Psycho-religious therapy
Who is a neurotic?
The man who makes castles in heavens!
Who is a psychotic?
The man who lives in those castles!
Who is a Psychiatrist?
The man who collects rent regularly from him![1]
(Who is a psycho-religious therapist? The religious
leader who collect tithe regularly from the clients!)
Introduction
Theologians and
psychologists have often been perceived as in conflict over their views as to
the role of faith or religion in life. Some psychologists[1]
felt that religion was the cause of neurosis. Some classified religion as mass
delusions. Theologians felt that psychologists reduced God to a mere
psychological phenomenon. In this situation an urge for a combined study of
psychology and religion is indispensable and it is in this context
psycho-religious therapy is relevant. The study of the relationship between
religion and health has grown substantially in the past decade. There is little
doubt that religion plays an important role in many people’s lives and that
this has an impact on their health. The relationship between religion and
health care has cycled between cooperation and antagonism throughout history.
Some of the most advanced civilization of ancient times, Indus Valley, Chinese,
Egyptian, Mesopotamian and Persian equates physical illness with evil spirit
and demonic possessions and treatment was aimed at banishing these spirits.
Religion is undeniably one of the earliest and most universal activities of the
human mind, personal concern, which is a sociological and historical
phenomenon. The ‘complete human’ being is the one who share the pain, sadness,
joy and understand another individual in the society in other word intelligence
Quotient (IQ) plus Emotional quotient (EQ) and Spiritual quotient (SQ).[2] In
this context the study of psychology and religion and the importance of
psycho-religious therapy is necessary for the modern dynamic world.
Religion and Psychology:
Relationship
The turning point in the comparison of
east and west lies in the relationship between psychology and religion in the
two cultures. Eastern psychologies are enviably and in their own ways religious
for they are concerned with bridging the gap between the phenomenal and
temporal, on the one hand and the ultimate contexts of life on the other. In
the east where psychology is held in the form of religion. Western psychologies
are fundamentally secular and this worldly. Western psychologies assume that
the world as it appears is the proper human context and humanity’s proper ends
is within it.
Religion
has become so popular and all over the world people gets themselves involved in
some kind of religion, directly or indirectly. There are thousands of people
who criticises religion and would say that religion is nothing but the opium of
the people. Karl Marx made the irreligious criticism, saying man makes
religion, religion does not make man. It seems that Marx was very negative,
drastic and in extremist in his approach to religion.[3]
The word religion comes from the Latin word ‘religare’ meaning to blind. The
corresponding Sanskrit is ‘dhr’ or dharma which means laws or rules to hold
together. This means that religion from the very beginning has been described
as unifying factor. The term religion is such a broad term no single definition
can exhaust its implications. Others observes derisive terms to religion like,
illusion, opiate (Marx) Neurosis[4]
(Freud).[5]
Erich Formm called neurosis a private form of religion, whereas Watson
considers religion as the general laziness of mankind. Worse is B. Russell’s
perception that religion is a disease born of fear and a source of untold
misery to the human race.[6]
Immanuel Kant said that religion is the recognition of all our duties as divine
commands. Max Muller the German scholar said religion consists in the
perception of the infinite under such manifestations as are able to influence
the moral character of man.[7]
Schleiermacher, religion has been defined in terms of the emotions. He said
that the essence of the religions emotions consists in the feeling of an
absolute dependence’.[8]
William
James [9]
the psychologist, Religion therefore, as I now ask you arbitrarily to take it,
shall mean for us feeling, acts, and experience of individual man in their
solitude, as far as they apprehend themselves to stand in relation to whatever
they may consider divine.[10]
Carl Jung is more sympathetic to religion and more concerned about the positive
appreciation of religious symbolism which he called the archetype or collective
unconscious. But on the whole religion plays an important part in the society
by giving the solution to the problems and help to bear the pain
uncomplainingly. There are various approaches to religions in studying about
them, such as historical, comparative and psychological methods. How religion
function at a given period of time. In the comparative approach we try to look
for commonness and differences.
