Babu Sebastian CMF

Every psychological theory contains within its central postulates implicit assumptions about human nature and its condition. This article attempts to bring to light the underlying psychological anthropology informing the theory of psychoanalytic self psychology proposed by the noted psychoanalyst Heinz Kohut. Self psychology is a psychoanalytical theory that concerns itself with the development, organization, and sustenance of the self in an empathic milieu and with the consequent limits on the development of the self in the form of disorders of the self in the absence of empathic responsiveness. Using the constructs of Tragic Man, selfobject relating, empathy, and openness of the self to the transcendent, we attempt to delineate the understanding of the human person that informs the central psychological postulates in the theory of psychoanalytic self psychology.

One of the worrying issues relating to the life of Consecrated persons today is the growing phenomenon of mediocrity and compromised integrity among some. An inquiry into why many consecrated persons end up living this way would reveal several factors such as the failure to construct a solid personal and religious identity, lack of internalization of vocational values and of any significant ideals in life, weakening of one’s life of faith, inadequate identification with the vocational project, secularization of the modern society and relativisation of absolutes and ideals, difficulty to live in the prospective of distant future, struggle experienced in the structuring of desire, a poorly formed conscience, inadequate vocational motivation, and the individual’s psychodynamics. This article is an attempt to examine the problem of mediocrity among the consecrated, examining some of its reasons and what may be done to help so that such persons can live their life of consecration with greater conviction, joy, passion, integrity, and commitment.

We live in a society that lays much importance to appearances which necessitate hypocritical behavior to some extent as a strategy of everyday living. However, the practice of hypocrisy becomes worrying when those expected to give a living testimony to moral and religious values, such as consecrated persons, end up living lives that reek of interpersonal deception and moral hypocrisy even at disturbing levels. Such hypocritical behaviour may range from the alarming cases of immorality, abuse of power, position and money involving religious who otherwise are the champions of virtues and ideals in the eyes of the most people, to everyday instances of interpersonal deception and keeping up appearances by religious in order to feel morally superior to the rest. This paper attempts to take a close look at the practice of moral hypocrisy among some consecrated persons, its psycho-dynamic roots, its effects on personal and community life and what may be done to help such individuals to begin to embrace the truth, wholeness and beauty of their real selves.

L’articolo offre una spiegazione psicodinamica del fenomeno della doppia vita fra le persone consacrate che le fa vivere contemporaneamente in due mondi contraddittori dal punto di vista morale e religioso. Si indiaga dal punto di vista psicodinamico, in che cosa consiste questa divisione nel loro Sé, quale è la sua origine, come fa a conservarsi e che cosa si può fare per favorire, invece, l’armonia e l’unità del Sé affinché possano vivere la loro consacrazione con gioia nella verità del loro essere.

The quality of striving for excellence is a very desirable attribute that is often recommended by all for all. While this may well be so, when the chief preoccupation of one's desires, acts and thoughts becomes perfection, one easily slips into the not-so-comfortable category of being considered a perfectionist. It is very different from the quality of striving for excellence present in a consecrated person in wanting to do good for the people of God in the best manner using all of one's talents. The article attempts to highlight some of the salient features of perfectionism (an undesirable attribute) as it presents itself in consecrated life and what could be done to help perfectionist religious from a psychological point of view.

ABSTRACT
This article aims at taking a close look at the divided-self experi¬ence of some consecrated persons, which makes them live contem¬poraneously in two worlds that are mutually contradictory from the point of view of the moral and religious values which they profess. We try to examine the phenomenon of the internally divided lives of such persons from a psychodynamic perspective, looking at how it may originate, develop and maintain itself within individuals and what may be done to help such persons eventually achieve a level of inner harmony and integration so that they can live joyful and whole¬some lives as consecrated.

Keywords: Divided self, Consecrated life, Psychodynamic perspective, Moral hypocrisy, Disavowal, Healthy sense of shame, Unified self, Unconditional acceptance.

This article aims at exploring some of the psycho-spiritual aspects of living the vow of religious obedience in the present times. It begins with a brief look at the concept of intellectual obedience to the will of the religious authority and examines obedience as an act of the mind, heart and will of the person, where one seeks to conform his will to the mind of Christ the obedient Son. Considering the psychological aspects of religious obedience, the article points out the crucial role that reciprocal trust plays in the interpersonal space between authority and subjects, besides examining closely the various forms of immaturities that may be present in the individual which may render living of religious obedience a difficult everyday experience. Finally, the article looks at what makes religious obedience an expression of the psychological and spiritual maturity of the individual.
Keywords: religious obedience, intellectual obedience, trust, immaturities, personality styles, spiritual maturity

This article examines a present day sociological reality – increasing narcissistic tendencies in persons – using Heinz Kohut’s Self Psychology model as a theoretic framework to understand the inner dynamics of persons with narcissistic vulnerabilities. After a brief look at how Self Psychology understands the phenomenon of narcissism and its inherent psychodynamics, the article tries to explore narcissistic tendencies among priests and religious in formation. The underlying hypothesis is that if the present day society witnesses a rise in narcissistic tendencies, at least some persons entering priestly and religious life hailing from the same society may present narcissistic issues. The article seeks to apply some of the principles of Self Psychology regarding narcissistic phenomena in the context of priestly and religious formation and life. The article proposes that a genuine experience of empathic understanding of and responsiveness to one’s narcissistic needs during the formation could lead to potential transformation of narcissism among the priests and religious.

