Everyone has their breaking point. Allport (xxxx?) in a famous, but disputed quote, claimed that "there's no atheists in fox holes" (Allport), questioned, but some truth
That a mental transition in the face of extreme situations can have just a religious expression, suggests Allport, when he writes "There's no atheists in fox holes". That is, extreme situations can make us behave more religiously than otherwise.
Other theorists have emphasized the adaptive potential and importance of regression. A regression that can be both "self"(Kris, ref i…), "life" (Erikson), "reproduction", "nature", etc.
"Regression in the Service of the Self" was coined by Ernst Kris in his work Psychoanalytic Explorations in Art (Sjögren, p112)
Regression in the service of self/life/development
Regression "in the service of development" (Erikson, 1982/2004, p.67+91?)
In the latter case, the ties to the pre-adult stages will be of a different kind. Under pressure, the individual will take refuge in the younger individual's inferior opportunities and typical strategies – to ward off the anxiety of the situation (which can also be "an internal situation", recollections and impulses, knocking on the doors). This relative immaturity can be of different severity, from psychotic to neurotic.
Regression almost always occurs in relation to the environment and the inner world. Regression in relation to what one really knows, the kind of processing one is actually wealthy, etc. May well also be organically triggered, dementia, etc.
Freud, as I said, regarded religiosity as a form of regression that the individual should oppose and get away from, while the view of this has been softened in later theorists. The individual that Freud saw him was more of a strong individual. This is also reflected in the view of religion. Maybe it had to do with his time, too. He had to distance himself from a kind of "symbiosis of the Middle Ages"; his theories "was phase-appropriate but not absolute" (Jones, 1991, p19).
Regression refers to the individual falling back on a functioning that is actually passed. Freud's critique of religion took note of this, that people's religiosity could be suspected of having a regressive background. Not wanting to face the stresses of everyday life and life in an age-appropriate way.
Both battles of "return," the benign and the maligha, are at the center of this study. They also correspond, in simple terms, to the two ways of looking at what human religiosity is really about. While Freud, for example, saw hardly anything good at all in the form of regression ("collective neurosis" he called it) that religion enables or encourages, there have perhaps been others who have unreservedly defended religion in all situations and praised its possibilities. Of course, it's most interesting if you can have both perspectives alive. This study will seek to arouse interest in and deepen the understanding of such a stance in the face of spirituality and religiosity.