Many mental and emotional illnesses are of
course comes due to natural causes such as overwork, tension, fatigue,
malnutrition, organic disease etc. Psychosomatic illness is a term currently
used to describe those disorders of human being which are considers being
especially due to complex mind, soul (Psyche) body (Soma), spirit interactions
including reaction to stress.[11]
Mental distress takes many forms, for example depression, anxiety, panic
attacks, O C D (Obsessive Compulsive disorder), Phobia, Manic depression (bipolar
disorder), Schizophrenia, etc.
Mental
illness and psycho-religious therapy
The
idea that human personality can be possessed by demons is widely rejected today
by the educated westerner as an outworn superstition. The evidences and
symptoms which to the easterner of olden days pointed to demon possession are
either dismissed as unnatural, or explained in terms of nervous or hysterical
illness. The modern wo/men have no place for demons, and when s/he reads, in a
passage in St. Mark Gospel to which, that a demon dashed him down and he foamed
and grinded his teeth,[12]
the modern wo/men murmurs, epilepsy.[13]
The
term demon possession apparently originated with the Jewish historian Floavious
Joseph then passed into ecclesiastical language.[14]
Demon is derived from the Greek noun ‘diamon’
which is used to denote Satan. The victims of evils are said to be demonized.
They are subject to periodic attacks and derange them physically and mentally
during the apprehension. When the persons shadow is entirely repressed and not
recognized, the person is vulnerable to serious contamination by the archetype[15]
of personal unconscious/evil, where the person is believed to be possessed by
the devil. It is within the bounds of the responsibility of a person to
recognize the relative evil in his own nature, but is rare and shattering
experience for him.[16]
When the moral law of God is persistently and flagrantly disregarded, demon
influence may merge into demon subjection. The sinner then becomes the slave of
the demon.[17]
The demons can cause physical ailments such as dumbness (Mat: 9:32), blindness
(Mat:12:22), and various other defects and deformities (Luk: 13:11-17). When
the demonic spirit gain mastery over the victims they start screaming,
blaspheming, cursing and show tremendous physical strength. Perhaps the most
terrible power of the demons is to derange the mind by upsetting the nervous
system thus they many be afflicted with psychosomatic disease. Changes in the
personality occur like intelligence, character, appearance and manner. Physical
changes like falling, clouding of consciousness, anesthesia to pain, changed
voice and mental changes like understanding the glossolalia, abnormality,
psychic and occult powers, telepathy and prediction etc. are some of the
symptoms to identify demon possession.
Some
critiques, like psychologists, Psychiatrist, clinical psychotherapist, dismiss
demon possession with theories of accommodation or hallucination. They consider
demon possession a pure hallucination or psychological delusion. But all such
views fail to meet the issue. Nor can present day Para-psychologists and
psychiatrists, who refuse to recognize evil super naturalism in the phenomena of
demon possession, either can’t explain it or deal adequately with it.
Mental illness may be because of
psychological or some may be because of demonic. A greater number of people
assume that psychology has made a successful take over of any religious
understanding of man. In medicine demon possession is suggested that the label
epileptic and but its true label demonic. There are various illness that are
affected by demonic attack and only few people are able to identify that.
Epilepsy
is an ill defined group of disorders characterized by fits or capture. The
emotional stability and security which the victims may or may not experience
influence in some degree the frequency of such fits. Further more the social
stigma still attached to epilepsy and Jung claims that it is a form of hysteria.[18]
Idiopathic[19]
epilepsy modern medicine says no cure or there is no method of treatment which
will cure immediately and permanently.[20]
The stage of muscular jerking is apparent in all descriptions, and causes
writhing, grinding of teeth and forming at the mouth. As soon the spirit saw
Jesus it threw the boy into convulsion, and he fell to the ground and lay
writhing there, foaming at the mouth (Mark: 9:20). Jesus inquires about the
history of the illness and commanding the spirit to come out of the boy and
never enter him again. In this case we see that epilepsy is not cured by
medicine and demonic spirit which works against wholeness and healing was
chased by Jesus.[21]
The
person who possessed by the demon may have multiple personality (Eg. Legion
affected personality). Hysterical phenomena are more common in underdeveloped
and less educated parts of the world. Possessions were seen more often among
Hindus, but hysterical conversion reactions were common to all communities,
particularly among women of lowered socio-economic class. Voluntary possession
by spirit is claimed to be the power behind some of the traditional healers.
