06/09/2026
On The Spirituality of Psychoanalysis
Psychoanalysis is unique in the realm of mental health care because it is not fundamentally a simple symptomatic treatment protocol. Rather, psychoanalysis is a profound phenomenological discipline that functionally approaches enduring symptomatology as a gateway into the discipline and practice of analysis itself.
It’s not that the resolution of symptoms is secondary, or unimportant, it’s that their resolution is not generally to be found in the myopic, topical, and change-based paradigms, that often amount to little more than bouts of psychological Whac-A-Mole.
Rather, than seeking to chase away symptoms, analysis seeks to understand symptoms, and to bring awareness to the galaxy of experiences, moods, and dispositions, that support and are supported by them. Here, awareness and acceptance are the primary objectives, which birth the capacity for meaningful change, when and where such change is organically indicated, and usually then in a natural, exponential relationship to maturity and growth.
Psychoanalysis is essentially non-pathologizing in nature, in so much as it holds that all behaviors are caused, and further in understanding their causal chains, and the substrates of self-concept that give rise to them, it holds a compassionate regard for symptoms. Fundamentally, be they so-called “adaptive” or “maladaptive,” all symptoms represent a sincere effort by the psyche to maintain integrity in the face of difficulty, and are thus worthy of attention, not just to be suppressed, but to be understood and listened to.
That said, analysis itself is less of a worldview than it is a disposition toward reality, or at least a discipline that allows one to approach the real through the cultivation of curiosity, tolerance for ambiguity and unknowing, and the courage to become known (both the one’s self and to the witness of another). Here it is relevant that Freud once noted that psychoanalysis is “in essence a cure through love.” It is only love that can propel such curiosity, tolerance, and courage.
Interestingly, the field of psychoanalysis has not remained confined to the arena of mental health care. It has been broadly applied within the humanities, with its insights increasingly noted within the sciences. In this, psychoanalysis is intrinsically multidisciplinary, as it allows for one to approach the world with a deep and experiential appreciation for, awareness of, and certainly curiosity for the multiplicity of causal relationships at work forming the web of phenomena that give rise to practically anything.
Starting from the vantage of an appreciation for the transparency rendered in honest self-examination, analysands have a tendency to come to engage the world analytically, with an intuitive sense of integrated knowing which appreciates topical presentation while also paying mind to the hints and inferences that support it, waiting for them to make themselves known.
One definition of spirituality (gleaned from Google’s current conglomerated definition) is “a broad human experience centered on a search for meaning, purpose, and a sense of connection to something larger than oneself.”
Psychoanalysis is certainly “broadly human,” and it is deeply concerned with the meaning and purpose of symptoms, which eventually reveal the web of connections that not only birth and nurture those symptoms, but which ultimately give rise to the self.
The analytic approach to the self tends to discover less of an independent, autonomously sustaining thing, than a nexus of interdependent phenomena that are rarely clearly contained (and are thus connected beyond the seeming structures of the self). It is in the appreciations of these revelations that psychoanalysis unveils its place as a true psychotherapy, or as Freud put it “cure of souls,” and its ministers (the analysts) as “secular pastoral workers.”