognize this association as a sublimation of desire, we do find the presence of truth that was subverted by death impulse. Maybe that is why the desire also is perverse, wrote REZENDE (1993). For him, is important to change this way and it dependes on the ethic, since that to change means to put the impulse of desire in direction of the achievement by other movement. In this moment we can say that the desire re-find the rules in which it can take place. Therefore, the way how our mind dispose of to obtain that is by transformations.

In these transformations, the desires are performed by words. That is the way how to conserve our internal objects which do not dererve to be forgotten.

DETIENNE (1981) already showed us this function, in ancient Greece, where the language was the most important way to conserve and to transmite people memory.

According to VERNANT (1990) greeks had two styles to do it. First, through oral tradition purely. It happened at home, mainly, mouth by mouth from women. Tales from wet-nurses and old grandmothers were told to children who keeped it since their birth. The teme of these tales, called myths were very familiar because they were listened while they were learning how to speak.

Second, through narratives from poets for the reason that they had the mission of to keep alive social memory. Narratives gave to humans the god's world in simple and intelligible way. This style was continued with literary activities, when the created by writing, the tradition of oral poem which they did the communication of knowledge in poem, by poem, trhough poem all fundaments belonging to public culture.

In psychoanalytic talking, the language of poets is how desire are possible: sublimation. By this psychic mechanism we can keep the truth of what do not be forget. Truth about ourselves, about our identities. Truth that for Bion means changes experience and it can be catastrophic because it provoques many and deep transformations in each one mind of us. And how it would be happen in a psychoanalytic specch, in which level we can recognize anyone that inclue both - psychoanalyst and patient - in only exclusive frame?

Psychoanalytic discourse has some degrees of articulating, eventhought Bion (1985) had told us that he did not know which language to use in order to communicate with another one. Beyond that, Bion also told us about the difficulty to describe the object that we are looking for in psychoanalysis. In that time, Bion refered to artist who has the advantage of aesthetic as an universal language. He mentions, for example, Plato who, two thousand years ago had clear discernment about oral communication's problem: even when using same linguistic code, two people can speak in totally ambiguous way. Bion makes, in this moment, the difference between scientific and poetic models.

Scientific model has a exclusive, exact and accurate meaning. An idea means only one thing. A poetic idea has infinite meanings. So that, there is too many things in poetic, beyond the simple report. (Bion, 1963). And he uses this method for reads and interprets the patient myth, inside the analysis. Remembering REZENDE (1993) "there is sense, there are sense, and there is more senses." This infinite way to consider something helps, in according to Bion, to understand the mystery of each one. And he explains how: "The analyst should be capable to build an history. Not just it. He should to built an language which talk and which his patient can understand." (1980)

That language which talk in psychoanlytic setting can be find exactly on two greek models as we mentioned before (VERNANT, 1990) and we believe, Bion had always very close to that perception. We can associate this idea inside the own personal life of Bion, if we remember his childhood and his "Ayah" which who he had his firsts experiences. Bion left India forever but the tales from his "Ayah" as well the Bhagavad Gita" had with him all time. He was eight when he left his country and from one to the after, he found himself paralysed, stupefied ;in a new English School, completelly alone." (BLÉANDONU, 1990). At that time he was thankful to his "Ayah" and her wonderful tales about myths from India, and he could found the cultural models which to contain his mind and he built original and intelectual ideas from that. "I loved India. How was wonderful the burning and intolerable sunlight", wrote BION (1982) while transformed tales in constructive narratives that he used to show us his theoretical system of thoughts.

We believe that the position of the analyst with his patient is always a kind of repetition of the position of our nannies at the bedside of us telling us about our own history. Inside of clinical situations our tales are created or remembered. On the same time our analyst (like our nannies or like "Yah" of Bion) can help us how to transforme that tales - that means our psychoanalytic objects in order to find our truth. The result can be structured narratives where words from patients and analyst are tied and transformed by Psychoanalytic work. We think that integration comes from a kind of symbolic dimension that include both, analyst and patient and they rise out of deep level of relationship through warm-hearted alliance of work.

At this moment we want to show part of clinical elements are present on both analyst and patient discourses. The fragments from what we will talk about from now was took from another paper (SOUZA, 1994), that report about a patient called P. She is thirty-nine (39) years old and start the psychotherapy when she made up one's mind for a definitive contraceptive surgery. She was attended at a public women hospital. Her own situation was very poor and had never been in any school. She was married since she was sixteen and had three sons. Her second son was died two years ago, at that time. Her husband had an accident and have no how to work for long time. They had been living until that ocasion in a small country town and working with rural activities. In this case is usual in Brazil, workers to live in a house belonging the boss. So there, these workers have a house to live just when they are working for someone. Even when they think they are not paying for the house, it is take from their salaries. Generally their salary in country villages are less than in the cities.

P. had never lost only one session and we could perceived, she always used the same dress that became colourless while time goes.