Involuntary possession is one way of expressing distress. Psychiatrist Scot
Peck for example believe in demon possession and exorcism.[22]
All the illness may not be due to psychological or biological reasons but could
be explained as demonic possession. In such case the problems must be analysed
by the psychologist and the spiritual leader.
Psycho-religious
therapy
Many
physicians and psychologist says that, they can heal all the sickness, but
there are numerous cases they become helpless and referred to religious prayers
to get rid of their ailments. Many poor patients are simply consumes a heavy
dose of medicine without any medical causes.
On
the other hand in the religious therapy both the confessor and the therapist
act in well defined roles as figure of authority. The cult and charismatic
leaders who claim to be the super healers maintain pseudo- spirituality.
The
following steps are formulated in the psycho-religious therapy which will work
within the religious setting. The problem story of the client, background
information dealing with the spiritual, metal, emotional relationship between
members of the family, social position of the family heredity, the clients
childhood habits, training, sources of happiness, client chosen or compelled
occupation and ambitions, the clients present physical condition as per doctors
report such and any abnormality, use of alcohol, heart condition, the clients
mental conditions, per psychiatrists report like nervousness, moods, fears,
tensions etc., the clients religious life like prayer life, guilt feeling,
religious fears, hell, sin etc., the clients sexual life such as masturbation,
menstruation history, pre-marital and extra marital sex, perception about sex,
sex fantasies, abortions, miscarriages, sadism, satisfaction etc., the clients
social and emotional life such as social service, optimistic, contented,
violent, quarrelsome, shy, reserved, sensitive, timid, suspicious, strict,
fussy, disciplined, decisive, tired without reason, hysterical outbursts etc.,
and the clients unconscious life such as sleeping duration, drugs, nightmares,
sleepwalking, weeping, laughing, dreams, obsessive acts etc.[23]
Prayer
is the first element in the healing ministry because it is an expression of
invitation to communion with God whom we believe is a healing God. Confession
will lead to repentance, forgiveness and absolution. The word catharsis comes
from the Greek word ‘Kathartikon’
meaning to clean out. Psychiatrists even admit the benefit of confession.
Exorcism is the process of expelling evil spirits from persons or places by the
name of Jesus in Christian church. Laying on of hands make a human touch possible
which obviously dictate compassion and love. Anointing with oil was another
biblical means to elucidated grace.
Possible
method to implement psycho-religious therapy is by traditional prayer,
confession, exorcism, blessing through laying on of hands, showering holy
water, encouragement of arranging religious activities and participating in
religious festivals, pilgrimage, religious exercises, visiting saints as
special healers, religious Counseling for the management of psychiatric
illnesses, and medical attentions by the pharmacological institutes are some of
the ways.
Conclusion
Earlier many
psychologists believed that religions have nothing to do with science and
psychology. Human being are basically God centered and now more research takes place
on the involvement of religion for the health and wholeness of the individual.
It is a complicated machine and the creator knows how to handle it more
correctly than any one else. Bible teach us about demonic possession and Jesus
did exorcism, healed demon possessed, cast out legion and everything that
confesses there is no demon is a denial of work of God and the ministry of Holy
Spirit. The primary difference between psycho-religious therapy and other
humanistic therapy is the use of religious resources for the psychotherapy and Jesus
work as a miracle worker.
Bibliography
Tirkey, Christopher Augustus Bixel, Primal Religion, (Delhi: ISPCK, 1998).
Emdersheim,
Alfred, The Life and times of Jesus the
Messiah (NY: Green &Co, 1940).
Formm,
Erich, Psychoanalysis and Religion
(USA: Yale University Press, 1950).
Gamvas, Nicholas V., The psychology of confession and the orthodox church (…..: light
and life,1989).
Hunter,
Rodney J., (Gen.Ed) Dictionary of Pastoral Care and Counselling (Nashville: Abingdon
Press, 1996) CD Rom.
Padamaddan, Justin P., “NallaManushravan SQ,” (Mal),
Prema Mammen Mathew (Ed. In chief), Vanitha,
Weekly, No.34, (12 August, 2008):
Kottayam: Malayala Mannorama Press
and MM Publications, P.17-18. (Kottayam: Malayala
Mannorama Press and MM Publications).
Richards, John, But
Deliver us from evil (London: Darton Longman and Todd,1974).
