The origins of this study are in some questions commonly found in the psychoanalytic clinic, from where the experiences that form its empiric basis were abstracted. It refers to the realm of proper psychoanalysis as well as to psychoanalysis applied to groups. It tries to deal psychoanalytically deal with that which has been regarded as "crises" in the psychoanalytic movement. It may interest to colleagues that dedicate themselves to the institutional activity, and it refers to analysts' intragroup relationship as well as to analytic formation. It starts from the observation that social groups live on shared hallucination; they favour wars against the reality in the extent they provide a social locus to shelter and stimulate a psychotic trait, namely, the phantasy of superiority linked to primary narcissism (Freud), primary envy (Klein) and freezing in the paranoid-schizoid position. This phantasy enhances contempt to truth and life. The study displays the material, methods, hypotheses, furnishes illustrations that have originated the hypothesis and will discuss it. The description of the empirical basis includes, beyond the work in the consulting room, attempts to apply psychoanalysis in the community. The observation extended itself through a twenty-five years span of time. The hypothesis emerged as a selected fact that gave coherence to facts that remained dispersed during fifteen years.
I think that I observed the existence of a fourth "basic assumption" as an obstacle to the formation of a working group, in addition to the three basic assumptions previously described by Bion. The fourth "basic assumption" may be called, "Hallucinosis of Exclusion/Appertaining". It would be a proneness of human beings in when grouped to hallucinate that they belong to the group or are excluded from the group. Its psychic origin seems to have two bearings: for one hand, a more primitive one, linked to processes of splitting and another which is more mature, based in the oedipal phantasies of exclusion.

This work integrates two areas of thinking: one in which the author develops considerations regarding observation methods of mental phenomena in psychoanalysis, according to Bion's Theory of Transformations; the other in which she is concerned about the investigation of primitive mental states - proto-mental states - more specifically, the autistic states of neurotic patients, described by Frances Tustin.
Some ideas on the "philosophical" posture underlying the Theory of Transformations are elaborated, specially emphasizing the idea that the same phenomenon in psychoanalysis can be considered from different vertices, as long as it is situated within the theoretical reference to which it belongs. The author cogitates over the idea that this way of phenomena observation is a part of a wider context of general human knowledge, in which uncertainty and relativity of concepts are the main ingredients.
By adopting the Theory of Transformations as a vertex of phenomena observation that pervades the analytical meeting, the author questions whether it is possible to include other types of transformations of emotional experiences in this theory, which evidences particular phenomena with specific qualities, distinct from those emphasized by Bion.
She hypothesizes that autistic phenomena present in neurotic patients, which characterizes autistic states, may be considered and detached, making up a particular kind of Transformation of emotional experience with which the analyst is often faced with in his/her daily practice. She proposes the term Transformation in Autism in order to name it.

In this paper the author points out that in the past century of psychoanalytic history there is only one thing which more frequently rivals with crisis experienced by its institutions: the non application of psychoanalysis itself in order to understand and work through them. After expounding on the establishment of institution as an object to psychoanalysis, he proposes the concept of institutional romance in order to broaden the comprehension of phenomena engendered by groupal-institutional relationships. The author suggest that nowadays a pioneering stance would imply recovering authorial responsibility in expanding psychoanalysis, which would depend on understanding and transforming psychoanalytical institutions.

The psychoanalytical method is characterized by the search for approach to what is singular in psyche. Its main foundations are the establishment of a setting, the understanding of transference and countertransference, the use of interpretation and the discovery of what is not yet formulated.
This work examines these points in light of a clinical case in which the analyst is invited to participate actively in the plot created by the patient, and where the roles such as author, director, spectator, patient and analyst are interwoven.
The session takes place as if it was in a theatre and the setting delimits the stage where transformations occur. In the transference, imaginary characters are experienced by both patient and analyst, as a result of the third analytic, the space of intersection between the patient and the analyst. The interpretative activity focus on the search for an appropriate channel of communication, using to this purpose the characters created by the patient.
In this process of representation and self discovery through the analytical process, conditions are established for the encounter of the muse, source of the creative inspiration, shared by the pair.

In this paper the authors, out of reading the Trilogy A Memoir of Future, bring some reflections on the nature of the psychoanalytical work, on the fundamentals of its practice and on the conceptions of that which could be considered as "success" or "failure" in psychoanalysis. Two levels are proposed for scrutiny; one of them is called the level of "many psychoanalysis", that of the analyst's everyday work, practising his or her profession, with the difficulties and frustrations inherent to the work with patients who are called "difficult"; the other level, is the "Psycho-Analysis" one, where the repercussions of the anxieties aroused in clinical work add to issues particular to the establishment of Psycho-Analysis as a scientific discipline, whose object of scrutiny is wide as Life itself, the very human condition. May a science keep faithful to itself and, at the same time, to develop? What are the hindrances that interpolate between the everyday work and the maintenance of the psychoanalytical method and vertex?