Many times we thought we had nothing to do for her since her situation was so poor. We did not do it because always she told us that for her the psychotherapy had helping a lot. Always she was in a very good mood althought of the phisician words that had informed us about her depressive behavior - reason of his orientation about psycotherapy. She was suffering with chronic pain in womb since long time. According to the phisician there was not medical explanation for her chronic pain, after she had submited many different tests.

How to answer to a situation like that? Far the psychotherapist it could drive to a identification with a impotent feeling. In a everyday clinic how the psychoanalytic approach can help people who does not know how to survive since they have no minimal conditions?

P. has adream to buy a house. She used to say: "... Every week I play in lotery. Just one card. I like to think that, who knows?, some day, if I have any luck, and if I win even a little bite, just enogh to buy a house. To have a place that was really our. I guess there is no way to have a house, if I will not a luck in lotery because the salary is not enough for anything besides to eat. So, a house is thing what there is not any chance. So there, I am deceiving myself about it: Some day something will come to me. But I guess... We, do this way, justo do not loss the disposition and courage to live. Sometimes I would like to lose it. I would leave all thing. No more worrying. No more struggle. And no more waiting game. No more to wait anything...

At that time the author psychotherapist introduce a tale from a fictional writer (França Jr.. 1984): "...Is better to learn another work than to work always on the same sing, but without pleasure. Whithout disposition. When something, does not give us pleasure any more, the best we need to do is do not insist. But not just why it beame hard. To be hard is not a problem. The problem is to lose the disposition, and I, here, did not loose the disposition yet. Since I came here and bought I have disposition. When I did the deal, what I wanted was to take some automative spare parts. But, on the road, I trought: I will buy that workshop. And than... When I arrived at the gateway I have any money, but I have disposition... As you can see, work here is so hard and even when we care so much, there are very disgusting things happening. But I did not think to sell. I would like that you notify them that the workshop, actually, is not going very well, right now. But, on this trade anybody who want something can not desist just because it became hard. We did not do it. Not et all..."

Another fictional fragment is added by the author/psychotherapist: "... Lot of people around me talk about blueprint of building. Long time ago it was a public jail. Now it is a museum. They are praising architectural aspects from that time, Vanguard and ambivalence on the same time everything very interesting. The building have two floors - on the main floor for official work; the other one for dungeons. I stop, in a little corner and chained black slaves, among other ones convicteds by genuine crimes, are carrying hige stones and they are making a thick and very cool ground and I suppose that to walk over it, people should wear just very good boots. A poet (ANTONIO GONZAGA) had written about the same building;

'Superb building raised over bones of innocents built with tears from miserable beings ... !

In another building - I am still on the same city, Ouro Preto. This one is called House of "Contos". This builing also was transformed in a prison like was happened with the other one. Nowadays it also is museum and like me, many visitants are walking though the rooms. There, they are talking close to me with arrogant, but in a very competent way, about the poetry from anoother poet, who hanged hinself when he was prisioner there.

Thinking about the house, what surprises me is how it can be used for so many aims. Before it to be stair with favorable corner for hanging or office for taxes payment, that house was a wealthy home of slaves owner. At the back of the house there are small rooms for "negroes". My mind is fixed in just one point a hole one the corner, where they used to defecate. And I still seeing them doing it in front others without space to keep their .shame..."

"The important thing that paper show us is the presence of same suffering since our ancestors. These fragments are reproducing how cultural elements still present in our minds. But the question is: can we to considerate its as a cultural and also as psychoanalytic element? All those associations that we showed above are saying yes. It because, first of all, we can not separete our memories. Our history are just one and what we always are looking for is a kind of reconciliation between the past that is present in our mind and reality.

People come to us, probabily, for despair (BION, 1985), why the think there is not too much to do for than. Many time we are reached by someone who is living extremes situations like a unavoidable death.

In fact, today, this situation is commun for psychotherapists, mainly due AIDS phenomenom. But, even when our feeling manifests itself by some questions: "What can I do? How can I help?", most of the time we accept these patients in psychotherapy or in psychoanalysis.

It is a similar situation, for us, when we are called by people who has extreme socio-economical situations. We believe, eventhough behind these situations, exists a demand which goes beyond of factual reality. And we can find in every clinical approach to see the psychoanalytic facts. It should make any sense, mainly in our country, today, considerated part of a third world, where just a little part of population has rights to have a private services. If we believe in psychotherapic assistance we need to believe this for all people and, as we have been doing, it should be part of a public assistance. It should be present in a poor coutries like Brazil. For us, in that reasoning, is intrinsecally future of Psychoanalysis in our country. Moreover, for our future as human beings.

This paper is addressed to whom believes and works in similar perspective. Is constituent of psychoanalytic object, in a bioni an wiew, to be affective. Emocional experience which pull-out of the average experience.

