J Relig Health DOI 10.1007/s10943-013-9800-4 ORIGINAL PAPER
Recovery, Spirituality and Psychotherapy Frederick Drobin
Springer Science+Business Media New York 2014
Abstract This article concerns the relationship between addiction recovery, spirituality and psychotherapy. Since its founding, members of AA have been encouraged to pursue a spiritual life. They have also sought psychotherapy. A paradox obtains, because 51 % of therapists are atheists. Others have little awareness of the dynamics of the spiritual life. The developmental process of the spiritual life is discussed, and suggestions are made regarding how a therapist might be helpful in this process. Keywords Prayer
Alcoholics Anonymous Recovery Spirituality Psychotherapy
The Paradox From its inception, Alcoholics Anonymous has encouraged its members to develop a spiritual life. This began when Rowland H. consulted with Carl Jung. Rowland was a successful, well-bred American businessman and a chronic alcoholic. He travelled to Zurich to be analyzed by Jung for a year, after which he returned home and returned to drinking. He again consulted Jung who told him that he would only remain sober if he had a ‘‘spiritual awakening.’’ (Alcoholics Anonymous 1984, p. 114). Rowland conveyed this message to Bill W. and the other founding members of AA. Bill W. elaborated on this insight in his letters: ‘‘We know that permanent sobriety can be attained only by a most revolutionary change in the life and outlook of the individual—by a spiritual awakening that can banish the desire for drink’’ (Alcoholics Anonymous 1967, p. 171). In a parallel development, many recovering alcoholics choose to pursue psychotherapy to support their sobriety. The experience of Rowland H. and also Bill W. testify to that (Alcoholics Anonymous 1984, pp. 295–296, 334–335).
F. Drobin (&) Diocese of New York, Nyack, NY, USA e-mail: [email protected] URL: http://www.DrDrobin.com
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Thus, a curious paradox obtains. According to various surveys, 51 % of therapists have an anti-religious, anti-spirituality bias. Vivian Nix-Early found that psychotherapists in the USA generally have a greater bias against religion than the populations they serve, including people with equivalent education (Nix-Eearly 1978). Dr. David Larson and his colleagues surveyed research on religion in a number of major psychiatric journals (Larson et al. 1986). Among their findings were the following: 1. There is a wide disparity on the issues of faith and religious belief between psychiatrists and the populations they serve. While the percentage of Americans who believe in God and maintain some religious affiliation approximates 90 %, the rate for psychiatrists hovers around 43 %. 2. Religious apostasy, that is, the abandonment of one’s inherited belief, is at 40 % for psychoanalysts and only 26 % for non-psychoanalytic mental health professionals— psychiatrists, psychologists and social workers. 3. Psychiatric research on religion tends to focus on the pathological elements, especially the function of religion for mentally ill patients. It ignores the place of religious dynamics in normal human functioning. 4. The anti-religious psychiatric research tended to avoid quantitative, statistical methods and also took no account of research on religion in related social sciences. 5. This research tended to be one-dimensional, considering only one variable in the religious spectrum, such as belief. It tended to ignore the broad spectrum of religious expression, such as the ‘‘five dimensions of the religious domain: ideological, intellectual, emotional, sacramental, and consequential,’’ and the interaction of these variables in religious dynamics (Larson et al., p. 331). Here is the paradox. Recovering people may seek psychotherapy to support their sobriety, as they have also engaged a spiritual life. However, the therapists they encounter for support might have no use for spiritual pursuits and may feel that such pursuits are neurotic and misdirected. So, one woman in early recovery reported that her therapist told her, ‘‘Love your enemies doesn’t work.’’ He was referencing a gospel maxim (Mt. 5:44), and she was a practicing Catholic. I suggested that the gospel maxim was not about whether it worked. It was about the right way to live. She accepted this. The paradox is heightened by the fact that Sigmund Freud, the father of psychotherapy, wrote of ‘‘the soul’’ (seele), but considered religion ‘‘a universal obsessional neurosis’’ (Freud 1959, p. 126). He wrote numerous books and articles decrying the infantile, regressive character of religion and described himself as ‘‘a completely godless Jew’’ [einen ganz gottlosen Juden] (Freud/Pfister 1963, p. 63). Yet, he acknowledged the spiritual dimension of psychotherapy. This attitude was reported by his colleague Ludwig Binswanger (1957), who wondered, with Freud, whether some resistance in psychotherapy was a spiritual problem. Freud agreed, as Binswanger reports: ‘Yes, spirit is everything,’ even though I was inclined to surmise that by ‘spirit’ he meant in this case something like intelligence. But then Freud continued: ‘Mankind has always known that it possesses spirit; I had to show that there are also instincts’ Encouraged by this admission I went one step further, saying that I had been forced to recognize something like a fundamental religious category in man…. But now I had over-reached the limits of our agreement, and aroused his opposition; ‘Religion originates in the child’s and young mankind’s fears and need for help.’ Freud said tersely, ‘it cannot be otherwise’ (Binswanger, pp. 80–81).
