When symptom is symbol: some comments on Rosemary Gordon's, ‘Masochism: the shadow side of the archetypal need to venerate and worship’

This paper is a commentary on Rosemary Gordon's paper, ‘Masochism: the shadow side of the archetypal need to venerate and worship’, with a suggestion for an alternative interpretation of masochism as a part of a sado‐masochistic couple. Gordon postulates an archetypal need to venerate and worship that can be hidden in the shadow and distorted in such practices as sexual masochism. Her paper also offers several avenues of exploration for further studies in connection with the phenomenon of masochism, including sexual perversion (‘paraphilia’), chronic psychological victimhood, PTSD and traumatology, religious extremist behaviour such as self‐flagellation, transformation in the individuation process and numinous experience. An extension of her hypothesis to include religious problems of modernity is suggested.     

Sexueller Sadismus und Sexualkriminalität

The categorization of sadism has turned out to be a versatile phenomenon, which covers a spectrum from harmless symbolic rituals to extremely violent acts where strong impulses or prolonged fantasies and rituals are involved. As the phenomenon is versatile its causes and appearances vary as well, although so-called BDSM (bondage & discipline & dominance & submission & sadism & masochism) practitioners and persons with severe sadism in a forensic context share only few common preferences. Based on own clinical experiences with sadism in forensic patients the authors support the proposed revision of the Diagnostic and Statistical Manual of Mental Disorders (DSM-V) especially the diagnostic disjuncture of sadism and masochism. Sexual sadism appears more frequently in forensic contexts in combination with sadistic, antisocial and borderline personality disorders but rarely with masochism. Masochism is otherwise reported to be more prevalent in patients of general psychiatry, however, combined with depression or dependent personality traits rather than with sadism. Moreover, the authors believe that if use of the diagnostic term sadism is perpetuated the establishment of the proposed new diagnosis “paraphilic coercive disorder” is unnecessary. The diagnostic term is also important for treatment and assessment. Despite the lack of reliable long-term studies with larger samples, it is reasonable to assume that medication, sometimes even anti-androgenic treatment, can be indicated in patients with severe sadism.     

The Rod of Discipline: Masochism, Sadism, and the Judeo-Christian Religion

Within the Judeo-Christian tradition, the scenario where a person, often a child, is being beaten by a parent, an authority figure, or even God, is often found. This essay searches for an explanation for this phenomenon by combining Sigmund Freud's thoughts on the masochism of the Oedipus complex and Martin Bergmann's belief that Western religion was impacted by the sadism of the Laius and Jocasta Complexes. The paper argues that, within the section of the Judeo-Christian tradition that sanctions the physical abuse of children, sadism and masochism find the perfect marriage.     

Identification with the victim

Identification with the victim is a sadomasochistic compromise formation which defends against feared or forbidden destructive-libidinal wishes as it simultaneously gratifies and punishes one for having such wishes. The process involves doing to oneself what one would do to others (or, alternately, inviting or letting others do to oneself what one would do to them). People with certain symptomatic and characterologic traits seem especially prone to this. It is hypothesized, however, that identification with the victim is an essential component of all masochism, including the normal masochism of normal superegos, and is therefore ubiquitous.     

Masochism and piety

A recent tract,The Whipping, is parallel in many ways to both Victorian flagellation pornography and medieval flagellation penance movements. The spirituality ofThe Whipping is seen to be basically masochistic. The same trend is easily seen inmuch standard pietistic literature. The question is raised whether the spiritual masochism does not represent a repressed and sublimated sexual masochism. If so, then Christians should ask themselves if they can consistently condemm sexual masochism while advocating its spritual counterpart, or vice versa.     

CACREP Accreditation,Ethics, and the Affirmation of Both Religious and Sexual Identities: A Response to Smith and Okech

In response to Smith and Okech ( 2016 ), the authors reason that protections for sexual minorities can thrive with protections for religious liberties. The authors (a) acknowledge that the Council for Accreditation of Counseling and Related Educational Programs' accreditation process is designed to ensure that counseling programs of religious or secular institutions meet established standards to prepare counselors to work with all client groups, (b) describe the Ethical Acculturation Model (Handelsman, Gottlieb, & Knapp, 2005 ), and (c) provide an example of a theological perspective for educators to help students integrate their professional and religious identities.     

Envy: the canker in the bud

This paper explores the relevance of the concept of moral masochism as a response to early trauma and the implications of this for psychotherapy.

