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Jacob Boehme and the Spiritual Roots of Psychodynamic Psychotherapy: Dreams, Ecstasy, and Wisdom

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Jacob Boehme and the Spiritual Roots of Psychodynamic Psychotherapy: Dreams, Ecstasy, and Wisdom Jacob Boehme and the Spiritual Roots of Psychodynamic Psychotherapy: Dreams, Ecstasy, and Wisdom by Glenn J. McCullough A Thesis submitted to the Faculty of Knox College and the Graduate Centre for Theological Studies of the Toronto School of Theology. In partial fulfilment of the requirements for the degree of Doctor of Philosophy in Theology awarded by the University of St. Michael’s College. © Copyright by Glenn J. McCullough 2019 Jacob Boehme and the Spiritual Roots of Psychodynamic Psychotherapy: Dreams, Wisdom, and Ecstasy Glenn J. McCullough Doctor of Philosophy in Theology University of St. Michael’s College 2019 Abstract The roots of psychodynamic psychotherapy have been traced back to 19th century European Romanticism, most notably in Henri Ellenberger’s standard-setting The Discovery of the Unconscious (1970). The current scholarly consensus enhances Ellenberger’s account by assembling various psychodynamic concepts piecemeal from various 19th century romantic artists, philosophers, and medical scientists. My thesis is that the roots of psychodynamic theory actually lie much further back, in the 17th century Lutheran spiritual theology or “theosophy” of Jacob Boehme. I argue that Boehme offers a fairly complete psychodynamic framework, emerging virtually in toto, which anticipates Freud and Jung and allows key psychodynamic concepts to be recontextualized within western religion and theology: (1) the psychodynamic unconscious can be contextualized within Boehme’s trinitarian psychology; (2) the psychodynamic theory of dreams as revealers of a hidden inner world can be contextualized within Boehme’s imaginal realm of Einbildung or Imagination; and (3) the psychodynamic stages of Freudian psycho- sexual development and Jungian individuation can be contextualized within Boehme’s developmental archetypes of Wisdom or Sophia, which follow his exegesis of the seven days of the biblical creation account (the Hexameron). Dreams forge a crucial historical link here, in ii that Boehme was a key catalyst for the 17th century renaissance of dream interpretation, just as Freud and Jung were for the 20th century. In both cases dreams were implicated in profound cultural changes. Boehme’s mythical and figural mode of expression itself mirrors the language of dreams, or what Freud called “primary process” and Jung called “fantasy thinking.” In order to situate Boehme I begin with a chapter on Augustine, the architect of western theology, who not only offered the most sustained patristic theory of dreams, but whose related formulations of both theological psychology and the imaginal realm of visio spiritualis set the standard for subsequent western discussions. I argue that this Augustinian theo- psychological “framework” was inhabited and modified by Boehme in ways that move in the direction of psychodynamic theory. The indebtedness of psychodynamic theory to western religion has broad implications for both spiritual/pastoral counsellors and general psychotherapists, and it might also affect how we understand modernity itself. iii Acknowledgments Thank you to the scholars and therapists whose teaching, writing, and personal support have shaped this project: Joseph Schner, Pam McCarroll, Arthur Boers, Marsha Hewitt, Ephraim Radner, Peter Erb, Dorothy and Robert Gardner, Harold Bloom, Jeffrey Kripal, Cyril O’Regan, John Dourley, Ann Ulanov, and Margaret Barker. Your graceful offerings of time and your kind responses to my questions have meant more than you know. And to those who first mentored my interest in this area many years ago: Travis Kroeker, Ellen Charry, James Loder, Deborah Hunsinger, and Dwight Sweezy, your influence has shaped me in ways that I am still realizing, with gratitude. A special thanks is due to Michael Stoeber, who helped guide this project from the beginning, and surrounded it with his calm affirming presence: your unique gifts of patience, support, and insight were remarkably sensitive in creating a space where my own vision could develop freely—a rare experience for a doctoral student! To the community at Sanctuary Toronto: thank you for opening my eyes to the many spirits that both trouble and transform the waters of life. To my children, Cole and Ashlyn, who were born in the midst of these pages, and who often visited my desk with their own forms of inspiration: thank you for your urgent needs, your bright eyes, and your playful hearts, which all came trailing clouds of glory. And of course, to Rachel, my sine qua non, who married me just as this dream was born, and whose own dissertation was written alongside it: what were we thinking Rach! We need a vacation! I love you. I gratefully acknowledge financial support from the Knox College Bursary Committee, The Toronto School of Theology Scholarship Committee, the Ontario Graduate Scholarship iv fund, and the Social Sciences and Humanities Research Council of Canada. Thank you for supporting a dreamer. And to Perry Hall and the staff at Robarts library: thank you for your invaluable assistance to this project. v Contents List of Abbreviations ............................................................................................................. ix List of Illustrations ................................................................................................................ xi Epigraph .............................................................................................................................. xii Hymn to Wisdom ................................................................................................................ xiii Introduction: The Borderland of Dreams ................................................................................ 1 0.1 Theorists, Themes, and Thesis Statement .................................................................................. 1 0.2 Review of Literature ........................................................................................................................ 11 0.3 Methodology and Primary Texts.................................................................................................. 19 0.4 Chapter Summary ............................................................................................................................ 22 Chapter 1: Augustine and the Framework of Theological Psychology .................................... 25 1.1 Augustine as Psychotherapist ....................................................................................................... 27 1.2 Map of the Soul: Trinitarian Psychology .................................................................................... 30 1.2.1 Will/Love: The Force of Desire ..................................................................... 35 1.2.2. Memory: The Infinite Inner World .............................................................. 40 1.2.3 Understanding: The Range of Perception .................................................... 43 1.3 Dream Theory: Jacob’s Ladder to Heaven ................................................................................ 46 1.3.1 Everyday Ecstasy .......................................................................................... 46 1.3.2 Threefold Vision and the Imaginal Realm .................................................... 50 1.3.3 Discernment and Demonic Deception ......................................................... 53 1.3.4 Dreams and Paradise ................................................................................... 58 1.4 Dream Interpretation: Wisdom and Archetypes .................................................................... 64 1.4.1 Wisdom Created and Uncreated ................................................................. 66 1.4.2 Wisdom and the Soul ................................................................................... 68 1.4.3 Wisdom and Creation .................................................................................. 71 1.5 Conclusion: Therapeutic Implications ........................................................................................ 74 Chapter 2: Jacob Boehme and the Imaginal Rebirth of Theological Psychology ..................... 77 2.1 Imaginal Rebirth................................................................................................................................ 81 2.2 Boehme’s Imaginal Realm in Historical Context ..................................................................... 83 vi 2.3 Boehme as Magus ............................................................................................................................ 86 2.4 Boehme as Mystic ............................................................................................................................ 95 2.5 Boehme as Lutheran Integrationist .......................................................................................... 108 Chapter 3: Boehme as Psychotherapist .............................................................................. 116 3.1 Method: Psychology and Theology ........................................................................................... 116 3.2 Ontology: Three Levels ................................................................................................................. 120 3.3 Approach: Psycho-Mythical Theology ...................................................................................... 132 Chapter 4: Boehme’s Map of the Soul: The Birth of the Unconscious Mind ......................... 141 4.1 The Soul-Body
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