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So, 51 % of therapists probably have an anti-religious, anti-spirituality bias. For the remaining 49 % of therapists who may have a more friendly attitude regarding spirituality, few have any depth acquaintance with the spiritual life, simply because this was not an aspect of their training. Most, if not all of their education and training has been in the behavioral and social sciences, which, as indicated above, can have an anti-religion, antispirituality bias. Thus, while not outright hostile, they may be uninformed. A remaining minority of therapists may have ventured beyond the above biases and misinformation, to acquaint themselves with the world of the spirit. However, this may be limited to attending a seminar, or meditation classes, Yoga classes (all good things to do) perhaps touting some ‘‘New Age’’ wisdom, which promises peace of mind, tranquility, diminished anxiety, etc., and stops there. John Doninic Crossan, of the ‘‘Jesus Seminar,’’ referred to this as ‘‘Spiritual Prozac’’ (personal communication). A further minority may have grasped the challenge and made a more serious study of the spiritual life, even developing that aspect in their personal lives. I am reminded that the American Psychological Association boasts of Division 36, The Society for the Psychology of Religion and Spirituality. This division in APA has had an interesting evolution. It began as the Catholic Psychological Association, an alternative to APA. A number of psychologists felt APA carried too atheistic a bias. They formed an alternative association. Many non-Catholics joined this association, so many, in fact, that, en masse, they joined APA under the heading ‘‘Psychologists Interested in Religious Issues’’ (PIRI). In the 1990s, this group morphed into Division 36, Psychology of Religion, and more recently into its present title. It would be fair to suspect the psychologists were attracted to Division 36 precisely because their training was devoid of anything dealing with religion and/or spirituality. While APA boasts some 36,000 members, Division 36 reports about 900 members, or 2.5 % of the association, a decided minority. Thankfully, some therapists, albeit a minority of a minority, have taken ‘‘The Road Less Travelled,’’ to borrow the title of Scott Peck’s book. One such person was Kendra Smith, the wife of religion scholar, Huston Smith. Dr. Smith, a psychotherapist, spent 6 months in a silent retreat at a Buddhist center in Massachusetts. She reported that this experience allowed her to delve deeper into her psyche than all of her previous therapy. But again, this is a decided minority in the therapy profession.
The Paradigm Nonetheless, this minority faction discovers realities which the spiritual sages have known and wrestled with for centuries, such as the ‘‘Stages of Spiritual Development.’’ Just as the human psyche develops through the stages of psychic growth, first elucidated by Freud (1953), so also the soul follows a demarcated developmental path. The graph of this path would be something like the following: Union Illumination Purgation Consolation
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These are presented in ascending order, to illustrate the developmental process, from beginning stages on the left, to the more advanced stages, going up to the right, similar to Erik Erikson’s ‘‘Epigenetic Chart’’ depicting the ‘‘Eight Ages’’ of human development, upward and to the right (Erikson (1950), p. 273). The process seems to be non-negotiable.
The Experiences The Way of Consolation referring to the early stages of spiritual life describes the pleasant experiences—peace, tranquility, etc.—that many people have at those initial retreats or seminars. They are not unlike the ‘‘falling-in-love’’ experiences, or romance, early on in our intimate relationships. Recovery people refer to these experiences as ‘‘The Pink Cloud.’’ I once heard a man who had successfully navigated the early stages of addiction recovery express, tearfully, how deeply he loved God. In my skepticism, I thought, ‘‘I wonder what you are going to sound like about a year from now.’’ The experience of Consolation, like romance, is transitory. It is the invitation to continue on the path. The Way of Purgation is the difficult, taxing experience of ‘‘cleaning up our Karma,’’ wrestling with our character defects, sins and faults. For recovery people familiar with ‘‘The Twelve Steps,’’ Steps Four through Nine eloquently describe the purgative process. Absent a framework like the Steps, the process seems to happen on its own, an indication, I believe, that the dynamics of grace are operative in the soul. Since this experience is so taxing, it is not surprising that there are many who give up. Dropouts are numerous. For recovery people, this is especially worrisome, because giving up on spiritual growth may trigger a relapse, which brings bigger problems. Especially important to note regarding the purgative phase is a sub-phase called ‘‘aridity.’’ Here, any experience of consolation or peace is long gone. We may feel like God is totally absent from us, may even question the existence of God and may wonder why we are pursuing a spiritual life with no obvious payoff. Bill W. experienced this for an extended period. It is sometimes referred to as ‘‘the years of Bill’s depressions— 1944–1955—… when he did the most exhausting and intensive work for AA.’’ (Alcoholics Anonymous 1984, p. 303). Tom P., one of the co-founders, compared Bill’s experience to that of another great spiritual teacher: ‘‘This guy learned a lesson that all enlightened people learn… St. Francis of Assisi, who was Bill’s patron saint, said: ‘Since the day of my conversion, I have never been well’ ‘‘ (Alcoholics Anonymous 1984, p. 302). Mother Teresa also lived, for years, with darkness and doubt about her mission. Her confident, Father Joseph Neuner, reported this: In our meetings Mother Teresa began to speak about the trials of her inner life…. So I asked her to write down her experiences… I was deeply impressed by the honesty and simplicity of her account and the deep anxiety she was going through in utter darkness: Was she on the right path or had she become the victim of a network of illusions? Why had God abandoned her totally? Why this darkness whereas in her earlier life she had been so close to God? (quoted in Kolodiejchuk (2007), p. 209). A similar experience sometimes occurs in long-term psychoanalytic therapy. My supervising analyst once reported his experience: ‘‘You lie there on that couch—no dreams, no associations, total boredom—clicking off in your mind how many nickels each moment of silence is costing you, knowing you will come back and do it again tomorrow’’ (personal communication).
