Lectio divina: Toward a psychology of contemplation

Baker, D. (2002). Lectio divina: Toward a psychology of contemplation (Doctoral dissertation, Pacifica Graduate Institute, 2002). UMI no. 3077835

This theoretical study suggests that <italic>lectio divina</italic>, an ancient Christian form of contemplative prayer, attains to the depth psychological goal of illuminating unconscious material. From its origins in Greco-Roman antiquity, through its appropriation by Philo in the 1st century BC, to its fullest development within the Benedictine monastic tradition in the 6th century, lectio divina has given rise to a contemplative attitude, a result of which can be profound psychological insight which often proceeds from the unconscious. The study provides a foundation for interdisciplinary dialogue by focusing on several important points of intersection between Jung's theory, practice, and desired therapeutic outcomes and those of lectio divina.

More than simply slowing the pace of therapy, a contemplative attitude as engendered by the practice of lectio divina encourages focused pondering and realized rumination of psychic material. In contemplation the individual attains many of the goals of psychotherapy: sharpening insights, steadying the emotions, finding the courage to confront previously unconscious material, and effecting psychic change. Additionally, lectio divina encourages engagement with the imagination by focusing attention on a significant text or image. The words or images may or may not be intentionally chosen to reflect components of one's specific psychic landscape, but chosen or not, the imagination is engaged, resulting in unconscious material being more readily accessible.

To that end, four fundamental research questions are addressed:

(1) What are the spiritual aspects of depth psychology as they relate to contemplative practice, and how is a contemplative attitude present in Jung?

(2) What is the genesis, history, and original animating voice of lectio divina, and how is it situated within the broader history of Christian contemplative practice?

(3) In general terms, how does the contemplative enhance the psychological? More specifically, how does the practice of lectio divina and the development of a contemplative attitude benefit Jungian psychological practice?

(4) How does lectio divina encourage the illumination of unconscious material in a therapeutic setting?