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Some psychoanalytic tensions appear in a simpler, less disguised form if we use as a model the impact of the thought of Jesus on the Jewish group and on later religious institutions. The stress on miracles of healing represented an urge to ‘medicalize’ the institution intended to serve the teaching of Jesus. Healing retains its dominance in Christian Science, Lourdes, faith-healing. An example in the early Christian group of a problem of institutionalizing is the query put to Jesus by the disciples who wanted to have a ruling on recognition of those who cast out devils in Jesus's name. His attitude appears to have been against rigid qualification for membership of the group – ‘those that are not against me are for me’. Although this reply cannot now be interpreted with sureness and may have been referable to the favourable (for Christianity) effect of turpitude in the opponents of Christianity, it shows the recurrent configuration of the problem of selection (lay versus professional, or out-group versus in-group). These conjectures illustrate the configuration to which I want to draw attention.
Psychoanalysis cannot escape ideas of cure, treatment, illness, in psychoanalysts and patients alike. Eissler warns against a structure that is too rigid and too limited to permit development. At the opposite extreme the Sufis have no rigid institution yet have endured; their solution would open the way for an ‘expanding universe’ of psychoanalysis but it would not be long before members of the psychoanalytic movement could not understand each other.
The importance of unconscious motivation has tended to screen the importance of conscious motivation. An analyst or a particular group of analysts may stress a medical view possessing, in my terms, a common vertex; an observer of the group would expect to find that
its vertex is recognized by certain invariants such as ideas of disease, treatment, prognosis, pathology, and cure. The unconscious counterparts of such a vertex will