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The temptation here, for the uninformed therapist, is to equate this experience with clinical depression and to perhaps recommend medication. This would certainly complicate the treatment and the spiritual process. Therefore, an ongoing diagnostic process is vital. This process should account for the spiritual reality, mainly that the purgative process is necessary, and it is a different reality from clinical depression. Probably what is happening in this stage is a complete reorganization of the psyche. It happens at such a deep level that we are unaware of the process. Therefore, it is essential that we trust the process. For religious people, this equates with ‘‘Faith,’’ as Faith equals Trust. We learn that grace is active in our souls, regardless our of awareness. But, with determination and faith, the purgative process comes to an end, for now. Fr. Benedict Groeschel, writing about the end of the purgation offers this: ‘‘… at the end of purgation one appears like an infected person who has been shaven and deloused. ‘‘ He also describes the transition from the purgative to the Illuminative stage: ‘‘The illuminative way is not a cloudless summer day. It is a spring morning after a bad storm’’ (Groeschel (2000), pp. 146, 139). The Way of Illumination usually comes upon us gradually. At some point, we notice we are in a new environment, and it was not a geographical change. We experience less anger and anxiety. Good behavior comes more naturally. To quote from the ‘‘Big Book’’ of AA, ‘‘We will intuitively know how to handle situations that used to baffle us.’’(Alcoholics Anonymous 1976, p. 84). We are more tolerant and accepting. We pray more naturally, less obsessively. Our God-image has evolved away from infantile projections (God as Cop, Santa Claus, Fairy Godmother) to something more dynamic and intimate. Doing good and living authentically, that is, discovering our ‘‘True Self,’’ these become primary, if unarticulated values. Buddhists call this ‘‘Enlightenment.’’ Western traditions use the term ‘‘Illumination.’’ Both terms refer to ‘‘light.’’ This is appropriate. During purgation, we experienced darkness. Now there is more light. The Way of Union, or Unitive Way, is the culmination of the spiritual quest, representing the experience of ongoing closeness to God. Perhaps most of us reach this experience at life’s end. People—sages and saints—who have arrived here earlier say the experience is ‘‘non-verbalizable,’’ something which cannot be described. Then, they go to write tomes about the experience, ecstatic experiences, out-of-body experiences, etc., which are frequently accompanied by renewed purgations. The major faith traditions report ‘‘mountain experiences’’—Moses on Mts. Horeb (Ex. 3:1) and Sinai (Ex. 24: 12–18), Jesus on the mountain of the Transfiguration (Mt. 17: 1–8). I take Martin Luther King’s ‘‘I’ve been to the mountain’’ speech as the report of such an experience. It is important to bear two points in mind about these experiences: (1) They are totally a gift from above. We cannot buy or manufacture them, and (2) in the examples just named (Moses, Jesus, Martin) the recipients continued with their work in society after the experience. For example, Moses led the Israelites out of Egypt and, after Mt. Sinai, gave them the law. Jesus continued his March to Jerusalem. Martin was in Memphis demonstrating on behalf of the city’s sanitation workers. Mother Teresa continued her work, even in her darkness. And, recovery people have the Twelfth Step: ‘‘Having had a spiritual awakening as a result of these steps, we tried to carry this message to alcoholics’’ (Alcoholics Anonymous 1976, p. 60). Our work for others is the capstone of our spiritual lives.
Psychotherapy and Spirituality, Again So, given the above information, what is the role of the psychotherapist in the spiritual growth of the recovering person?
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I would suggest that the therapist’s most important function is to assist the client during the purgative process. This happens most effectively by (1) supporting the client through Steps Four through Nine. This requires, of the therapist, a thorough familiarity with the Steps and their function in the recovery process. Step Five especially (we ‘‘admitted to God, to ourselves, and to another human being the exact nature of our wrongs’’) requires the therapist to take this process seriously, and not pooh pooh or dismiss the client’s struggle (Alcoholics Anonymous 1976, pp. 58–59). And (2), the therapist’s task is also to clarify the client’s religious and/or spiritual projections. Clients coming from a history of abuse frequently have a distorted God-image. I heard Fr. Groeschel describe his early experience as Chaplain at Children’s Village. He was attempting to teach a group of children how to say the Lord’s Prayer: ‘‘Now pray to God like He was your father.’’ One young boy stood up and proclaimed, ‘‘Father Benedict, My father’s a son-of-a-bitch!’’ Our God-image, as well as our attitude toward religion, is usually an amalgam of early experiences. I frequently hear recovery people denigrate established religion, while meeting in churches and synagogues, guests of those very institutions! This is not to say that the institutions and/or their employees are sinless. They are not. The problem is with the resentment which impedes our lives. When our God-image is contaminated and toxic, our spiritual growth is hindered. This needs to be carefully and respectfully analyzed, so that our possibilities for healthy experience are enhanced.