Roots of this idea, Bion had found in Kant: "Insitution without concept is blind; concept with out intuition is empty". (BION, 1985) Perhaps, just in Psychoanalysis we have feeling as a fact. And it makes psychoanalytic objects like our emotional cognizant feeling.

Therefore, we can tell that idea of psychoanalytic object is a process. (REZENDE, 1994). It means that object comes from something which has continuity, where intuition is used to know how the otherone feels (ROSA, 1994).

According to Bion's grid, ROSA (1994) says that intuition source from our capacity to dream and to day-dream. It makes between analyst and patient goes each one inside the mind of theother one, looking for a emotional experience. And so, it depends on our memories about our relationships and our imagination capacities.

Sometimes the question is: how to transform what the analyst produces together with his patient?

BION (1967) wrote about some difficulties on this matter. What have to communicate is so real; however, all psychoanalyst knows frustration of try to make clear the experience which he had with his patient and it is all that has importance. After all, everything is word and it, sometimes is not enough.

Fragments from clinical approach that we were focusing, this through out this paper, are showing that both, analyst and patient have their own re-invention to manage their produces, because anyone just can identify himself in relation to another one, to a multiplicity of other ones, because if anyone remains turned to hinself, there is no possibility of thought (VERNANT, 1985).

Coming back to the clinical situations we will show the last fragment from the patient: "Sometimes I would like to stay quiet in any corner as I was died, really died... It means to stop with strugle, to stop wait for good things. I want to stop of to want. To stop to want things which never will come to us. I could wait for death like it I already was died. But for this I need to have, firstly, my place and there I will find my little corner where I will abandon myself to die. So... We need a house even when we want to die inside it. I want to be despaired inside my house. There I will leave my self as a died, quiet, without anyone to disturb... There is no way... The way is to keep fighting in order to get a house, maybe a home... I will..."

Our house is our corner in the world, our first universe, our true cosmos, wrote BACHELARD (1978). According to him, there is a kind of dynamic communion between person and house can be transformed in human values. That is what we can see from these fragments, where analyst and patiente ideas about houses are transformation and it could be feeling in personal and cultural contexts. The both are showing how our identities are hiden in it places. Beyond metaphorical meaning we can see houses describing internal and external in which we are pressuring.

From analyst memories, houses are a social representation of centuries of oppression. From patient narrative, houses also means her social situation but, beyond this, her own oppressive instrument. She can not to be enyone since she has not place in which she can find identification. So there she feels like she was a nobody, without identities. The external hostility drove to depression where internal object has not a possibility of assimilation (ROSA, 1991). In this case, death as a patient are wanting can be a representative way how she feels herself in a world - without identifty. And a house idea can be a continent represented by the analyst. That is why his presence can be felling like new alternative - to fight for a place (analyst) where she can be someone who reach herself. After this, she can, pehaps to fight with her depression.

Thus, we have ideas like house and death trancended by symbolization. And if during the analytical setting memories should be innibited in the name of the faith (BION, 1970), it does not means that it is out.

In last resort, many things a remains preserved out of the analytical session. For instance, the invisible history of the analyst, that in some way is present all time. By symbolization process it can re-find through tales and narratives after what new meanings can exist in another form. It can be anything: sometimes a poem, sometimes another tale, sometimes a paper. After all, it is transformation of leftovers from the analytical meeting.

BIBLIOGRAPHY

BACHELARD. G. Poetical of space. in: The thinkers, São Paulo, Abril Cultural, 1978.

BION, W.R. Elements of Psycho-Analysis. London, Heinemann. 1963.

BION, W.R. Attention and interpretation. London, Tavistock Publications Ltd. 1970

BION, W.R. Brazilian's lectures. Rio de Janeiro, Imago, 1980

BION, W.R. The long weekend. Abingdon, Fleetwood, 1982

BION, W.R. Evidence. Rev. Bras. Psicanal. 19:129,1985

BLÉANDONU, G. Wilfred R. Bion: La vie et l'oeuvre, 1897-1979, Paris, Bordas, 1990

CARROLL, L. Alice in wonderland, 3º ed. São Paulo, Summus, 1980

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ROSA, J.T. Evolution of internal object in a depressive patient's dreams under an objectal realtionhip perspective. in: Themes of psychoanalytic psychology Campinas,SP. Unicamp , Nep, 1991.

ROSA, J. T. Evolution in psychotherapy: maniac reactions of cure as obstacle to the elaboration of mournig. Estudos psicosociais e psicoterapia, 2 (2) 1994

REZENDE, A.M. Bion and the future of psychoanalysis, Campinas, SP, Papirus, 1993.

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VERNANT, J. P La mort dans les yeux - figures d'Autre en Grèce ancienne: Artémis, Gorgô. Paris, Hachette, 1985.

VERNANT, J.P. Mythe et religion en Grèce ancienne, Paris, Seuil, 1990.

SOUZA, C. B. Bricolage of feelings. Estudos psicosociais e psicoterapia, 2(2), 1994


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