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CHAPTER NINE. PATTERNS OF ENGAGEMENT – NATURAL RELIGION Spero, Symington and Kristeva believe that psychoanalysis has something to gain by being seen as a mature or natural religion. A natural religion that includes an objective God as the source of Truth (Spero), a natural religion that rejects an objective God but embraces a truthful moral dimension (Symington), and a natural religion that locates objectivity in tradition, embodiment and language (Kristeva). Psychoanalysis – a monotheistic natural religion Moshe Spero, an observant Jew and psychoanalytic practitioner, offers a unique account of psychoanalysis as an expression of deeper underlying religious dimensions found in human personhood. 239 Spero focuses specifically on object relations (with reference to Freud), adding Jewish perspectives previously neglected. He adopts orthodox, religious belief as the source of revealing that allows a creator God to be experienced within human selfhood. Such ontology is rooted in the past and the role of psychoanalysis is to point to deeper religious strivings and aid their development. Spero finds accord with Eigen, ‘God is … a relational being in the depths of His own nature, a dynamic movement that supports our openness to revelation and response, and requires us to live on the cutting edge of faith’ (Eigen quoted in Spero 1992: 80). He reverses the traditional reductive psychoanalytic engagement with religion and offers instead a model of how religious-based psychology, in his case Halakhic metapsychology, 239 Spero has lived and practised in the USA and Israel and when in the USA was associated with the Michigan and Cleveland psychoanalytic communities. 104
efines psychoanalytic insights. 240 Spero states there is an objective God that all human persons engage with, and this is included in the transference relationship that arises out of the object world of each person. Spero’s model incorporates human objects, objective God objects, and projected god objects, all located in an external world. This corresponds to object, endopsychic and god representations in an internal world, with transitional object representations hovering between the two. While drawing on Pruyser, Oden, Fowler, Jung, Meissner, Rizzuto, McDargh, Leavy and Winnicott, Spero critiques their limited ability to represent the whole object constellation. Spero sees human personhood developing in relationship to one another – anthropocentric, in parallel with human personhood developing in relationship with God – deocentric. Following Bion, Spero sees one as containing the other and allows the presence of objects, including the religious, to be given life (Spero 1992: 177f.). Spero concludes his work by re-visiting Freud and finding in his early work reference to communication that allows connection to something other, that precedes infantile belief as part of psychical development. Black values the profound questions Spero raises, without being convinced of his argument (Black 1993), yet Spero remains one of the first psychoanalytic practitioners to hold to the objective truth of God, while creatively engaging with psychoanalysis. 241 240 ‘Halakhah is the Jewish law, not only the Torah … It is a deep-rooted Jewish belief that in following the halakhah human beings come to resemble God, for in its inmost reality halakhah represents the law by which God acted when he created the universe … The ontological underpinning of psychoanalysis is the ontological structure affirmed by the halakhah’ (Black 1993: 1086). 241 Cohen offers a perceptive analysis of Spero’s work. ‘His assertion that the reality of God must be acknowledged in clinical psychoanalytic work with religious patients has led to a critique of Lacanian thinking and the formation of a psychoanalytic epistemology in which divinity, in whose image humanity is created, becomes the “ground” for representation and interpersonal communication’ (Cohen 2008: 13). 105
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“SACRED PSYCHOANALYSIS” - AN IN
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ABSTRACT From the 1970s the emergen
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CONTENTS PAGE INTRODUCTION 1 PART A
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Chapter Fifteen. Patterns of engage
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Theme 8: Mystical/Mystic/O 289 Them
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INTRODUCTION My conscious engagemen
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to contemporary psychoanalysis and
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The first research method developed
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PART A. THE CONTEXT, DEFINITION AND
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travelled with Ferenczi to explore
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Despite this inclusive vision a cli
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exclusivity’ (Richards 1999: 1024
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signs of abating. Despite the sheer
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1933b: 158f.). Freud vigorously ref
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embraced that relate to this thesis
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The twin trees symbolized my person
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post-critical thought. These comple
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Epistemological context While I hav
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tolerate periods of “not-knowing
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engagement see little relevance for
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more like stray notes than a centra
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social and philosophical force (Bea
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One solution is to identify paramet
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The sacred was given a unique focus
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Before Lynch’s working definition
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Klein (Grotstein 1982), 79 Winnicot
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theories. 87 The prevailing ethos w
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CHAPTER FOUR. RELIGIOUS AND SPIRITU
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Molino 1997). While Coltart combine
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esponse gave Symington the impetus
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analytic theory, and clinical techn
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Page 81 and 82: Bion gained encouragement for his e
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Page 87 and 88: PART B. THE ENGAGEMENT OF RELIGION,
Page 89 and 90: The third strand was the use of Win
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searching; isolation and involvemen
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The work of Eigen is a unique synth
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developed by Heidegger and used by
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mystical journey can be seen as an
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Grotstein uniquely sees psychoanaly
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that has multiple dimensions includ
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PART C. METHODOLOGICAL CONCERNS, IN
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3. Relational engagement gives the
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CHAPTER SEVENTEEN. RESEARCH METHODO
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conscious that offers the opportuni
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European perspectives. The disadvan
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addition of a third cultural contex
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Further reflexive exploration was u
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especting and valuing of the other
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CHAPTER NINETEEN. RESEARCH INTERVIE
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The interviews were recorded using
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CHAPTER TWENTY. ANALYZING QUALITATI
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Thematic Narrative Analysis The ana
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group facilitator and CBT trainer;
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identified similar themes to those
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CHAPTER TWENTY-ONE. PSYCHOANALYTIC
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the physical and metaphysical use o
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Personal ontology JB’s ontology i
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was a high level of honesty - a gen
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allowed was JB to clarify her under
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What I noticed immediately was the
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As the interview developed I very m
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Alessandra Lemma (AL) Alessandra Le
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esources that people have within th
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central therapeutic task (Ulanov 20
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unconscious that combine the spirit
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the species or the desire to create
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two-way process with the researcher
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Freud’s ideas were in transition
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Conscious encounter The introductio
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session found within a British Klei
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• We discover the eternal unconsc
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• Openness to the numinous and th
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stood out from this second meeting.