This research study is an attempt to engage two widely different models in an interdisciplinary dialogue and examine the ‘goodness of fit’ between them for reciprocal enrichment. The first, the Self Psychology of Heinz Kohut, is a contemporary psychoanalytic model which proposes a very useful theoretical and therapeutic framework for the understanding and the treatment of narcissistic disturbances or disorders of the self. The restoration of the self who suffers from narcissistic vulnerabilities is the therapeutic objective of Self Psychology. The second, proposed by the Institute of Psychology at the Pontifical Gregorian University in Rome, which we refer to in this study by the acronym, the ‘I.P. model’, is a theoretical framework with a Christian anthropological focus and a pedagogical orientation. This model proposes a therapeutic/pedagogic intervention method known as ‘Vocational Growth Sessions’ or VGS which aims at authentic spiritualization of the human and psychological struggle of the person seeking help and more specifically has the main objective of recovering the mystery dimension in the person.
The research explores the basic postulates, the inherent anthropological vision, and the proposed therapeutic approach in Self Psychology and places it in dialogue with the anthropological vision, theoretical and therapeutic/pedagogic framework proposed by the I.P. model. In particular, the research focuses on the therapeutic objective of restoration of the self in Self Psychology and the pedagogical objective of recovery of human mystery in the I.P. model. The study points out the anthropological insufficiencies in the Self Psychology model and shows how it can be complemented and completed by the anthropological vision offered by the I.P. model. Furthermore, examining in detail Self Psychology’s claim that the narcissistic patient’s experience of the therapist as an empathically understanding mature selfobject leads to change and restoration of self, this study proposes that in cases of subjects with narcissistic vulnerabilities, the VGS proposed by the I.P. model could effectively adapt this therapeutic principle of self psychology which is based on empathy. The research study argues that in cases of persons who present narcissistic vulnerabilities, the restoration of the self goes before the recovery of the mystery dimension in the pedagogical intervention in VGS. Pointing out that narcissistic disturbances have become the predominant psychopathology of contemporary society and therefore could also be potentially present in those in priestly and religious formation, this study ends with a discussion on the potential benefits of applying self psychological principles to the context of formation of priests and religious who present narcissistic disturbances.

Keywords: empathic selfobject, restoration of the self, recovery of human mystery, Tragic Man, Hopeful Man, Christian anthropology, narcissism.

Our focus in this paper is on examining how some of the psychological factors such as strong values and ideals which have been internalized by the person could positively influence a life of fidelity and commitment in one’s religious vocation. Values and ideals act like a moral compass in those who have internalized them. They possess a compelling power to inspire people to action, to live their lives with dedication, commitment, and personal integrity. When our behaviour is aligned with our ideals and values, it results in a sense of purpose, direction, and fulfilment. We also look at the importance of reigniting the great desires in the human heart, of constructing one’s life around a vital centre which gives unity, sense of purpose, and direction to the course of one’s life, and how a misalignment and lack of harmony between the professed values and life could potentially lead to a life of compromised integrity and of moral hypocrisy. This assumes significance in the context of the prevalent instances of mediocrity, scandals and infidelity involving consecrated persons in the Church in many parts of the world.

One of the worrying issues relating to the life of Consecrated persons today is the growing phenomenon of mediocrity and compromised integrity among some. An inquiry into why many consecrated persons end up living this way would reveal several factors such as the failure to construct a solid personal and religious identity, lack of internalization of vocational values and of any significant ideals in life, weakening of one’s life of faith, inadequate identification with the vocational project, the secularization of the modern society and relativisation of absolutes and ideals, difficulty to live in the prospective of distant future, struggle experienced in the structuring of desire, a poorly formed conscience, inadequate vocational motivation, and the individual’s psychodynamics. This article is an attempt to examine the problem of mediocrity among the consecrated, examining some of its reasons and what may be done to help so that such persons can live their life of consecration with greater conviction, joy, passion, integrity, and commitment.

We live in a society that lays much importance to appearances which necessitate hypocritical behavior to some extent as a strategy of everyday living. However, the practice of hypocrisy becomes worrying when those expected to give a living testimony to moral and religious values, such as consecrated persons, end up living lives that reek of interpersonal deception and moral hypocrisy even at disturbing levels. Such hypocritical behaviour may range from the alarming cases of immorality, abuse of power, position and money involving religious who otherwise are the champions of virtues and ideals in the eyes of the most people, to everyday instances of interpersonal deception and keeping up appearances by religious in order to feel morally superior to the rest. This paper attempts to take a close look at the practice of moral hypocrisy among some consecrated persons, its psycho-dynamic roots, its effects on personal and community life and what may be done to help such individuals to begin to embrace the truth, wholeness and beauty of their real selves.