By Louise de Raeve, Mic Rafferty, Mary Paget
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Additional info for Nurses and their patients : informing practice through psychodynamic insights
Sample text
All this helps to reinforce the point made previously about not making assumptions about what a person believes or how they think about God simply by looking at which religious tradition they claim to adhere to. While Freud’s position is deeply flawed, there remains something important that we can get from it if we reflect on it critically in the light of the other approaches we describe within this chapter. Religion as behaviour The third dimension of religion and religious spirituality relates to what has become known as the ‘religion and health movement’.
In his book The Spirituality of the Child (Hay, 2006a,b), Hay proposes that children are naturally spiritual; that they have an inherent sense of awe, wonder and acceptance of things beyond their understanding. This inherent awareness he describes as relational consciousness. Relational consciousness is a form of consciousness characterised by the fact that it is always relational: self–other people, self–environment, self–God. Hay argues that this is what makes spirituality possible and in a certain sense ‘is’ spirituality.
It would therefore be unwise to take an uncritical approach to the idea that religion is simply a projection of human desires. It may in fact be secularism that is a projection of cultural desires. Having said all of that, it is pretty clear that people do use projection when they are constructing their understandings of religion, and in particular their images of God. If you press religious people, it can become quite clear that their understanding of who God is and what God does is strangely similar to what they are and what they do … only bigger!