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He is becoming interested in mother as ‘‘mother’’ and compares her with ‘‘other’’ people and things. He discovers what belongs and what does not belong to the mother’s body—a brooch, eyeglasses, a comb. He is starting to discriminate, in short, between the mother and all that which is different from or similar to her (pp. 54–55). This incipient individuation on the baby’s part is accompanied by considerable anxiety, the most striking manifestation of which occurs in the presence of strangers. Like so much else in the area of separation-union, ‘‘stranger anxiety’’ evinces two distinct yet interrelated aspects.
Christian behavior is an outgrowth, a development, in a special sense an expression of this period with its symbiotic attachments, its blissful transformations, its powerful, persistent anxieties, attunements, frustrations, and fears. Indeed, if the science of psychology has made a lasting and valuable contribution to the understanding of ‘‘spiritual’’ conduct, it is in precisely this area. From the many psychological accounts of infancy and childhood, I choose what is generally regarded as the most methodologically sophisticated, accurate, and helpful, namely, Margaret S.
44). The symbiotic infant participates emotionally and perceptually in a kind of delusional fusion with the omnipotent mothering figure. Later in infancy and childhood, and indeed later in life at all stages when we experience severe stress, ‘‘this is the mechanism to which the ego regresses’’ (p. 44). In this way, when the autistic phase subsides, or, to use the metaphors characteristic of Mahler’s treatise, when the ‘‘autistic shell’’ has ‘‘cracked’’ and the child can no longer ‘‘keep out external stimuli,’’ a ‘‘second protective, yet selective and receptive shield’’ begins to develop in the form of the ‘‘symbiotic orbit,’’ the mother and the child’s dual-unity.