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TODAY'S TOPIC:
Freud Deserves Respect
by
Natalia J. Garland
Print Version
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Sigmund Freud did his major psychoanalytic work in the early 20th
century. He was a pioneer in understanding the unconscious forces of
the mind and the underlying motives for behavior. Few people today,
however, accept all of Freud's ideas. Some psychotherapists reject him
entirely. Moreover, some radical Christians narrowly focus on Freud
with relentless harsh criticism, as though the study of psychology had
never developed beyond those long-ago days in Vienna, Austria.
Many psychotherapists
disagree with or would modify Freud's ideas on the psychosexual stages
of development and the structural concept of the id, ego, and superego.
At the same time, it would seem beyond argument that a fair number of
psychotherapists rely daily on some of Freud's other contributions.
Below is a partial list of Freud's ideas which are now accepted as
common knowledge.
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FREUD'S CONTRIBUTIONS
- Mental disorders are caused by unconscious conflicts.
- Childhood trauma is a precursor to adult neurosis.
- Behavior must be interpreted.
- Dreams offer a key to understanding the unconscious.
- Defense mechanisms distort or deny reality in order to keep
anxiety-producing feelings (thoughts, impulses, urges, desires,
wishes, motives, memories) out of conscious awareness.
- Therapy is a talking cure.
- The purpose of therapy is to make the unconscious
conscious.
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Before moving on to a
discussion of radical Christian objections, Freud's importance can be
further reinforced by defining defense mechanisms. Different sources
offer variations in definitions and examples. It would be wise to
weigh my definitions against other sources. This is my own
understanding of several of the classical defense mechanisms.
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DEFENSE MECHANISMS
(To print this portion separately,
go to Basic Defense Mechanisms.)
- Denial - A total refusal to face reality because
it is regarded as unacceptable or too difficult to cope with. It is
especially used by alcoholics, and by victims of abuse or
trauma.
I never drink before 4:00 p.m., so it's not a problem.
In reality, he snorts cocaine at lunch and drinks a bottle of whiskey
at 4:15 p.m. every day. He admits to drinking, but denies the real
extent. He views cocaine as a separate issue--denying that it has
any relationship to a drinking problem--so he does not even mention
it.
Mr. Olsen's doctors diagnosed him with brain cancer, and told him
he would not live more than six months. Mr. Olsen decided to enroll in
college and begin a new career. He will not listen to any suggestion
that he create a will or trust fund to provide for his
wife.
Mr. Olsen is living as though nothing unusual is happening to him.
Although going to college is a form of denial, it might actually help
him to live the remainder of his life with meaning and purpose. Not
providing for his wife, however, will bring her emotional distress and
financial hardship.
- Projection - Attributing one's thoughts, feelings,
or urges to someone else, while in denial regarding one's own
disposition. Projection can be either negative or benign, depending on
one's experiences and perception. Negative projectors are not capable
of compassion for others.
My daughter is lazy and ungrateful. She shows me no respect. I
deserve better.
In reality, the mother is lazy and arrogant, does nothing around the
house, and desires servitude and adoration from her daughter. The
daughter deserves a mother who would nurture her.
"I think Ronald was flirting with me today," Jonathan
said with disgust.
In reality, Jonathan is sexually attracted to Ronald, but his own
impulses are felt as threatening to his masculinity. So, he looks upon
Ronald as possessing these impulses.
Amy thinks her co-workers are basically kind-hearted.
In reality, Amy is kind-hearted and her co-workers are vicious
gossips who slander her. But Amy is not prepared to take charge of her
situation (i.e., acknowledge her hurt feelings and accept the stress of
looking for another job).
- Introjection - Attributing others' thoughts,
feelings, or urges to oneself. It is the opposite of
projection.
Becky believes she is a bad girl.
In reality, Becky has a bad mother. Becky is too young to face this
terror. Her mother is her world because she is a dependent child.
She absorbs ownership of badness into herself as a means of preserving
an image of a loving and lovable mother.
- Rationalization - A false but plausible
explanation which hides the real motives or reasons for one's actions
or feelings. It is similar to blaming, except that it is often
used to repair wounded self-esteem after an experience of
failure.
I did not win any prizes in the pie-baking contest because the
judges were unfair.
In reality, my pies lacked seasoning and the crusts were falling
apart. Since I take great pride in my baking, and my family assumed I
would win, I cannot bear the humiliation of losing. I try to maintain
my self-image by attributing my failure to the judges'
unfairness.
