A woman's first pregnancy is a stressful time, especially for a young woman whose mental balance necessary to deal with the incessant demands of a helpless, dependent human being has not yet been securely established. One of the most important features that must be paid attention to during the analysis of pregnant women is the return of previously repressed fantasies into the preconscious and consciousness and the fate of these fantasies after the birth of a real child. Conflicts that belong to past stages of development come to life, as they do at any crisis point in a person's life, and the young woman must readjust to her own inner world and to the external objective world. It is at this time that she needs emotional and physical support and care from her loved ones, so that she, in turn, can help her baby and make it easier for him to enter life. A woman's adaptation on the path to maturity consists of achieving a stable and satisfactory balance between unconscious fantasies, dreams and hopes and the reality of relationships with herself, husband and child. Fortunately, the state of pregnancy is not a static state, but a continuous physiological and emotional process that includes the libidinal filling of the image (cathexis) of the developing and changing fetus, which is at first an invisible part of the mother's body and an extension of her Self. This filled image of the fetus must later be transferred to a real living baby when it is born and becomes a separate part of the object world and a continuation of both the mother herself and her sexual partner. Thus, the new mother is required not only to reach this stage, but also to prove her ability to share such an emotionally charged relationship with the child's father. Pregnancy proves and strengthens the successful achievement of a woman's sexual and gender role identity. The process of creating a new form of object relations - motherhood - can only begin when the child separates from the mother's body and becomes part of the external object world. The child, thus, combines part of the mother’s images of the Self and her sexual partner, but the mother also has to see him as a separate individual. Thus, one of the main tasks of a young mother is the process of making the necessary changes in the image of the child. Experiencing a return of old fantasies and unresolved conflicts of the past, the ego of a pregnant woman needs additional emotional support from those around her, especially the ego of a primigravida, for whom her experiences are new and unusual. In this case, the role of the real mother of the pregnant young woman is very important, and her support is priceless. If there is no real mother, the husband may take on a supportive "mothering role" in addition to the "protective father" role. Other family members and friends can also provide invaluable help. But even with external support, in this situation there is a special mental reality, the basis of which is the primary, infant relationship of the expectant mother with her mother. These relationships could be conflicting and thereby influence the formation of conflict in the daughter’s future motherhood. Thus, motherhood is an experience of three generations. The question is whether the pregnant woman will identify intrapsychically with her introjected mother or will compete with her and succeed in her desire to be a better mother to her child than she felt her mother was to herself. In a psychosomatic pathogenic “mother-child” relationship, a mother who has not been able to find and develop her own identity in her family has an unrealistically inflated image of an ideal mother and an ideal child. A helpless and physically imperfect newborn baby is perceived by the mother as a grave narcissistic insult.Defending against this, the mother imposes on the child her own unconscious demand for perfection, and she does this often in the form of strict control of all his life manifestations, especially somatic functions - eating, hygiene and excretion. The mother reacts to the child’s protest against such “violence” with misunderstanding and hostility. Such communications with the child are monotonous, the child’s responses are ignored. Such a mother believes that she herself knows well what the child needs. First of all, she monitors the physical side of the child’s development. Such a mother looks like an overprotective mother, but she is normative, and her approach is reminiscent of a veterinarian: body weight, height, weight, cleanliness. In order for such an emotionally frustrated child to receive love and attract the attention of the mother, he needs to get sick. The child learns to speak the language of somatic symptoms, which allows the mother to confirm her unconscious ideal image of herself as a perfect mother and reward the child for this with her attention and care. Unconscious fantasy: “I don’t love my child because he is not ideal, I feel guilty. It’s different when he gets sick, I can be caring.” The mother's expectations for the child are ambivalent: on the one hand, the child must grow up strong, mature and independent, on the other hand, any manifestations of independence frighten the mother because they do not correspond to her idealistically inflated ideal. The mother cannot realize the inconsistency of such attitudes, and from communications with the child she excludes everything that in one way or another could lead to the recognition of the evidence of her maternal failure. When a child gets sick, this conflict of the mother becomes irrelevant, the tension subsides, but the child’s recovery again returns the unconscious conflict to action, depriving the child of maternal love, care, and attention. What is the benefit of the current situation for mother and child? The benefit is significant. Firstly: the child’s illness gives the mother the opportunity to avoid her own conflict of ambivalent attitude towards the child (on the one hand, to raise her to be independent, on the other, to tie her tightly to herself), and prevents that form of communication with the child that is in tune with her unconscious demands and fears. Thus, as the mother of a sick child, she receives a false identity that allows her to distinguish herself from the child in this role. A sick child and a sick mother - this makes it possible to separate yourself from the child. Secondly: such an adaptation to the unconscious conflict of an ambivalent mother gives the child the opportunity, in the form of an illness, to gain at least some freedom of maneuver for the development of his mental functions, the functions of his “I”. A conflict of ambivalence is present in psychosomatic illness. Melita Spelling, a child psychoanalyst, describing the pathogenic dynamics of the psychosomatic relationship between mother and child, calls them mutual magical life insurance. As a mother’s need to keep her child dependent through the satisfaction of his vital bodily and sensory-emotional needs. The child, satisfying his mother’s unconscious need with his illness, receives in return the confidence that she does not reject him. It is better for a child to say “no” to himself than to his mother. It's better to get sick than to lose your mother's love. A mother who feels threatened by her child's liveliness or overwhelmed by his outbursts of rage will show her child which gestures and cries will receive her attention and which will not. Infants, eager to discover and control sources of pleasure and security, learn to restrain their spontaneous movements in states of anger and fear. The child seeks to discover the source of security in the mother herself. Restrain yourself to receive your mother's love. It is important to note the influence of family relationships on the formation of the child’s psychosomatic health and the role of the father. In the psychoanalysis of a psychosomatic patient, a mother is discovered who created in the child a feeling.