What about Prayer? The Eleventh Step reads: We ‘‘Sought through prayer and meditation to improve our conscious contact with God as we understood Him, praying only for knowledge of His will for us and the power to carry that out’’ (Alcoholics Anonymous 1976, p. 59). Regular prayer is the lifeblood, the sine qua non, of the spiritual life. I am heartened when I hear recovery folks speak of ‘‘bookends,’’ prayer at the beginning and end of each day. When I ask ‘‘What do you pray for or about?’’ I usually hear, ‘‘I pray, ‘Please keep me sober today’.’’ This, too, is heartening. It is a confirmation of the Third Step, turning ‘‘our lives over to the care of God’’ (Alcoholics Anonymous 1976, p. 59). Growing up Catholic, I was frequently cautioned against ‘‘gimme prayers,’’ that is, praying for ourselves and/or our basic needs. The Eleventh Step seems to echo this advice. Thus, ‘‘… praying only for knowledge of His will for us and the power to carry that out’’ is written into the step (Alcoholics Anonymous 1976, p. 59). I believe the intention here is to guard against narcissism and self-concern. Religion and spirituality derive from the attempt to satisfy some human need, from filling our stomachs to understanding our place in the cosmos. To implore divine assistance in these efforts is not per se narcissistic. It frequently is our frail attempt to maintain our ‘‘conscious contact’’ with the Higher Power. Thus, I believe praying for our needs and the needs and lives of others is a means of maintaining that contact. Also, over the long haul, when we realize the effects of our prayers, we are reminded of God’s loving care and kindness. The ‘‘How’’ of prayer is a frequent question. Jesus’ disciples apparently asked for some guidance: ‘‘Lord, teach us to pray, just as John taught his disciples’’ (Lk. 11: 1). Considering that there is so much religion in our culture, it is a reasonable question to ask, ‘‘Why are people not taught to pray?’’ Ritual prayer abounds, yes. But personal, intentional prayer from the heart, not so much.
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So, the first step is to find a regular time in your daily schedule. If its regular, it will become habitual, and then, effective. The second step is to establish a physical ‘‘prayer posture.’’ Some people kneel, carrying over a practice learned earlier. Others employ other means, such as Yoga technique, the cross-legged ‘‘Lotus’’ posture. Still others employ Zazen ‘‘sitting.’’ Or, plain sitting in a chair, palms open, facing upward. Its important to find a posture that works, that is, one which keeps us focused and awake and also which is not tortuous. Then, breathing deeply and naturally, begin your conversation with God, locating him/ her one inch to the left of your sternum, not outside and beyond. If you begin with your ‘‘gimme prayers,’’ this will eventually morph into—everything. You will be praying for your needs, for friends and family, for world peace—everything, over time.
References Alcoholics Anonymous. (1967). As Bill sees it: The A.A. way of life … selected writings of A.A’.s cofounder. New York: Alcoholics Anonymous World Services. Alcoholics Anonymous (1976). Alcoholics Anonymous World Services, New York. Alcoholics Anonymous. (1984). Pass it on, the story of Bill Wilson and how the A.A. message reached the world. New York: Alcoholics Anonymous World Services. Binswanger, L. (1957). Sigmund Freud: Reminiscences of a friendship. New York: Grune and Stratton. Erikson, E. (1950). Childhood and society. New York: Norton. Freud, S. (1953).Three essays on a theory of sexuality. In J. Strachey (Ed. and trans.), The standard edition of the complete psychological works of Sigmund Freud (Vol. 7, pp. 123–124). London: Hogarth Press. (Original work published in 1905). Freud, S. (1959). Obsessive actions and religious practices. In J. Strachey (Ed. and trans.), The standard edition of the complete psychological works of Sigmund Freud (Vol. 9, pp. 115–139). London: Hogarth Press. (Original work published in 1907). Freud, S., & Pfister, O. (1963). Psychoanalysis and faith: the letters of Sigmund Freud and Oskar Pfister (E. Freud, Meng, H. Eds., E. Mosbacher, Trans.). New York: Basic Books. Groeschel, B. J. (2000). Spiritual passages: The psychology of spiritual development. New York: Crossroad. Kolodiejchuk, B. (2007). Mother Teresa. New York: Doubleday. Larson, D. B., Pattison, E. M., Blazer, D. G., Omran, A. R., & Kaplan, B. H. (1986). Systematic analysis of research on religious variables in four major psychiatric journals, 1978–1982. American Journal of Psychiatry, 143, 3 March 1986, pp. 329–334. Nix-Early, V. C. (1978). A study of the religious values of psychotherapists (Unpublished Doctoral dissertation, New York University, 1978).