It didn't matter that Harvard rejected me. They're all a bunch of
snobs there, anyway. I really wanted to go to State U. with my
friends.
In reality, the student is profoundly disappointed because it had been
his lifelong dream to attend Harvard. However, his high school
performance did not meet Harvard's standards.
- Intellectualization - An explanation which
emphasizes facts and abstract or technical jargon, and ignores any
emotional content. It is not the same as objectivity because it
involves an attitude of aloofness.
Of course, when father was unfortunately diagnosed with brain
cancer, which is medically terminal and of considerable physical
discomfort to the human body, as well as mentally debilitating, it was
my immediate objective to be of assistance to mother who was burdened
with transportation problems to and from the hospital.
Naturally, I ascertained that her automobile was in pristine condition,
by perusing the operator's manual and cross-checking this data with
her repair receipts. Then, I provided her with a weekly stipend for
gasoline expenses.
The son's reaction to his father's illness involves an analysis of the
situation. The son is emotionally distanced.
- Displacement - The transfer of one's feelings,
particularly anger and frustration, from the original person to
someone else who is regarded as an easy target.
When Mr. Kramer came home from work, he berated his wife for leaving
her diamond earrings on the kitchen table.
In reality, Mr. Kramer is angry with his boss for making him work
overtime. But he fears losing his job, and he will not say no to his
boss' demands. He transfers his anger with his boss onto his
wife. Normally, he would not get upset over his wife's
earrings.
- Regression - A retreat to childlike behaviors. It
is an attempt to feel comfort and gratification.
When Michael was studying for his bar exam, he was under a lot of
stress. He seemed to sleep better if he took a teddy-bear to bed with
him.
Michael has regressed to an earlier developmental stage.
Mr. Jenkins never learned how to cook, and refuses even to make a
sandwich for himself when his wife is gone for the day.
Mr. Jenkins forces his wife to care for him as though he were a little
boy.
- Repression - The forgetting or mental pushing
aside of unpleasant memories. The repressed material, however, is not
de-activated but continues to have an impact on behavior. Repression
can be temporary or it can extend into amnesia.
Yolanda does not remember having been assaulted in the city parking
garage.
Yet, she will drive blocks out of her way to avoid the garage and to
search for an alternate parking space. Even though Yolanda does not
remember the assault, she experiences a certain level of
dysfunction.
Mrs. May was absolutely shocked when her new television was stolen
after she left her front door unlocked. How could anyone do such a
thing?! When the police arrived, they thought the thief was the same
man who stole her neighbor's car last month. Upon hearing this, Mrs.
May vaguely recalled the incident.
Mrs. May avoided anxiety by pushing aside unpleasant information, and
then taking on an attitude of naivete about human nature.
- Reaction Formation - Acting (reacting or
over-reacting) in a way which is contrary to one's real feelings. It
is a method of controlling unacceptable impulses or protecting oneself
from criticism.
Ken's ideas are always appreciated by his co-workers. "What
wonderful ideas you have--I think you have a marvelous intellect,"
Debra said enthusiastically.
In reality, Debra secretly disagrees but fears being criticized by the
majority. She over-compensates with her remarks in order not to be
suspected of disagreement.
Barry feels that all wars are unjust and inflict untold misery on
innocent civilians. He joins protest marches at every
opportunity.
In reality, Barry will not fight because he is a coward and runs from
confrontation. He does not want to be disgraced on the battlefield.
By joining protest marches he can feel superior to the
military.
When Mrs. Wong broke her leg, her neighbor did nothing to help her.
Now she hates her neighbor. However, Mrs. Wong is a Christian and
feels she should love everyone. She picks some roses from her garden
and takes them to her neighbor.
Mrs. Wong did not give the roses out of Christian charity, but to
control her intense feelings and to maintain her neighbor's good
opinion of her. Also, by showing thoughtfulness toward her neighbor,
she expressed her own unfulfilled desire to have been treated
better.
- Sublimation - A constructive diverting of
aggressive urges into socially or culturally acceptable forms of
behavior. Artistic work and sports are often manifestations of
sublimation. This is a mature defense mechanism.
When Jennifer's sister was killed by a drunken driver, she felt rage
and wanted to set fire to the driver's house.
Jennifer created a memorial photo album on her sister's life and gave
it to her nieces. Not only did this afford her greater closure over
her sister's death, but it also brought her nieces closer to
her.
Ryan was physically abused by his older brothers when he was
growing up. He always felt helpless and angry.
