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psychoanalytic engagement can be seen as a new form of Gnosticism (Ostow 1982/1997) that is enlightening (Gordon 2004) or problematic (Ostow 1995). The re-emergence of mysticism in contemporary psychoanalysis parallels the emergence of a pluralistic culture within psychoanalysis that embraces levels of subjectivity and intersubjectivity that specifically include mystical tendencies, best exemplified by Eigen. Parsons connects these to transformational approaches in psychoanalysis, drawn from object relations and self-psychology perspectives, as well as transpersonal developments in the wider psychotherapeutic world (Parsons 1999). 329 Discussion of mysticism in psychoanalysis is primarily within a universal or experiential framework focused on mystical tendencies evolving out of relational encounter in the analytic space. However the language used to try and capture mystical experience is often beyond psychoanalysis and held within religious traditions. Grotstein’s work offers a more profound level of mystical engagement with the unconscious as his work spans the universal, the particular, process and experience. I have found it useful to add spiritual, ontological and mystical perspectives to my thinking. By spiritual I mean those aspects of the ultrasensual, yet still experiential dimension that merit psychoanalytic study, and … includes the unconscious capacity for prescience or premonition … the mystic is also able to see the mysterious that is embedded in the ordinary. The mystic does not mystify but detects and clarifies. The analyst, without realizing it, is a practising mystic … The mystical and spiritual perspectives are older ways of describing our attempts to ‘divine’ the ultrasensual … I end this preface with the question I asked at the beginning: Who is the unconscious? (Grotstein 2000: xxviiif.). 329 This links to parallel and inclusive developments discussed in the defining of spirituality in chapter two. MacKenna offers a Christian based reflection. ‘If we are allowed to settle down and be still, and contemplate … as an analyst might her patient, or a mystic settling into a time of prayer, or an artist contemplating his subject; then we find ourselves connecting with them in unexpected ways and, in that connection itself, discovering … their meaning? Our meaning? Or is it rather the ineffable experience of being in communion with that which or, as I would prefer to say, the One who, simply, IS?’ (MacKenna 2008: 485f.). 162
Grotstein uniquely sees psychoanalysis not as a psychological repository of mystical tendencies but as a form of mysticism in its own right. 330 330 These ideas are synchronous with Kristeva’s where, ‘The Christian desire for loving, ecstatic fusion with the transcendental other reflects the semiotic drive for unity with the immanent other who is not simply within the world but within ourselves’ (Bradley 2008: 281). 163
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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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Gay’s work is less than convincin
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ecame Clinical Professor of Psychia
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postulated by theologians and philo
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life cycle from birth to death’ (
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Rizzuto’s major contribution was
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Thirdly both use the work of Hans L
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a form of dualism that despite thes
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experiential moments of timelessnes
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accessed in more immediate ways. Ma
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efines psychoanalytic insights. 240
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Symington recalls that he had had e
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Symington’s contribution includes
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Page 129 and 130: In a parallel development Chodorow
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Page 133 and 134: feature of the work of Eigen who
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Page 147 and 148: components of spirituality identifi
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Page 155 and 156: A third theoretical approach involv
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Page 159 and 160: Despite these recent developments o
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Page 163 and 164: oases where they find refuge, so th
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Page 167 and 168: The work of Eigen is a unique synth
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Page 177 and 178: PART C. METHODOLOGICAL CONCERNS, IN
Page 179 and 180: 3. Relational engagement gives the
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Page 189 and 190: Further reflexive exploration was u
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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
Page 199 and 200: Thematic Narrative Analysis The ana
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Page 205 and 206: CHAPTER TWENTY-ONE. PSYCHOANALYTIC
Page 207 and 208: the physical and metaphysical use o
Page 209 and 210: Personal ontology JB’s ontology i
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Page 213 and 214: allowed was JB to clarify her under
Page 215 and 216: What I noticed immediately was the
Page 217 and 218: As the interview developed I very m
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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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