The Foundations of Psychiatry

By Silvano Arieti | Go to book overview
14. MAILLOUX, N., "Psychology and Spiritual Direction," in Braceland, F. J. (Ed.), Faith, Reason and Modern Psychiatry, p. 247, Kenedy, New York, 1955.
15. MARLING, J. M., "Opportunities for the Catholic Psychiatrist," Am. Ecclesiastical Rev., 135:73, 1956.
16. NOVEY, S., "Utilization of Social Institutions as a Defense Technique in the Neuroses," Int. J. Psychoanal., 38:2, 1957.
17. NUTTIN, J. (Tr. by Lamb, G.), Psychoanalysis and Personality, Sheed, New York, 1953.
18. PARCHEMINEY, G., "The Problem of Ambivalence," in Bruno De Jesus-Marie, P. (Ed.), Love and Violence, Sheed, New York, 1954.
19. PHILP, H. L., Freud and Religious Belief, Rockliff, London, 1956.
20. POPE PIUS XII, "Discourse to the Delegates of Fifth International Congress of Psychotherapy and Clinical Psychology," Acta Apostolica Sedis, 45:278, 1953; English tr., Linacre Q., 20:97, 1953; excerpts in Furlong, Francis P., "Peaceful Coexistence of Religion and Psychiatry," Bull. Menninger Clin., 19:210, 1955.
21. VANDERVELDT, J. H., and ODENWALD, R. P., Psychiatry and Catholicism, McGraw-Hill, New York, 1952.
22. ZILBOORG, GREGORY, "Psychoanalysis and Religion," Atlantic Monthly, 183:47, 1949.
23. —, "The Sense of Guilt," Proc. Inst. for Clergy on Problems in Pastoral Psychology, Fordham, New York, 1955.

Eilhard Von Domarus *

THE TOPIC OF PSYCHOTHERAPY and Oriental religions is formidable and ideally presupposes a wide knowledge of Western science and Oriental philosophy. But the task facing the West of coming to a greater understanding of the East has become imperative in this era, and, therefore, any attempt that may contribute to such understanding should be welcomed, despite the newness and challenge of some of the concepts it presents.

What do we want? What does the Orient want? What do we, with our scientific-psychotherapeutic methods, hope to achieve? At what does the Orient, with its spiritual-metaphysical speculations, aim? Further, what is the scientific-historical method itself? What is the spiritual-metaphysical method?

The scientific method proceeds from particulars to particulars. We observe a great many wolves being predatory and we make the inductive, "universal" statement that "all wolves are predatory"; from this proposition we deduce that any particular wolf we may see thereafter is also predatory. Such a universal proposition, however, refers to particulars only—not to the experience of a totality involving wolves as components.

The spiritual method teaches that behind the world of seen particulars there is an unseen world which regulates all visible particulars. If we learn to experience this spiritual world of impersonal, moral laws, we can know all the particulars in their significance for the total at once. Wolves are thus seen as necessary part-events of the economy of nature, of the world, and of the cosmos.

____________________
*
Deceased.

-1015-

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