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Recovery, Spirituality and Psychotherapy Frederick Drobin
Springer Science+Business Media New York 2014
Abstract This article concerns the relationship between addiction recovery, spirituality and psychotherapy. Since its founding, members of AA have been encouraged to pursue a spiritual life. They have also sought psychotherapy. A paradox obtains, because 51 % of therapists are atheists. Others have little awareness of the dynamics of the spiritual life. The developmental process of the spiritual life is discussed, and suggestions are made regarding how a therapist might be helpful in this process. Keywords Prayer
Alcoholics Anonymous Recovery Spirituality Psychotherapy
The Paradox From its inception, Alcoholics Anonymous has encouraged its members to develop a spiritual life. This began when Rowland H. consulted with Carl Jung. Rowland was a successful, well-bred American businessman and a chronic alcoholic. He travelled to Zurich to be analyzed by Jung for a year, after which he returned home and returned to drinking. He again consulted Jung who told him that he would only remain sober if he had a ‘‘spiritual awakening.’’ (Alcoholics Anonymous 1984, p. 114). Rowland conveyed this message to Bill W. and the other founding members of AA. Bill W. elaborated on this insight in his letters: ‘‘We know that permanent sobriety can be attained only by a most revolutionary change in the life and outlook of the individual—by a spiritual awakening that can banish the desire for drink’’ (Alcoholics Anonymous 1967, p. 171). In a parallel development, many recovering alcoholics choose to pursue psychotherapy to support their sobriety. The experience of Rowland H. and also Bill W. testify to that (Alcoholics Anonymous 1984, pp. 295–296, 334–335).
F. Drobin (&) Diocese of New York, Nyack, NY, USA e-mail: [email protected] URL: http://www.DrDrobin.com
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Thus, a curious paradox obtains. According to various surveys, 51 % of therapists have an anti-religious, anti-spirituality bias. Vivian Nix-Early found that psychotherapists in the USA generally have a greater bias against religion than the populations they serve, including people with equivalent education (Nix-Eearly 1978). Dr. David Larson and his colleagues surveyed research on religion in a number of major psychiatric journals (Larson et al. 1986). Among their findings were the following: 1. There is a wide disparity on the issues of faith and religious belief between psychiatrists and the populations they serve. While the percentage of Americans who believe in God and maintain some religious affiliation approximates 90 %, the rate for psychiatrists hovers around 43 %. 2. Religious apostasy, that is, the abandonment of one’s inherited belief, is at 40 % for psychoanalysts and only 26 % for non-psychoanalytic mental health professionals— psychiatrists, psychologists and social workers. 3. Psychiatric research on religion tends to focus on the pathological elements, especially the function of religion for mentally ill patients. It ignores the place of religious dynamics in normal human functioning. 4. The anti-religious psychiatric research tended to avoid quantitative, statistical methods and also took no account of research on religion in related social sciences. 5. This research tended to be one-dimensional, considering only one variable in the religious spectrum, such as belief. It tended to ignore the broad spectrum of religious expression, such as the ‘‘five dimensions of the religious domain: ideological, intellectual, emotional, sacramental, and consequential,’’ and the interaction of these variables in religious dynamics (Larson et al., p. 331). Here is the paradox. Recovering people may seek psychotherapy to support their sobriety, as they have also engaged a spiritual life. However, the therapists they encounter for support might have no use for spiritual pursuits and may feel that such pursuits are neurotic and misdirected. So, one woman in early recovery reported that her therapist told her, ‘‘Love your enemies doesn’t work.’’ He was referencing a gospel maxim (Mt. 5:44), and she was a practicing Catholic. I suggested that the gospel maxim was not about whether it worked. It was about the right way to live. She accepted this. The paradox is heightened by the fact that Sigmund Freud, the father of psychotherapy, wrote of ‘‘the soul’’ (seele), but considered religion ‘‘a universal obsessional neurosis’’ (Freud 1959, p. 126). He wrote numerous books and articles decrying the infantile, regressive character of religion and described himself as ‘‘a completely godless Jew’’ [einen ganz gottlosen Juden] (Freud/Pfister 1963, p. 63). Yet, he acknowledged the spiritual dimension of psychotherapy. This attitude was reported by his colleague Ludwig Binswanger (1957), who wondered, with Freud, whether some resistance in psychotherapy was a spiritual problem. Freud agreed, as Binswanger reports: ‘Yes, spirit is everything,’ even though I was inclined to surmise that by ‘spirit’ he meant in this case something like intelligence. But then Freud continued: ‘Mankind has always known that it possesses spirit; I had to show that there are also instincts’ Encouraged by this admission I went one step further, saying that I had been forced to recognize something like a fundamental religious category in man…. But now I had over-reached the limits of our agreement, and aroused his opposition; ‘Religion originates in the child’s and young mankind’s fears and need for help.’ Freud said tersely, ‘it cannot be otherwise’ (Binswanger, pp. 80–81).