Ryan trained in the martial arts and, as a young man, opened his own
karate school for boys and girls. Not only has Ryan learned how to
channel his anger, but he also obtains great satisfaction from teaching
youngsters how to defend themselves.
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Radical Christians seem
to reject Freud because of his negative remarks about religion.
Although his remarks could be regarded as supportive of atheism
(Freud was a Jew by background), he wrote as a practicing psychoanalyst.
Therefore, his remarks could also be regarded as an evaluation of
symptomatic spirituality. That is to say, there are false Christians,
Jews, and other types of believers for whom religious devotions,
symbols, and aesthetics serve as defense mechanisms or as a concealment
of mental illness. Below are some of Freud's remarks.
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FREUD ON RELIGION
Devout believers are safeguarded in a high degree against the risk of
certain neurotic illnesses; their acceptance of the universal neurosis
spares them the task of constructing a personal one.
---The Future of an Illusion, 1927.
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Our knowledge of the historical worth of certain religious doctrines
increases our respect for them, but does not invalidate our proposal
that they should cease to be put forward as the reasons for the
precepts of civilization. On the contrary! Those historical residues
have helped us to view religious teachings, as it were, as neurotic
relics, and we may now argue that the time has probably come, as it
does in an analytic treatment, for replacing the effects of repression
by the results of the rational operation of the intellect.
---The Future of an Illusion, 1927.
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One feels inclined to say that the intention that man should be 'happy'
is not included in the plan of 'Creation.'
---Civilization and Its Discontents, 1930.
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Religion is an illusion and it derives its strength from the fact that
it falls in with our instinctual desires.
---New Introductory Lectures on Psychoanalysis, 1932.
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Who are the people,
professional or religious, that reject Freud? Who are they that accept
him? Is there any neutrality or objectivity? At this point, let's
reverse the question and also ask who they are that reject
Christianity? People seem to have different levels of inclusion or
exclusion of religion, especially regarding Christianity, in the
practice of psychotherapy. Below is my own configuration of these
levels. I have used an alphabetical arrangement for a specific reason.
CURRENT LEVELS OF INCLUSION/EXCLUSION
OF RELIGION IN PSYCHOTHERAPY
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- Anti-Christianity - They reject Christians
(Baptists, Catholics, etc.). Just the mention of Jesus Christ seems to
invite their anger and ridicule. But, they accept the meditative and
philosophical components of Buddhism, Yoga, New Age, etc. Many private
practitioners seem to fall into this category.
- Atheist - They do not believe in any deity figure.
Some unbelievers are (1) strongly anti-religion, some are (2) tolerant
of believers, and some (3) wish they could believe. Atheists are
spread between categories A and C in terms of the workplace. Just as
some therapists prefer to keep their religion private, atheists also do
not always disclose this information about themselves.
- Secular - They are open to both religious and
non-religious patients, and practice within a broad range of theory and
specialties. Most mental health programs function in this mode, and
some private practitioners.
- Faith-based - They include Scripture and prayer as
part of the counselling process. Both professional and pastoral
counsellors belong to this category. Psychological theories and
approaches are used on a selective basis, with the Bible as the
ultimate authority. A.A.'s Twelve Steps are accepted with emphasis on
Jesus Christ as a Higher Power.
- Radical Evangelistic - They focus exclusively on
religious conversion as the way to deliver people from addiction and
mental illness. In their rejection of Freud and other theorists, they
tend to focus on those who are anti-Christianity as representative of
the whole. They are not cultists, but are firm in their belief that
the grace of God is sufficient.
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In the category of
C-Secular, the term secular is used in a pro-active, generative
manner rather than in a worldly, self-serving manner. Secular
means, simply, non-religious (not anti-religious). Most of us interact
within secular society, even if we are members of a church or ethnic
sub-culture. The family doctor, the postman, the cashier at the
supermarket, the waitress at our favorite restaurant, the police
officer, the taxi driver, the car mechanic: we all encounter one
another according to our functions within secular society. To be
identified as religious, therefore, is to conduct oneself and to treat
others in accordance with spiritual values. In other words, we do not
live in a theocracy where everyone, supposedly, believes in the same
things. Even if we accept that we are "one nation under
God," our government does not attempt to tell us where to worship
or how we should pray in our personal lives.
Now, what does the
letter C mean? On the keys of a piano, there is a centrally
located note designated as middle-C. All other notes fall to the left
or right of middle-C. Bass notes fall to the left, and treble notes to
the right. Most songs can be played with the notes clustered around
middle-C. The very low and very high octaves get less attention.