Unger, Merrill F., Demons
in the World Today (England: Tyndale House Pub., 1976).
Weaterhead, Leslie
D., Psychology, Religion and Healing
(Britain: Richard Clay & Comp., 1955).
http://www.isupb.com/ostia/index. IST
22.08.08/7.30pm.
http://www.psy-relitherapy.com/htm/introductionhtm#a#
IST 22.08.08/7.30pm.
[1]
Sigmund Freud (1856-1939) called religion as collective neurosis. He was the
founder of psychoanalysis pursued residency training in psychiatry, internal
medicine, and neurology. Gradually, from 1889 to 1895, Freud’s
psychotherapeutic technique evolved from hypnotic suggestion through hypnotic
catharsis to free association in waking consciousness. Through his impact on
psychoanalysis, dynamic psychiatry, social psychology, and psychotherapeutic
approaches in general, Freud remains the most influential psychologist of
modern time. C. Brenner, An Elementary Textbook of psychoanalysis, rev. ed.,
(1973). S. Freud, Introductory Lectures on Psycho-Analysis, SE, 15, 16
(1915-1916); Civilization and Its Discontents SE, 21 (1930) pp. 64-145.
Dictionary of Pastoral Care and Counselling, p.445, p.446 CD Rom.
[2] Justin P. Padamaddan, “NallaManushravan SQ,” (Mal), Prema Mammen Mathew
(Ed. In chief), Vanitha, Weekly,
No.34, (12 August, 2008): Kottayam: Malayala Mannorama Press and MM
Publications, P.17-18. (Kottayam: Malayala
Mannorama Press and MM Publications).
[4] From the fantasy religious structure from which a man is set free if he
is to grow to maturity. He views the idea of God as being a version of the
Father Image, and religious belief as at bottom infantile and neurotic.
Authoritarian religion has its origin in human’s helplessness in confronting
the forces of nature outside and the instructive forces within himself. Freud
assumes that a religious belief is on the wane he is forced to assume that the
continued connection of religion and ethics will lead to the destruction of our
moral values.
[9]
William James (1842-1910) an American philosopher and psychologist became an
advocate of philosophical pragmatism and functional psychology. Religion was a
central concern to a number of the founders of scientific psychology. E. B.
Holifield, “James, William (1842-1910)”, Dictionary of Pastoral Care and
Counselling, p.598.
[12]
Mar 9:18 And wheresoever he taketh him, he
teareth him: and he foameth, and gnasheth with his teeth, and pineth away: and
I spake to thy disciples that they should cast him out; and they could not.
Luk 9:39 And, lo, a spirit taketh him, and he suddenly crieth out; and it teareth him that he foameth again, and bruising him hardly departeth from him.
[13] Leslie D. Weaterhead. Psychology,
Religion and Healing (Brintain: Richard Clay & Comp., 1955),P.96.
[15]
Archetypes, The Collective Unconscious (Objective Psyche), Carl Jung faced
extraordinary difficulty when he introduced the concept of the collective
unconscious to the scholarly world. The understanding of the archetype is
central to the concept of myth, symbol, the structure of the psyche, and its
operation. One way of describing an archetype is a pattern of psychic energy, a
system of readiness for action. It is at the same time an image, an emotion
that is found universally in each human being, a pattern of energy shared by
each individual, in every generation. How this pattern of energy expresses
itself, that is, the form or shape it assumes, varies from place to place and
from era to era. The core of the archetypal pattern, however, remains
inviolate. Most frequently, people experience the archetypes as images in
dreams, fantasies, fairytales, myths, and certain collective rituals.
Dictionary of Pastoral Care and Counseling, p.26
[16] Nicholas V. Gamvas, The psychology
of confession and the orthodox church (…..: light and life,1989),P.99.
[20]
Premonitory stage in which many patients are aware of the impeding attack and
probably refereed to by the description of dumbness (Mark:9:25). A collapse
into unconscious is described as throws him to the ground. The stage of
muscular rigidity is of so short duration that it is not surprising that it is
not explicitly mentioned, although the sudden expulsion of air through the
narrowed vocal chords which muscular spasm creates is noted in the sudden cry
of Luke:9:39).
Binu B. Peniel
2013 (C) binu.peniel@gmail.com
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