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So, 51 % of therapists probably have an anti-religious, anti-spirituality bias. For the remaining 49 % of therapists who may have a more friendly attitude regarding spirituality, few have any depth acquaintance with the spiritual life, simply because this was not an aspect of their training. Most, if not all of their education and training has been in the behavioral and social sciences, which, as indicated above, can have an anti-religion, antispirituality bias. Thus, while not outright hostile, they may be uninformed. A remaining minority of therapists may have ventured beyond the above biases and misinformation, to acquaint themselves with the world of the spirit. However, this may be limited to attending a seminar, or meditation classes, Yoga classes (all good things to do) perhaps touting some ‘‘New Age’’ wisdom, which promises peace of mind, tranquility, diminished anxiety, etc., and stops there. John Doninic Crossan, of the ‘‘Jesus Seminar,’’ referred to this as ‘‘Spiritual Prozac’’ (personal communication). A further minority may have grasped the challenge and made a more serious study of the spiritual life, even developing that aspect in their personal lives. I am reminded that the American Psychological Association boasts of Division 36, The Society for the Psychology of Religion and Spirituality. This division in APA has had an interesting evolution. It began as the Catholic Psychological Association, an alternative to APA. A number of psychologists felt APA carried too atheistic a bias. They formed an alternative association. Many non-Catholics joined this association, so many, in fact, that, en masse, they joined APA under the heading ‘‘Psychologists Interested in Religious Issues’’ (PIRI). In the 1990s, this group morphed into Division 36, Psychology of Religion, and more recently into its present title. It would be fair to suspect the psychologists were attracted to Division 36 precisely because their training was devoid of anything dealing with religion and/or spirituality. While APA boasts some 36,000 members, Division 36 reports about 900 members, or 2.5 % of the association, a decided minority. Thankfully, some therapists, albeit a minority of a minority, have taken ‘‘The Road Less Travelled,’’ to borrow the title of Scott Peck’s book. One such person was Kendra Smith, the wife of religion scholar, Huston Smith. Dr. Smith, a psychotherapist, spent 6 months in a silent retreat at a Buddhist center in Massachusetts. She reported that this experience allowed her to delve deeper into her psyche than all of her previous therapy. But again, this is a decided minority in the therapy profession.
The Paradigm Nonetheless, this minority faction discovers realities which the spiritual sages have known and wrestled with for centuries, such as the ‘‘Stages of Spiritual Development.’’ Just as the human psyche develops through the stages of psychic growth, first elucidated by Freud (1953), so also the soul follows a demarcated developmental path. The graph of this path would be something like the following: Union Illumination Purgation Consolation
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These are presented in ascending order, to illustrate the developmental process, from beginning stages on the left, to the more advanced stages, going up to the right, similar to Erik Erikson’s ‘‘Epigenetic Chart’’ depicting the ‘‘Eight Ages’’ of human development, upward and to the right (Erikson (1950), p. 273). The process seems to be non-negotiable.
The Experiences The Way of Consolation referring to the early stages of spiritual life describes the pleasant experiences—peace, tranquility, etc.—that many people have at those initial retreats or seminars. They are not unlike the ‘‘falling-in-love’’ experiences, or romance, early on in our intimate relationships. Recovery people refer to these experiences as ‘‘The Pink Cloud.’’ I once heard a man who had successfully navigated the early stages of addiction recovery express, tearfully, how deeply he loved God. In my skepticism, I thought, ‘‘I wonder what you are going to sound like about a year from now.’’ The experience of Consolation, like romance, is transitory. It is the invitation to continue on the path. The Way of Purgation is the difficult, taxing experience of ‘‘cleaning up our Karma,’’ wrestling with our character defects, sins and faults. For recovery people familiar with ‘‘The Twelve Steps,’’ Steps Four through Nine eloquently describe the purgative process. Absent a framework like the Steps, the process seems to happen on its own, an indication, I believe, that the dynamics of grace are operative in the soul. Since this experience is so taxing, it is not surprising that there are many who give up. Dropouts are numerous. For recovery people, this is especially worrisome, because giving up on spiritual growth may trigger a relapse, which brings bigger problems. Especially important to note regarding the purgative phase is a sub-phase called ‘‘aridity.’’ Here, any experience of consolation or peace is long gone. We may feel like God is totally absent from us, may even question the existence of God and may wonder why we are pursuing a spiritual life with no obvious payoff. Bill W. experienced this for an extended period. It is sometimes referred to as ‘‘the years of Bill’s depressions— 1944–1955—… when he did the most exhausting and intensive work for AA.’’ (Alcoholics Anonymous 1984, p. 303). Tom P., one of the co-founders, compared Bill’s experience to that of another great spiritual teacher: ‘‘This guy learned a lesson that all enlightened people learn… St. Francis of Assisi, who was Bill’s patron saint, said: ‘Since the day of my conversion, I have never been well’ ‘‘ (Alcoholics Anonymous 1984, p. 302). Mother Teresa also lived, for years, with darkness and doubt about her mission. Her confident, Father Joseph Neuner, reported this: In our meetings Mother Teresa began to speak about the trials of her inner life…. So I asked her to write down her experiences… I was deeply impressed by the honesty and simplicity of her account and the deep anxiety she was going through in utter darkness: Was she on the right path or had she become the victim of a network of illusions? Why had God abandoned her totally? Why this darkness whereas in her earlier life she had been so close to God? (quoted in Kolodiejchuk (2007), p. 209). A similar experience sometimes occurs in long-term psychoanalytic therapy. My supervising analyst once reported his experience: ‘‘You lie there on that couch—no dreams, no associations, total boredom—clicking off in your mind how many nickels each moment of silence is costing you, knowing you will come back and do it again tomorrow’’ (personal communication).