Likewise, C-Secular is designated as a category of counselling that can
meet the needs of most patients: from the religious to the
non-religious. Inasmuch as C-Secular rests on professional knowledge
and ethics, therapists in this mode can create different kinds of
music.
If some patients prefer
the services provided by the A, B, D, and E categories, this can be
managed without rejection or condemnation of C-Secular. The category
of E-Radical Evangelistic is the most isolated because it prohibits any
overlap with the larger counselling community. If a song were composed
only on the E-Radical notes, it would be more like an exercise in
skills-building or more suited for a solo on the piccolo. Most of us
would not thrive on listening to high-pitched music all the time.
Radical Christians
believe in spiritual deliverance from mental disorders, and that such
deliverance can be obtained only through Jesus Christ. The Bible and
the Bible only contains all the answers to life's problems. Radical
Christians disapprove of pastoral counselling because it incorporates
hypotheses and theories, such as the definitions of defense mechanisms,
from secular psychology. Radical Christians view modern psychology as
making excuses for sin.
Why this view that the
Bible contains the solutions to all psychological problems? Even
radical Christians would not claim that the Bible can cure all medical
problems. Radical Christians wear eyeglasses, go to the dentist for a
root-canal, and take an aspirin when they have a headache. They would
consider it fanatic and cruel, for example, to deprive a child of
surgery on the basis that either prayer should deliver him from his
malady or it is the will of God that he die. Even radical Christians
go the supermarket and buy food to eat, as opposed to waiting for manna
to drop down from Heaven. Why the resistance to psychological help,
and to seeking this help from a secular psychotherapist?
Do radical Christians
view secular psychotherapists as competitors in the art of healing?
Does this rattle the foundations of their faith? Is Freud's
"talking cure" felt as a threat to prayer, meditation, or
confession? Are radical Christians in denial? Have they invented and
merged with a "universal neurosis" (a false god or false
church) that spares them from having to acknowledge their unresolved
conflicts and consequent dysfunction? Are they repressing childhood
trauma under the guise of deliverance? Are they projecting their lack
of real faith onto others, especially onto secular psychotherapists?
Are they displacing their anger with God onto anyone who uses "the
rational operation of the intellect?"
No doubt, some people
are delivered from addiction and mental disorders (and medical
conditions) through faith and prayer. Let me make it clear that I
believe in miracles. But I am suspicious if miracles are built into a
program. If defense mechanisms pass for a miracle, then the so-called
miracle will eventually degenerate. True religion must withstand
rational investigation, critique, and skepticism. For many believers,
Christian living is a process, an ongoing challenge, and a mystery that
contains varied interwoven strands of enlightenment. Certainly, the
Bible shows us the way to holiness. Even so, various secondary
resources can help us to appreciate and apply the teachings of the
Bible with greater maturity.
It is no surprise that
the categories of A-Anti-Christianity and E-Radical Evangelistic are
at opposite ends. Yet, they are dependent on each other to reinforce
the righteousness of their stance. This is sad and unnecessary.
Neither category is pro-active. Both categories, if they were willing,
could offer their services without the hostile connection to each other.
If anti-Christians want to offer Asian meditative influences as an
additional specialty to their psychotherapy skills, they have a legal
right to do so in our democracy. If radical Christians want to share
their faith and a path to total deliverance, they can fulfill their
mission through correct interpretation of the Bible. Unfortunately,
both categories seem to go beyond critique of each other. It is a
battle for dominance between the piccolo and the bassoon.
If I were seeking
psychotherapy today, I would consider categories C, D, B-3, and B-2, in
that order. My main concerns would be to find a therapist who would
understand me, who could be trusted with my innermost thoughts, and who
would maintain appropriate interpersonal boundaries. I would not
expect my therapist to give me spiritual advice, to be an expert in my
religion's doctrine, or to be exactly like me. I would, however,
expect my therapist to show sensitivity to my spiritual values and
respect for my chosen lifestyle. And, if I were abusing these values
to bury my unresolved conflicts: I would expect my therapist to have a
working knowledge of defense mechanisms and to help me face reality.
(Written 02/04/08: bibliography available.)
[NOTE: For other
essays on similar topics, see Doers of the Word (written 02/07/05), Miracle or Rescue: They Were Saved
(written 07/29/02).]
Until we meet
again....... .......stay sane.
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