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It's do for me to work down and find that area woman. In this it LLooking and Mary [sic. Bill the working was great. Kafka does that this get of one's one body is offered on the like child's intensive hunger for collecting contact. These behaviors were afforded by almost every will. Childhood and Fantasies of Adjacent Mystics.
Now, I want to see, if I can overcome you. Pedophilic sexuality is accompanied by melting-fantasies. Berner describes how pedophiles fantasize themselves as caring and loving and deny their dominance and their aggressions against their infantile sexual-objects. They eroticize the relation between a totally dependent, small partner needing orgaxm and help, and a mighty, caring, and nurturing partner in fantasy. In an hallucinated scene he lets Mary give him Looking for am orgasm friend in esbjerg Im. In his vita is written: He took the child in his hands and had great joy with him that he did strange things with him, danced with him, touched him tenderly and kissed him.
And as he did that for a long time Mary spoke to him: She said to him: Wait only a little," and because he did not want to stop and had his way with the child, Mary came and took the child from him by force. The visitors at the mass heard this cry in reality, and brother Heinrich went away full of shame. Besides the pedophilic wishes, the familial triangulation also becomes clear, consisting of a passive infantile object Jesusan idealized mother-imago Mary and an aggressive and sexualized father-imago Heinrich. Brother Heinrich and other mystics do not love the Jesus-baby - instead they need it.
Sexuality among adults is always seen as dangerous, sinful, and objectionable. At the same time, esbjedg relation to the God-Jesus phantasm is always sexualized. In the Freudian sense, the repressed returns: And these fantasies are often connected with extremely painful aspects. As an example, Dorothea of Montau hallucinated that: Two new and beautiful spears were pierced into her heart. There they [Jesus and Mary] began to push the spears by their shafts deeper into the heart of the bride, to press them stronger into her and stick them so deep into her, as if they wanted to push out her heart through her back. In this passage Jesus and Mary [sic! Such symbolic passages can be found in several mystical writings.
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Mechthild of Magdeburg becomes shot through with a crossbow by God; the arrows consist of light. At the barb of the lance drops appeared in vast quantity. One of them was accused of having raped a little Looking. These pushes were ambivalently cathected; wm writes about a "vivid shot of his [Jesus] ray of love into my heart with great pain. Nevertheless, their father confessor writes that they knew more about Looking for am orgasm friend in esbjerg "than the worst woman knows, who prostituted herself for 20 years. The sexualized trials of the mystics in which they have relations with Fuck me tonight in lahti God phantasm are highly ambivalently orhasm.
The genesis of this almost unbearable ambivalence can be seen in traumatic childhood abuse, orgaxm both emotional nearness and traumatic experiences pain, shame are connected. This leads to almost insoluble conflicts. Their psychodynamic is characterized by dissociation and hysterical symptoms, which influence the experience and behavior intensely. On ewbjerg descriptive level, the borderline fgiend organization consists of: According to Kernberg the borderline personality uses dissociation as an active defense mechanism in order to avoid the contamination of good object representations with bad ones. Kernberg sees the normal development of object relations as an integration of good and friemd objects, as paranoid anxieties become replaced by more depressive forms, leading to more realistic objects.
Because of this integration the child now experiences simultaneously aggressive and libidinistic aspects with the same object. This integration does not take place in childhood or later in the case of borderline personalities. Instead the child uses dissociation and "primitive idealization," and creates "totally good" and "totally bad" objects. At the same time, the self is dissociated into "totally good" or "totally bad" selves or alters. These pathological selves are connected with fantastic ideals of omnipotence and power and lead to distorted idealizations, while the superego remains orgasj and continues containing sadistic and threatening superego-precursors.
InKernberg had already described as an etiologically relevant condition for the development of the borderline syndrome real experiences of frustration, in other words, traumatic events. Meanwhile he orgaasm of the "fixation to the trauma" as the most important condition for the development of pathological object relations and their representations. The dissociated imagos, as frlend have mentioned, can also be understood as alter personalities, ak to the most dissociated forms one can find in cases of dissociative identity disorder. Mystics frequently direct their fantasies of hate against the indifferent, neglectful mother-imago, while the father frequently but not always is idealized and sexualized.
Mechthild of Hackeborn wrote that the whole world was in mourning for Jesus - except Mary. The psychodynamics of mystics, their symbol formations and their actions are based on early excessive trauma. An insufficient relation to the mother was followed by an aggressive and sexualized relation to the father. The early trauma were: The later trauma included additional sexual abuse, emotional exploitation and abandonment. Without early infantile trauma there would be no mystical experiences like those described for the mystics of this sample. Summarizing, the two questions from the beginning must be answered as follows: I want to try to answer Dinzelbacher's question: The childhood of a later mystic of experience is characterized by deprivation and trauma in the interaction with his parents.
Good and healthy relations are missing. The parental images become split. The child develops an uncontrollable aversive mother-imago and an idealized father-imago. Both images later become displaced onto a religious fantasy-system. Even in childhood a process of socialization into a religious fantasy-system takes place. The adult meets a group that shares a fantasy system, in which his idiosyncratic fantasies are allowed to be communicated. The two genuine mystical topics nuptial-mystic and Jesus-child-devotion69 can be reconstructed psychohistorically as follows: In the nuptial mystical fantasies, genuine sexual wishes become displaced onto the divine phantasms.
At the same time the reversal-reaction becomes acted-out: Male mystics also show aggressive dominance and force against the child. Also in genuine nuptial mystical forms of experience, one can find in addition to sexual topics frequent parent-child-interactions. The mixing of parent-child interactions and sexual interactions is so far - reaching in mystics because incestuous sexuality in the family has to be presumed. An adequate separation of both interaction forms is missing in the mystic's psyche. The hallucinating of fantasy objects and the creating of consoling symbols are attempts to integrate the dissociated personality structures.
Mystical experience is an attempted self-therapy that is successful in some aspects, but often fails. One can combine the reconstructed childhoods of these sixteen mystics with those of the oldest German autobiographers. I previously examined the childhoods of nineteen of the earliest secular German autobiographers. This categorization can be justified because of the rare descriptions of childhood deprivation, abandonment, abuse, frightening etc. DeMause called this mode "infanticidal. For a chart and table of descriptions of Lloyd deMause's division of history from the aspect of sympathetic childrearing practices see the Digital Archive of Psychohistory website - John A.
Psychologist Ralph Frenken, Ph. His dissertation was on the history of childhood: The author's research interests include the history of childhood, psychohistory, psychoanalysis, qualitative methods, dream research and Gestalt theory. He is Editor with Dr. Dr Frenken is presently working in child and youth psychiatry as a clinical psychologist and is licensed to teach German: His e-mail address is: The History of German Childhood through Autobiographies. And to have be Clean Shaven Smooth or close to be!!!! You probably use hugs to express your love for your family and friends. Maybe you also use them as a way of saying hello and goodbye when you meet good friends.
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