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The temptation here, for the uninformed therapist, is to equate this experience with clinical depression and to perhaps recommend medication. This would certainly complicate the treatment and the spiritual process. Therefore, an ongoing diagnostic process is vital. This process should account for the spiritual reality, mainly that the purgative process is necessary, and it is a different reality from clinical depression. Probably what is happening in this stage is a complete reorganization of the psyche. It happens at such a deep level that we are unaware of the process. Therefore, it is essential that we trust the process. For religious people, this equates with ‘‘Faith,’’ as Faith equals Trust. We learn that grace is active in our souls, regardless our of awareness. But, with determination and faith, the purgative process comes to an end, for now. Fr. Benedict Groeschel, writing about the end of the purgation offers this: ‘‘… at the end of purgation one appears like an infected person who has been shaven and deloused. ‘‘ He also describes the transition from the purgative to the Illuminative stage: ‘‘The illuminative way is not a cloudless summer day. It is a spring morning after a bad storm’’ (Groeschel (2000), pp. 146, 139). The Way of Illumination usually comes upon us gradually. At some point, we notice we are in a new environment, and it was not a geographical change. We experience less anger and anxiety. Good behavior comes more naturally. To quote from the ‘‘Big Book’’ of AA, ‘‘We will intuitively know how to handle situations that used to baffle us.’’(Alcoholics Anonymous 1976, p. 84). We are more tolerant and accepting. We pray more naturally, less obsessively. Our God-image has evolved away from infantile projections (God as Cop, Santa Claus, Fairy Godmother) to something more dynamic and intimate. Doing good and living authentically, that is, discovering our ‘‘True Self,’’ these become primary, if unarticulated values. Buddhists call this ‘‘Enlightenment.’’ Western traditions use the term ‘‘Illumination.’’ Both terms refer to ‘‘light.’’ This is appropriate. During purgation, we experienced darkness. Now there is more light. The Way of Union, or Unitive Way, is the culmination of the spiritual quest, representing the experience of ongoing closeness to God. Perhaps most of us reach this experience at life’s end. People—sages and saints—who have arrived here earlier say the experience is ‘‘non-verbalizable,’’ something which cannot be described. Then, they go to write tomes about the experience, ecstatic experiences, out-of-body experiences, etc., which are frequently accompanied by renewed purgations. The major faith traditions report ‘‘mountain experiences’’—Moses on Mts. Horeb (Ex. 3:1) and Sinai (Ex. 24: 12–18), Jesus on the mountain of the Transfiguration (Mt. 17: 1–8). I take Martin Luther King’s ‘‘I’ve been to the mountain’’ speech as the report of such an experience. It is important to bear two points in mind about these experiences: (1) They are totally a gift from above. We cannot buy or manufacture them, and (2) in the examples just named (Moses, Jesus, Martin) the recipients continued with their work in society after the experience. For example, Moses led the Israelites out of Egypt and, after Mt. Sinai, gave them the law. Jesus continued his March to Jerusalem. Martin was in Memphis demonstrating on behalf of the city’s sanitation workers. Mother Teresa continued her work, even in her darkness. And, recovery people have the Twelfth Step: ‘‘Having had a spiritual awakening as a result of these steps, we tried to carry this message to alcoholics’’ (Alcoholics Anonymous 1976, p. 60). Our work for others is the capstone of our spiritual lives.
Psychotherapy and Spirituality, Again So, given the above information, what is the role of the psychotherapist in the spiritual growth of the recovering person?
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I would suggest that the therapist’s most important function is to assist the client during the purgative process. This happens most effectively by (1) supporting the client through Steps Four through Nine. This requires, of the therapist, a thorough familiarity with the Steps and their function in the recovery process. Step Five especially (we ‘‘admitted to God, to ourselves, and to another human being the exact nature of our wrongs’’) requires the therapist to take this process seriously, and not pooh pooh or dismiss the client’s struggle (Alcoholics Anonymous 1976, pp. 58–59). And (2), the therapist’s task is also to clarify the client’s religious and/or spiritual projections. Clients coming from a history of abuse frequently have a distorted God-image. I heard Fr. Groeschel describe his early experience as Chaplain at Children’s Village. He was attempting to teach a group of children how to say the Lord’s Prayer: ‘‘Now pray to God like He was your father.’’ One young boy stood up and proclaimed, ‘‘Father Benedict, My father’s a son-of-a-bitch!’’ Our God-image, as well as our attitude toward religion, is usually an amalgam of early experiences. I frequently hear recovery people denigrate established religion, while meeting in churches and synagogues, guests of those very institutions! This is not to say that the institutions and/or their employees are sinless. They are not. The problem is with the resentment which impedes our lives. When our God-image is contaminated and toxic, our spiritual growth is hindered. This needs to be carefully and respectfully analyzed, so that our possibilities for healthy experience are enhanced.
