Este trabalho acompanha a história e evolução do modelo da ilusão aplicado à vivência religiosa, a partir das concepções de Freud, Pfister, teóricos das relações objetais, Winnicott, Vergote e Rizzuto, delineando as perspectivas abertas por essas contribuições teóricas, bem como seus limites.
RESUMO -A psicoterapia e o aconselhamento espiritual têm algumas características comuns: ambos são relações nascidas de um pedido de ajuda e seu escopo se refere ao crescimento gradual da pessoa. Porém muitas são também as diferenças, evidentes quando a referência é a psicoterapia psicanalítica. Esta é uma relação funcional e temporária, livre e assimétrica; prevê um setting preciso e a observância rigorosa das regras de abstinência e de neutralidade. Essas características estão apenas parcialmente presentes na direção espiritual que, além disso, difere também pela fi nalidade (salvação vs. bem-estar psíquico) e pelos meios (diálogo consciente vs. interpretação dos desejos inconscientes). A interação entre as duas modalidades de ajuda (por exemplo, a psicoterapia desenvolvida por um profi ssional religioso) oferece algumas possibilidades de integração, mas também muitos riscos de confusão e de sobreposição de papéis.Palavras-chave: psicoterapia psicanalítica; direção espiritual; aconselhamento religioso; neutralidade. Psychological Assistance and Religious Direction: Analogies, Differences, Integrations and ConfusionsABSTRACT -Psychotherapy and religious counselling have some common features: both are relations based on a help request and their intent is a gradual and personal growth. However, the differences are many and they become clearly visible with reference to the psychoanalytic psychotherapy. Psychoanalytic psychotherapy is a functional and temporary relationship, it is also free and asymmetric; it supposes a specifi c setting and an abstinence and neutrality rules compliance. These features are just partially present in the spiritual direction which, moreover, there is another purpose (salvation vs psychical well-being) and other means (conscious dialogue vs interpretation of unconscious desires). The interaction between these two help modalities (e.g. the psychotherapy pursued by a religious professional) gives some possible integration, but also many risks of confusion and overlapping roles.Key words: psychoanalytic psychotherapy; spiritual direction; religious counselling; neutrality. Objetivos, Opções, Limites do AtendimentoPara uma primeira aproximação a uma temática complexa como a que nos propomos, seria uma boa aquisição a que levasse a identifi car alguns pontos de confronto (semelhanças e diferenças), a indicar as possíveis interações úteis e a assinalar as conseqüências de apressadas contaminações, entre atendimento psicológico e acompanhamento espiritual. No entanto, ciente de que "onde se chega" é também função de "de onde se parte", gostaria de explicitar, a modo de premissa, algumas suposições de minha parte e os conseqüentes limites de minha intervenção.No nível metodológico, minha opção é, em primeiro lugar, por uma comunicação pragmática e efi caz, voltada para a refl exão de alguns aspectos do que já se faz, a fi m de oferecer estímulos ao debate e ao confronto. No que diz respeito a minha intervenção, isso se traduz no intento de comunicar algum fragmento de conhecimento derivado de...
The hermeneutical model of illusion, just as that of projection, has always been part of the psychoanalytic views of religion. The author presents a brief critical summary on this subject, and underlines that in relational psychoanalysis, the concept of illusion refers not to religion as such, but to the subjective experiences of desire and relatedness, that is, the source of the desire for God in man. Because of personal conflicts and their outcome, besides illusions one encounters also in such experiences, disillusion, disappointment, and even delusion. The author, while challenging the views of many scholars taking part in this debate: a) maintains that psychoanalytic interpretation is not concerned with the question of religious truth but with the formation and transformation of the process of believing; b) calls for special attention to the fact when speaking of religious representation, the focus is on the process rather than on the objects represented; c) raises his criticism at the often used expression, “unconscious representation of God”, because according to him, religion gives a name to the object of desire only when placed at the conscious and cultural level. Coherent with his basic distinction between conscious religious behaviour and the deep psychological pre-conditions, the author underlines the differences (and not necessarily the connections) between the unconscious processes of desire and the religious concepts, particularly, between the representation of God and the concept of God; between the parental imagos and the transcendent God; and between the capacity to “believe in anything at all” (Winnicott) and religious faith. The author concludes that in the illusion model, it is suggested that as part of religious maturity, one could construct the representation of God as something that is deeply connected with primary objects, while at the same time, assuming the capacity to take the necessary distance from personal desires and projections.
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