Consideration is given to early conceptualisations of moral masochism within the psychoanalytic literature, in particular, the move from drive theory to object relations. More recent developments in relation to trauma and defences, such as disassociation, are explored. It is suggested that a more complex and fuller understanding requires thinking about the subtle and shifting interaction of both these levels. This allows the possibility of building a more nuanced understanding which can look at both behaviour, as described in the trauma literature, and meaning which is the core of a more classical psychoanalytic approach.

Case histories are used to illustrate the linkages between moral masochism and trauma and the transference and countertransference dynamics and challenges involved. Progress varied in these cases, with both positive and negative outcomes. This theoretical background is used to suggest why this may be so.     

On the use of the uncanny in ritual

In ‘The Future of an Illusion’, Freud suggested that religion allows a person to ‘feel at home in the uncanny’ – that unsettling interplay of suppression and memory that arises from living subject to fears and anxieties in an unpredictable world. Here, the author examines a ritual called the ‘Wild Hunt’ that occurred during her ethnographic research among contemporary Pagans to explore how uncanny encounters within religious rituals can help participants come to terms with fears and anxieties, transforming inchoate emotions stemming from trauma or dislocation. Following Otto, the author suggests that such a sense of the uncanny can be central to the power of religious ritual. These uncanny elements within religious ritual provide an illustration of how religious experiences can help participants to feel ‘at home in the uncanny’, thereby bringing together the seemingly disparate accounts of Otto and Freud on the relationship between religion and uncanny experience.     

Depressive rumination in an analysand after a traumatic treatment

The author attempts to understand the underpinnings of a ruminative depression that occurred in a patient after a troubled first analysis. Negative therapeutic reaction is often assumed to be the result of a patient's unconscious guilt or masochism and thus an intrapsychic phenomenon, but the author asserts that iatrogenic phenomena in the form of persistent misunderstandings and enactments that remain unanalyzed contribute to a destructive treatment experience. The analysand may relive the failed treatment again and again in his or her mind in an attempt to resolve it. The author asserts that a traumatic treatment experience can foster depressive rumination.     

Moral masochism

The author questions the existence of unconscious guild and unconscious need for punishment. His thesis is that the self-destructive acts and sufferings of the moral masochist are not caused by an unconscious need for punishment, but rather by a flight from severe castration anxiety into masochistic acts. The analysis of the latent castration anxiety leads to the maturation of the superego. Clinical material from one case is used to support this thesis. Further material from the same case shows how the moral masochism of adolescence and adulthood grew out of the feminine masochism of latency. In addition, the author discusses another case of moral masochism which reviews the intricate relationship between psychic health and moral codes. The importance of the cultural atmosphere is emphasized, particularly what the moral masochist extracts from it.     

Posttraumatic growth and religion in Rwanda: individual well-being vs. collective false consciousness

Some scholars include changes in spirituality, such as a greater commitment to their religious beliefs or an enhanced understanding of spiritual matters, in the definition of posttraumatic growth; others conclude that questions of spirituality should be excluded from this definition. This article highlights the fundamental difference of religion to other domains of posttraumatic growth because religions are ideologies (and other domains of growth are not). As ideologies, it is argued that religions can affect different levels of identity in different ways. Based on testimonial evidence from Rwandan genocide survivors, the article demonstrates that although religious beliefs can bring existential comfort at the individual level, they can also lead to a state of false consciousness at the collective level. In Rwanda, the dominant religious ideology facilitated the spiritual and moral climate in which genocide became possible. Today, religious interpretations of the Rwandan Patriotic Front's (RPF) leadership provide spiritual backing to a government which has become increasingly authoritarian.     

Gender Differences in Sado-Masochistic Arousal Among College Students

This paper tests three competing explanationsfor male-female differences in sado-masochistic sexualarousal. The male arousal hypothesis posits that becauseof socialization that emphasizes sexual aggression and experimentation (and thus higher levels ofsexual arousal and activity in all areas), men will bemore aroused by both sadism and masochism than women.The female masochism hypothesis argues that because females are socialized to be passive, they willbe more aroused by masochistic (but not sadistic)activities than males. The convergence hypothesis notesthat male female socialization (and differences in most sexual attitudes and behavior) haveconverged in recent years, and hypothesizes that thesame convergence has taken place in arousal caused bysado-masochistic behavior and fantasy. Using a sample comprised of 320 undergraduate students (69%white, 27% African American, 4% other) from a largeurban university in the Southeast, we found no evidencefor the female masochism hypothesis and only weak evidence for the convergence hypothesis. Thestrongest evidence was for the male arousal hypotheses,with males scoring significantly higher than females onseven of the twelve measures of sado-masochistic arousal, and no differently from females on theremaining five.     

