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By J. Harold Ellens

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Extra info for Miracles: God, Science, and Psychology in the Paranormal, Volume 1, Religious and Spiritual Events (Psychology, Religion, and Spirituality)

Sample text

Rejecting what they see as Freud’s overly simplistic critique of religion, they suggest that some forms of religious belief and practice can support healthy psychological development. As a means of furnishing experienced reality, including one’s experience of the self, with personal meaning, religion can help people in the task of reality-acceptance; quite unlike what Freud thought would be the case. This view seems to be gaining wider support, so that “overall among analysts today, there is a much greater openness to and acceptance of certain religious beliefs and practices than ever before” (Blass 2006, 23).

Knopf. Noth, Martin (1943), Überlieferungsgeschichtliche Studien, Halle (Saale): Max Niemeyer Verlag. Ostow, M. (1982), Judaism and Psychoanalysis, New York: KTAV. Otto, Rudolph (1917), The Idea of the Holy: An Inquiry into the Non-Rational Factor in the Idea of the Divine and Its Relation to the Rational, J. W. , London: Oxford University Press. Republished by Oxford University Press in 1990. G. (1828), Das Leben Jesu als Grundlage einer reinen Geschichte des Urchristentums, 2 volumes, Heidelberg: C.

In order to be well psychologically, people need to be able to feel that they, their love objects, and the communities to which they belong are special. This is not something dictated by the reality principle: objectively speaking, no part of reality is any more special, blessed, or meaningful than any other. Yet, such a feeling of worth is hardly delusional, either. It is rather something no one can live without: we need what Kohut called self-objects, special people, places, and things that help us sustain a sense of coherence and vitality.

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