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Religion and Spirituality in Psychiatry

Religion and Spirituality in Psychiatry

Religion and Spirituality in Psychiatry

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<strong>Religion</strong>/<strong>Spirituality</strong> <strong>and</strong> Dissociative Disorders 153a romantic relationship with a friend. Her boyfriendnever found out what happened to herafter 11 p.m. They got married <strong>in</strong> the autumn of1978. In 1994, when the story was published, thecouple already had two children.From a psychodynamic po<strong>in</strong>t of view, itseems important to emphasize that Barbaradidn’t have a romantic relationship until afterher gr<strong>and</strong>father’s death <strong>and</strong> that when her anticipatedmarriage, which meant leav<strong>in</strong>g her parent’shome, was announced <strong>in</strong> March of 1978, it wasfollowed by the end of her ordeal. What effect didthe curse that lay on her gr<strong>and</strong>father’s shouldershave on Barbara’s <strong>in</strong>capacity to start her own life?What was the nature of the relationship betweenBarbara <strong>and</strong> her gr<strong>and</strong>father? Was it necessaryfor him to die for a man to occupy a place <strong>in</strong>Barbara’s life? Was he the prey the numbers askedfor before their departure?A psychoanalytic approach would certa<strong>in</strong>lylook for an unresolved <strong>in</strong>trapsychic conflict,perhaps stemm<strong>in</strong>g from <strong>in</strong>cest, that caused theneurosis. In fact, several of Barbara’s symptomscorrespond to the classical description of hysteria.Father Sch<strong>in</strong>delholz was conv<strong>in</strong>ced that Barbarawas not suffer<strong>in</strong>g from hysteria, schizophrenia,or a paranoid disorder. He believed that the factthat Barbara remembered what the numbers hadsaid after the episodes was proof that they werenot psychiatric phenomena. This allowed her towrite down most of what happened (p. 16). Infact, this criterion is <strong>in</strong>sufficient.Ellenberger documented all the cases of multiplepersonalities while try<strong>in</strong>g to classify all thecl<strong>in</strong>ical varieties of the phenomenon. There arecases of multiple personalities who are simultaneousor successive, mutually conscious of each otheror mutually unaware of each other, <strong>and</strong> even caseswhere only one of the personalities is aware of theother.(6) The remark that Barbara was aware ofwhat happened while she was possessed after theepisodes is Father Sch<strong>in</strong>delholz’s attempt to f<strong>in</strong>da criterion that would make it possible to clearlydist<strong>in</strong>guish possession from a psychiatric disorder.His attempt must be considered with<strong>in</strong> thelarger context of the different <strong>in</strong>terpretational conflictsthat have characterized the debates betweenmedical doctors <strong>and</strong> priests s<strong>in</strong>ce the eighteenthcentury.Did Barbara suffer from hysteria or possession?Answer<strong>in</strong>g that question would lead us toreproduce the same distribution of tasks establishedbetween clerics <strong>and</strong> physicians <strong>in</strong> the eighteenthcentury. A different approach might bemore fertile. This approach admits the possibilitythat diverse <strong>in</strong>terpretational levels coexist, withBarbara’s suffer<strong>in</strong>g <strong>in</strong> a central position. Froma psychopathological po<strong>in</strong>t of view, Barbara’spsychological manifestations would undoubtedlyhave been <strong>in</strong>terpreted as a phenomenon ofhysteria. Diverse forms of somatization (cough<strong>in</strong>g,suddenly paralyzed members, convulsions,<strong>and</strong> so forth) are considered to be dist<strong>in</strong>ctivefeatures of hysteria. The problems were solvedwhen Barbara became <strong>in</strong>volved <strong>in</strong> a durable relationshipwith a man of her age, mak<strong>in</strong>g us th<strong>in</strong>kthat an <strong>in</strong>trapsychic conflict was the source ofher suffer<strong>in</strong>g. Barbara’s case was not consideredfrom that po<strong>in</strong>t of view. The phenomenon was<strong>in</strong>terpreted from the po<strong>in</strong>t of view of her family’ssystem of beliefs: a demonic possession. It is<strong>in</strong>terest<strong>in</strong>g, however, to note the fact that, aftersix years of treatment, Barbara was freed fromher suffer<strong>in</strong>g without resort<strong>in</strong>g to psychiatry.Should we compare the efficacy of the two differentsystems of treatment? In this specific case,limit<strong>in</strong>g the phenomenon to a psychiatric diagnosisof hysteria without tak<strong>in</strong>g <strong>in</strong>to considerationits spiritual mean<strong>in</strong>g would probably havemade Barbara <strong>and</strong> her family feel misunderstood,which could have led them to refuse the treatment.By listen<strong>in</strong>g to Barbara <strong>and</strong> her family overan extended period <strong>and</strong> lett<strong>in</strong>g them guide his<strong>in</strong>terventions, Father Sch<strong>in</strong>delholz was able tooffer Barbara the therapeutic support that helpedher to get through a difficult chapter <strong>in</strong> her life <strong>and</strong>achieve <strong>in</strong>dependence. We should mention thatthe priest felt on several occasions that he couldnot underst<strong>and</strong> the reality he was confrontedwith. When read<strong>in</strong>g his narration, it seems thatthe positive outcome was brought about despitehis expectations. His merit consists <strong>in</strong> his endurance;he did not ab<strong>and</strong>on Barbara when he couldhave considered the case hopeless. Too often,

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