Surrender as a Developmental Achievement in Couple Systems

This article explores the concept of surrender in couple relationships. It proposes that the ability to allow oneself to “surrender” to one's partner is a developmental achievement that enhances intimacy between partners. Rather than conceptualizing the act of surrender as an indication of submissive behavior and/or the abuse of power dynamics in the relationship, it is argued that surrender can be growth promoting for individuals in the context of their relationship. The article expands the conceptualization of Emmanuel Ghent's (1990) classic paper that differentiated the concepts of masochism, submission, and surrender. The concepts of the paper are illustrated in a summary of clinical work with a heterosexual couple.     

Early trauma and serious mental illness: what role does spirituality play?

For many who experience serious mental illness, spirituality and religion can be common vehicles that provide a sense of coherence and meaning to life. However, in the presence of early trauma, spiritual and religious beliefs may be enhanced or destroyed, or never develop. This paper explores the relationship between spirituality/religion, early trauma, and serious mental illness. Three case examples from a qualitative phenomenological study are presented to illustrate spiritual and religious struggles that can arise and how a person can work through these over time to use spirituality and religion as positive resources for recovery. Tentative implications for practice are offered.     

Ecumenism between the world religions

Conclusion We seem then to be left with the fourth position outlined above as the best solution we have to the problem of religious diversity. No doubt this will be far too radical for some religious believers in that, while it allows a believer to hold that his or her religion has some kind of paradigmatic status it also admits that genuine religious developments may take place in other religions. On the other hand it will not be radical enough for other people who will see it as denying the integrity and autonomy of other religious ways and sanctioning some degree of religious exclusivity and intolerance in that, by seeing Christianity as having some essential core of truth that Buddhism lacks, I am claiming superiority for Christianity. And vice versa, if I claim that Buddhism is the privileged way of enlightenment, I am claiming superiority for Buddhismvisà-vis Christianity. Nevertheless, even if this position does notsolve the problem of religious diversity it does at least show which of the alternative solutions are finally untenable, both on religious and philosophical grounds. And it does provide a basis for genuine ecumenical dialogue between the world religions. Indeed, by recognising that a religious believer can hold that genuine developments of religious values may take place in other religions, it makes such dialogue absolutely necessary in much the same way as the Christian Churches have been led to see ecumenical dialogue as not merely an option but a necessity.     

Public discourse and the myth of religious speech

Critics of public religious speech have proposed various strategies for limiting the presence of religion in the public square, while proponents of public religious speech argue that such limitations constitute an infringement of the freedom of speech. For theoretical, practical, and ethical reasons, I argue for dismissing the category of ‘religious speech’, which rests on the erroneous assumption of a clear distinction between ‘the religious’ and ‘the secular’. ‘Religious speech’ should be regarded no differently from any other kind of speech; it therefore ought not to be subject to either special limitations or protections. Regarding religious speech as nothing other than free speech ensures the right of religious citizens publicly to express their views, while simultaneously preserving the right of other citizens to provide a critique to arguments that are framed in religious terms.     

Analogous activities: Tools for thinking comparatively in religious studies courses

This article discusses an experiential teaching method that uses secular activities that are simple, accessible, and analogous to religious practice in order to facilitate comparative religious study. These “analogous activities” – for example, social rituals, stillness, yoga, a social media fast, singing, nonviolent communication, and mindfulness meditation – provide a third point of reference that allows students to pivot between their understanding of religion and those of practitioners and scholars of religion. Experiential learning can be quite successful if deliberately sequenced to allow students to encounter a series of interpretive frameworks and structured with prompts and parameters that encourage reflection and critical analysis of their experience. In my course engaging in analogous activities not only impacted students' understanding of Asian religions, but also led them to question two previous assumptions: first, that religious beliefs were more important than religious practices, which is particularly problematic in regards to Asian religious traditions that place more emphasis on orthopraxy than orthodoxy, and second, that religion was something separate from one's everyday or lived reality.