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In this essay I argue that the concept of transitional objects in Winnicott's psychoanalytic developmental theory and Rizzuto's perspective regarding God representations in human life, though helpful, is inadequate for understanding and explaining the complex roles, functions, and characteristics of sacred objects and practices in adult life. Transitional objects of infancy and early childhood, which represent a movement from merger to shared existence, from primary process to secondary process thinking, from fantasy to reality, are idiosyncratic and are substantially different from the sacred objects many adults share. I argue that an expanded depiction of Winnicott's concept, transitional object, provides an understanding of the vital role or functions of sacred objects in everyday existence and in interpersonal relations. I suggest that sacred objects and practices in adult life may be conceptualized as vital objects or phenomena when they (a) furnish believers with an unconscious belief in omnipotence for the sake of the construction and organization of subjective and intersubjective experiences and reality; (b) provide a subjective and intersubjective sense of identity, continuity, and cohesion; (e) serve as opportunities for spontaneity and creativity; (d) supply comfort and security for persons and communities during periods of anxiety.

This article addresses the research finding that there is a relative absence of empathic inquiry regarding patients' religious experiences in psychoanalytic psychotherapy. D. Stern's (1985) concept of selective attunement and J. Benjamin's (1988) assertionrecognition processes are used to understand and offer hypotheses about this absence and its consequences. We argue that selective attunement to and recognition of the patient's religious experiences communicates a prohibition to the patient. We hypothesize that the results of this process are that religious expressions are excluded from the intersubjective area; patients associate shame or guilt with their religious representations; and patients will not assert significant and meaning-laden religious experiences, which may lead to nonintegration of aspects of the self.During a discussion many months ago we noted and collectively wondered about the absence of religious discourse in analytically oriented psychotherapy. We had a suspicion that religious concepts are rarely used, understood, and explored in clinical case studies. In other words, we believed that

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