The present reflection intends to deal with the regressive and authoritarian dimensions of the contemporary world, seeking to establish a tense dialogue - guarding the speciality of the speeches of each author - in between the ideas of the German Philosopher, Theodor W. Adorno, about the regressive character of the Occidental Reason and the ideas of the Psychoanalysts, such as Fabio Herrmann, who proposes a critical reading of the authoritarian process which has invaded the proper notion of the quotidian nowadays. Conceiving Psychoanalysis, hence, not only as a clinical method, but as a critical method of interpretation of culture and supporting itself in the experience of psychoanalytical treatment of adolescents considered "without limits", the author seeks to re-think on the idea of "acting-out" under the optic of the "principal of the assault", in accordance to Fabio Herrmann's conception (1982), purposely of the real authoritarian, besides looking to articulate it with the conception of some French psychoanalysts regarding the limit-functioning, in which André Green's reflections detach themselves (1999). The approach of limits and possibilities in the psychoanalytical technique is rooted in a radicalization of the psychoanalytical method, to which was urging to contemplate the social-political dimension of the phenomenon of the unconscious during the contemporary times.

The author presents some considerations about sexuality and creativity, emphasizing the link of those situations with identification and desire. It is also underlined the vicissitudes of male sexuality, especially the homosexual issue.
The vein that permeates the exposition is what may be considered the cardinal aspect of the Freudian legacy, i.e. the fact that we are desiring beings, result of the impossibility of the human suckling to survive without the care of another human being. Thus, in general terms, three main points are raised. First, it is presented and criticized a certain Freudian view that considers the male sex as original and complete. Second, comments are made on the link between sexuality and subjective identification being also stressed that homosexuality can jeopardize that process through a fantasy of completeness, which is fundamental in this sexual behaviour. Third, the author makes considerations on sexuality and creativity suggesting that the constitution of masculinity is a sign of a peculiar creative act if compared to that involved in femininity.
Finally, it is proposed that homosexuality can be an expression of maturity when it is possible to bar the no-differentiation condition insinuated by identical bodies. So, it is remarked that alterity can be established, which is, apart from sexual questions, a basic requisite for being in a healthy e vital way in the world.

Clinical experience has shown limitations in the performance of the psychoanalytical work that is concerned only with transference. Further development was made necessary and it came through Bion's Transformations Theory. In transference situations (renamed transformations in rigid motion) the analyst interprets reactions to stimulations that can be observed through the sense organs and that are common sense to him and to the patient. In projective transformations and in transformations in hallucinosis the stimulations to which the patient reacts to are not observable by the analyst. His main endeavor would be to find out to what stimulations the patient is reacting to. Their perception cannot be made by the sense organs. It has to consider what they perceive in order to intuit and "see" what they can't. To reach this aim the analyst should use his capacity to hallucinate (in dreams and in dream-thoughts). Doing this, he would get in contact with his patient's psychic reality. Regulation of memory and desire is a must for such a task. The difference in the use of the capacity to hallucinate between the analyst and the patient would be that the first employs it to get in contact with psychic truth and the former, to evade from it. A clinical case and Shakespeare's Hamlet are used to support the ideas exposed in the article.

Starting from the structure of the Secret Committee, in the beginning of the history of psychoanalysis, the author studies the dynamic functioning of psychoanalytic institutions, which are confronted with some characteristics of Secret Societies. On this study, the ideology's perversion is understood as a social defense sustained in order to maintain the group cohesion, endangering its components' autonomy and the principles of subjectivity that should guide psychoanalysis itself. Some conflictive aspects of psychoanalytic identity and the idealization mechanisms associated are detached, as well as the colour they imprint to ideology, in the ambit of institutional life.

In this paper, three aspects of psychoanalytic writing are considered.
First, it is suggested that a mythical level is predominant in psychoanalytic theory and practice. This happens due to the strength and peculiarities of Freud' personality and to the Institution created by him in order to protect and to expand psychoanalysis.
A hypothesis is presented in which the oral character of psychoanalytic transmission is centralized in the experience of the couch.
Secondly, the scientific aspect of psychoanalysis is discussed as well the importance of the written production is emphasized in order to grant respectability of our work.
Thirdly, the publications of Brazilian psychoanalysts are analyzed and their peculiarities and shortcomings are observed. The author presents then some conclusions obtained from several meetings of the Editorial Board of our Journal, the Revista Brasileira de Psicanálise, held in order to discuss the subject.
The author and his team expect this paper to bring some light into the improvement of psychoanalytic writing in Brazil and some possible ways of reaching this objective are suggested.

Freud, during his whole life, showed a strong interest for occultism, more precisely for telepathy or thought transfer (Denkenübertragung). This interest occupied a large part of his relationships with Ferenczi between 1909 and 1912 and gave matter for three important texts between 1921 and 1933.
How can this interest be compatible with Freud's concern to protect his method against the accusation of suggestion and to maintain its objectivity? The role of empathy, as a thought transference, gives us a solution to this question and constitutes the ethic of psychoanalysis, through the general principle of supervision, as a process of transmission of an intersubjective experience to a third person.