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Psychoanalysis has always been full of diversity and controversy, in the theoretical field and especially in the plasticity and variety of its modalities and approaches. Yet all these theories are based on the premise that individuals compulsively repeat their old psycho-organic content, both in their personal lives and in analysis; the premise of Relational Family Therapy is that old emotional, behavioral and bodily complications must first be repeated before being fully processed so that something new can be created.

The mechanism of projective and introjective identification has been re-evaluated in modern analysis. It is no longer just about the transference of mental content to an other, rather it addresses also the deepest psycho-organic sensations and vibrations, which in turn become the basis for interpersonal and family dialogues. The goal of this article is also to lay out the fundamental dynamics of body language as understood by the relational family paradigm. It is a novel analytical perspective on the individual, who is always part of any relational family configuration.

The therapeutic process, which taps into the individual's most vulnerable inner experience, can always reach a radical reversal of one's perception of religion and God, which may be askew due to deep trauma. This transformation caused by the therapeutic relationship can reciprocally help to resolve one's deep and complicated issues, while at the same time radically altering their relationship to religion. This is especially apparent among those who were cruelly and traumatically abused in their earliest stages of development.

The relationship between partners and the analyst is considered the most basic means for healing in contemporary psychoanalytic theories and analyses. It also holds as one of the most fundamental phenomenon's of psychoanalysis, so it comes as no surprise that it has always been deliberated over as an object of great interest as well as immense controversy. This same relationship, mutually co-created by the analyst and each individual and partner in analysis, represents also the core of sanctity and sacred space in contemporary psychoanalysis.

The individual is in constant interaction with others from birth onwards. The primary experience evolves from the innate need for bodily touch and connection, which form the foundation for the psychobiological structure of the individual. The body's anatomy is made to yearn for another, for building a home with the body of another. This makes the body the focal instrument, which is discernible already in the mother-child relationship, as well as later in male-female or husband-wife relationships. The body thus provides the most sacred space, and deep within it carries a natural yearning for another, for having a relationship with another. Relationships are the means through which the body can come to full realization.

Victims of traumatic events who experience re-traumatization often develop a highly ambivalent relationship to God and all religiosity as extremely conflictual. On the one hand, they may choose to blame God for not having protected them, for having left them to feel so alone, for having been indifferent to them or they may even turn their wrath upon God, as the source of cruelty. Often though, the traumas experienced by individuals prompt them to turn to God and religion in search of help. This gives reason for the need of new and up-to-date research that can help elucidate why some people choose to seek help in religion and others turn away from it.

Religion with its rituals can become an object of addiction, especially when a child while growing up experiences neglect and abuse. It is also very common that such individuals transfer their feelings of anger, rage and sometimes even true hatred to God. Then God becomes the substitute for their displaced vengeance (upon those who abused them as children).

Traumatic experiences can become the central mental content in our psychic structure and can deeply mark all our later perceptions and experiences of our surroundings. We can claim something similar also for addictions of all kinds. In this article, we will demonstrate that recurring traumatic experiences and abuse as well as addiction represent a hidden mission of psyche for resolution and a great cry of longing for salvation.

On the basis of mechanisms such as projective-introjective identification, basic affect, affect regulation, and repetition compulsion, we shall try to explain the essence of intrapsychic, interpersonal, and relational family dynamics. We will also try to explain how relational connections mutually intertwine in the family system, what sustains them, and why they are created and recreated again and again. It is in this regard that we will also be able to consider the essential salvational process, which occurs precisely on the basis of these mechanisms, that is, those that represent fundamental purification and salvation. Some basic biblical theological concepts are applied. These provide the basis for integrating the psychological and theological domains of family systems.

Couples who are emotionally estranged even though they live together cannot really commit to each other. Their relationship is usually interwoven with painful, mostly unconscious and unaddressed attachment issues. These couples are characterized by a constant fear of intimacy, the leaving/approaching dynamics which provoke further fear in one of the partners and is therefore unstopable. With the help of therapeutic interventions, we will search for the roots of their avoidant behavior and try to creatre a save, intimate place which we call a sacred place, where the healing process can begin.

We all long for relationships with others, because only in connecting with others can we develop our intrapsychic structure and become functional adults. We are psychologically predisposed to have a constant connection with others and are driven toward relationships with others. Our deepest yearnings are therefore devoted to building solid dialogue as the means of becoming fully human. We, therefore, consciously or unconsciously, long for a relationship where we can experience happiness, satisfaction and, above all, redemption or salvation from our dreads, miseries and unhappiness. In this article we presuppose that a therapeutic relationship, demonstrated in a psychoanalytic setting, namely in relational family therapy, can contain redemptive dimensions in which the inextinguishable longing for salvation is always present.