What about Prayer? The Eleventh Step reads: We ‘‘Sought through prayer and meditation to improve our conscious contact with God as we understood Him, praying only for knowledge of His will for us and the power to carry that out’’ (Alcoholics Anonymous 1976, p. 59). Regular prayer is the lifeblood, the sine qua non, of the spiritual life. I am heartened when I hear recovery folks speak of ‘‘bookends,’’ prayer at the beginning and end of each day. When I ask ‘‘What do you pray for or about?’’ I usually hear, ‘‘I pray, ‘Please keep me sober today’.’’ This, too, is heartening. It is a confirmation of the Third Step, turning ‘‘our lives over to the care of God’’ (Alcoholics Anonymous 1976, p. 59). Growing up Catholic, I was frequently cautioned against ‘‘gimme prayers,’’ that is, praying for ourselves and/or our basic needs. The Eleventh Step seems to echo this advice. Thus, ‘‘… praying only for knowledge of His will for us and the power to carry that out’’ is written into the step (Alcoholics Anonymous 1976, p. 59). I believe the intention here is to guard against narcissism and self-concern. Religion and spirituality derive from the attempt to satisfy some human need, from filling our stomachs to understanding our place in the cosmos. To implore divine assistance in these efforts is not per se narcissistic. It frequently is our frail attempt to maintain our ‘‘conscious contact’’ with the Higher Power. Thus, I believe praying for our needs and the needs and lives of others is a means of maintaining that contact. Also, over the long haul, when we realize the effects of our prayers, we are reminded of God’s loving care and kindness. The ‘‘How’’ of prayer is a frequent question. Jesus’ disciples apparently asked for some guidance: ‘‘Lord, teach us to pray, just as John taught his disciples’’ (Lk. 11: 1). Considering that there is so much religion in our culture, it is a reasonable question to ask, ‘‘Why are people not taught to pray?’’ Ritual prayer abounds, yes. But personal, intentional prayer from the heart, not so much.
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So, the first step is to find a regular time in your daily schedule. If its regular, it will become habitual, and then, effective. The second step is to establish a physical ‘‘prayer posture.’’ Some people kneel, carrying over a practice learned earlier. Others employ other means, such as Yoga technique, the cross-legged ‘‘Lotus’’ posture. Still others employ Zazen ‘‘sitting.’’ Or, plain sitting in a chair, palms open, facing upward. Its important to find a posture that works, that is, one which keeps us focused and awake and also which is not tortuous. Then, breathing deeply and naturally, begin your conversation with God, locating him/ her one inch to the left of your sternum, not outside and beyond. If you begin with your ‘‘gimme prayers,’’ this will eventually morph into—everything. You will be praying for your needs, for friends and family, for world peace—everything, over time.
References Alcoholics Anonymous. (1967). As Bill sees it: The A.A. way of life … selected writings of A.A’.s cofounder. New York: Alcoholics Anonymous World Services. Alcoholics Anonymous (1976). Alcoholics Anonymous World Services, New York. Alcoholics Anonymous. (1984). Pass it on, the story of Bill Wilson and how the A.A. message reached the world. New York: Alcoholics Anonymous World Services. Binswanger, L. (1957). Sigmund Freud: Reminiscences of a friendship. New York: Grune and Stratton. Erikson, E. (1950). Childhood and society. New York: Norton. Freud, S. (1953).Three essays on a theory of sexuality. In J. Strachey (Ed. and trans.), The standard edition of the complete psychological works of Sigmund Freud (Vol. 7, pp. 123–124). London: Hogarth Press. (Original work published in 1905). Freud, S. (1959). Obsessive actions and religious practices. In J. Strachey (Ed. and trans.), The standard edition of the complete psychological works of Sigmund Freud (Vol. 9, pp. 115–139). London: Hogarth Press. (Original work published in 1907). Freud, S., & Pfister, O. (1963). Psychoanalysis and faith: the letters of Sigmund Freud and Oskar Pfister (E. Freud, Meng, H. Eds., E. Mosbacher, Trans.). New York: Basic Books. Groeschel, B. J. (2000). Spiritual passages: The psychology of spiritual development. New York: Crossroad. Kolodiejchuk, B. (2007). Mother Teresa. New York: Doubleday. Larson, D. B., Pattison, E. M., Blazer, D. G., Omran, A. R., & Kaplan, B. H. (1986). Systematic analysis of research on religious variables in four major psychiatric journals, 1978–1982. American Journal of Psychiatry, 143, 3 March 1986, pp. 329–334. Nix-Early, V. C. (1978). A study of the religious values of psychotherapists (Unpublished Doctoral dissertation, New York University, 1978).
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