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aspects of their being. My engageme
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linking to the other/Other (PM, JG)
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spirituality without becoming gods.
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JG elicited an idealized, positive
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with my father, the fact of being a
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a whole range of thoughts and feeli
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CHAPTER TWENTY-THREE. A THEMATIC NA
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discovered the religious instinct w
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atheistic vision that dispenses wit
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The creativity of Winnicott Winnico
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neuroscience and the growth of reli
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y others. There are ‘resonances a
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there’ (JB 65). Eigen’s eclecti
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Coltart was a highly regarded Briti
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The term ‘zeitgeist’ was used t
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Rizzuto focuses on the internal, ps
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‘I think clearly for a lot of peo
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562). An analyst might say a little
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Lemma located her ambivalence to re
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eligious experience arising in ever
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the psyche through making space for
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Areas of dialogue include: the natu
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A critical dialogue between psychoa
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worlds. ‘We’ve probably never l
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is to study religion because religi
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makes it difficult to go beyond equ
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Rubin adds positively that spiritua
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and psychoanalysis (Galatzer-Levy a
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Theme 8: Mystical/Mystic/O 487 If a
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Theme 9: Love 490 Sayers suggests t
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CHAPTER TWENTY-FOUR. THEMATIC COMME
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their absence as much as their pres
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conversation he encouraged my work
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PART D. SACRED PSYCHOANALYSIS - AN
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CHAPTER TWENTY-FIVE. ‘SACRED PSYC
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that offers a cross-over or transfe
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and psychoanalytic discourse by dev
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CHAPTER TWENTY-SIX. ‘SACRED PSYCH
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and the spiritual (Sorenson 2000, 2
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Figure 3. A dominant sacred interpr
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form of splitting reminiscent of ea
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fulfils Meissner’s vision for a
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Figure 6. Winnicott (DW1-2) Winnico
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person was Neville Symington. By co
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eflects Eigen’s experience of Bub
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elationship to others and live out
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psychoanalysis and this is the purp
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evelation, in a more challenging fa
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into his being, but the meeting wit
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CHAPTER TWENTY-EIGHT. ‘SACRED PSY
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and analyst’ (Ogden 2005: 6). How
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the transition (it is, by definitio
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Signals of transcendence It is too
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Catholic Mass, mystical encounter,
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ultimate reality and truth - the un
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self-knowledge echoing the words of
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cause it becomes pathological as se
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understood beyond the limited clini
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CHAPTER THIRTY. ‘SACRED PSYCHOANA
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clinical papers presented at confer
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encounters with Grotstein where the
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etc.? What is the place of mistakes
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enormous. In the conclusion I have
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2. Potential Interview questions Qu
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Part Two - Consent Form If you are
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Appendix 3. Oskar Pfister and the u
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Solms also identifies the challenge
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disciplines of reflection, meditati
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8. A total sense of self, including
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Ethical Permission for a Qualitativ
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adversarial encounter? There was re
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1. Eigen’s religious and spiritua
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experience, allied to a formidable
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(Freud 1939).’ (Eigen 1998: 12).
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the founders of intersubjectivity
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tradition. He rather adopts a Zen a
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personal lives in that sort of way.
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Alvesson, Mats, and Kaj Sköldberg.
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———. 2009. A relational psych
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———. 2007. The Freudian momen
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Casement, Ann, ed. 2004. Who owns p
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Coyte, Mary, Peter Gilbert, and Vic
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Elmhirst, Susanna Isaacs. 1996. For
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Freke, Sarah. 1999. Review of 'The
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———. 1976. Introduction. Freu
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———. 1994. Projective identif
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Hartnack, Christiane. 1990. Vishnu
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Issroff, Judith. 1999. Reflections
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———. 1994. Love in the analyt
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LaMothe, Ryan. 2005. Creating space
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———. 2005. Understanding theo
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Meissner, William. 1966. The operat
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———. 2009. Psychoanalytic con
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———. 2001. Three archaic cont
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———. 1983. The play of the im
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———. 2000. The psychological
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Safran, Jeremy. 1999. Faith, despai
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Smart, Ninian. 1996. Dimensions of
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———. 2002. A space to listen:
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Watts, Alan. 1961/1998. Psychothera
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