Sacred Psychoanalysis - etheses Repository - University of ...

transference and multiple gods; and the discovery of psychoanalytic ideas in sacred history
and texts. Akhtar demonstrates that contemporary psychoanalysis can establish a dialogue
with Indian traditions, religions and culture that enhances both through a rich diversity and
creativity (Akhtar 2005).
Hinduism has contributed to psychoanalysis beyond the Indian sub-continent, clinically,
theoretically and practically. Clinically there has been the development of ways in which to
work with clients from an Indian and possibly Hindu background. Recognition has been
made of the vital impact within India of psychiatrists, psychologists, psychotherapists and
psychoanalysts – notably Kakar – who trained in the West but returned to practise in India
(Kakar 1978, 1991, 2005, 2006, 2009). Yet many Indians live in the West and
consideration has been given by psychoanalysts to working with this particular client group
who inhabit both worlds. Mehta, writing in 1997, names the five Indian psychoanalysts
working in the USA and applauds the increasing willingness of psychoanalysis to embrace
different ethnic groups as part of the survival of psychoanalysis itself. Clinically Mehta
identifies particular approaches to working with patients who are first-generation
immigrants, second-generation immigrant children concluding ‘the problem of first-
generation immigrants in this country is the healing of split-self representations, whereas the
problem of second-generation immigrants is an attempt to integrate two cultures’ (Mehta
1997: 469). Ullrich in her work with a Hindu patient found that her own religious
understanding from a different tradition was vitally important and enabled her to work
creatively concluding ‘a therapist who understands the impact of Hinduism on an
individual's behaviour will find that knowledge invaluable in the treatment of a Hindu
patient’ (Ullrich 1997: 504).
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