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of their own tradition more adequately than they, using the resources of that tradition, have been able to do (MacIntyre 1988: 167). Rubin believes a scandal in Zen Buddhism in the 1980s could have been avoided if this two- stage dialectic engagement had taken place, and where issues of enlightenment and selflessness could have been informed by psychoanalytic understandings of both unconscious personality traits and transference issues. The common ground for dialogue between psychoanalysis and Buddhism finds particular expression in object relations’ theory allied to transitional space and meditation (Finn and Gartner 1992). Rubin also focuses on goals and techniques through promoting positive change, relieving suffering, the moment-to-moment flux as a form of ‘evenly hovering attention’ (Rubin 1985), and learning from teacher/master/analyst/training analyst through transference and counter- transference. Both disciplines could develop a ‘non-self centred subjectivity’ that allows equal and unique insights into each other (Rubin 1997). Subsequent writing on Buddhism and psychoanalysis has focused on details of the debate that Rubin outlined (Safran 2003). Rubin’s model of dialectic engagement does not deal with objective truth and the notion of deity, in the same way Black does not deal with objective truth by focusing on religious and psychoanalytic experience. Coltart sees truth as part of a human search aided by Buddhism and psychoanalysis, but rejects objective truth and deity. Bobrow relates truth to Zen enlightenment as moments of truth but again does not engage with objective truth. 304 Consequently psychoanalysis finds itself freed from a long-held reductionist view of religion and deity that therefore gives the opportunity for new forms of relating, 304 Bobrow offers a paradoxical Zen tradition, which engages with truth more specifically. ‘Enlightenment and truth ... begin with the awareness of ... unconscious and emotional activity. Insight, conscience, atonement, and compassion develop in concert. None of us is exempted. Each new self-representational structure is both a discovery and may become the next blind spot’ (Bobrow 1997: 136; 2003). 138
engagement, unfolding dialogue and as partners in liberation or transformation (Bobrow 2010). Common ground can be found personally, clinically and theoretically, though the particular areas of shared insight differ between the UK and the USA, where the latter has seen significant and sustained growth (Magid 2002; Safran 2003; Epstein 2007). 139
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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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CHAPTER FIVE. RELIGIOUS AND SPIRITU
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produced further discussion and pub
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vision for psychoanalysis and he fo
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psychotherapist with important conn
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Winnicott is arguably the most infl
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theory includes developmental, tran
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particular significance for the nat
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decades of his life. 157 Religion f
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made a lovely missionary’ (quoted
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Bion gained encouragement for his e
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elements/function; or phenomena and
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inherent human knowing of infinity
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PART B. THE ENGAGEMENT OF RELIGION,
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The third strand was the use of Win
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psychoanalysis 187 Meissner articul
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work of Winnicott (Winnicott 1965,
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pertaining to grace, providence, an
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Page 105 and 106: Rizzuto’s major contribution was
Page 107 and 108: Thirdly both use the work of Hans L
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Page 117 and 118: Symington recalls that he had had e
Page 119 and 120: Symington’s contribution includes
Page 121 and 122: ased on illusion. Whereas religion
Page 123 and 124: approach to psychoanalysis has mean
Page 125 and 126: penis envy, as well as the nature a
Page 127 and 128: transcend the limitations establish
Page 129 and 130: In a parallel development Chodorow
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Page 133 and 134: feature of the work of Eigen who
Page 135 and 136: CHAPTER TWELVE. PATTERNS OF ENGAGEM
Page 137 and 138: Coltart, and later, David Black. 28
Page 139 and 140: never in conflict and had the poten
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Page 143 and 144: consciousness. Some would describe
Page 145 and 146: Martino 1991; Rubin 1992; Westkott
Page 147: components of spirituality identifi
Page 151 and 152: Rabindrath Tagore’s move from a s
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Page 155 and 156: A third theoretical approach involv
Page 157 and 158: transference and multiple gods; and
Page 159 and 160: Despite these recent developments o
Page 161 and 162: treatment’ (Ad-Bab'bagh 2001: 283
Page 163 and 164: oases where they find refuge, so th
Page 165 and 166: searching; isolation and involvemen
Page 167 and 168: The work of Eigen is a unique synth
Page 169 and 170: developed by Heidegger and used by
Page 171 and 172: mystical journey can be seen as an
Page 173 and 174: Grotstein uniquely sees psychoanaly
Page 175 and 176: that has multiple dimensions includ
Page 177 and 178: PART C. METHODOLOGICAL CONCERNS, IN
Page 179 and 180: 3. Relational engagement gives the
Page 181 and 182: CHAPTER SEVENTEEN. RESEARCH METHODO
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Page 185 and 186: European perspectives. The disadvan
Page 187 and 188: addition of a third cultural contex
Page 189 and 190: Further reflexive exploration was u
Page 191 and 192: especting and valuing of the other
Page 193 and 194: CHAPTER NINETEEN. RESEARCH INTERVIE
Page 195 and 196: The interviews were recorded using
Page 197 and 198: 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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256 257 258 259 260 261 262 263 264
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320 321 322 323 324 325 326 327 328
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383 384 385 386 387 388 389 390 391
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446 447 448 449 450 451 452 453 454
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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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