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Sacred Psychoanalysis - etheses Repository - University of ...

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3. Relational engagement gives the opportunity for new narratives and stories to emerge.<br />

When stories collide, dialogue ensues and new stories are formed. ‘Freud's principal<br />

contribution to human life was to inaugurate a gigantic effort at exploration <strong>of</strong> the<br />

inaccessible fastnesses <strong>of</strong> the unconscious, but every step <strong>of</strong> the journey must be undertaken<br />

by way <strong>of</strong> the simplest <strong>of</strong> all human encounters, the dialogue’ (Leavy 1980: xv). Orsi adds<br />

following Berger ‘the world hangs on a thin thread <strong>of</strong> conversation, on the rounds <strong>of</strong><br />

intersubjective engagement that make and sustain any social world. To interpret a culture<br />

means to join this conversation, alongside and together with the people already engaged in<br />

it’ (Orsi 2004: 169f.). This research enters into the world <strong>of</strong> the psychoanalyst to have a<br />

conversation about religion and spirituality and to return to tell the story <strong>of</strong> these encounters,<br />

from their viewpoint in the interviews and in my reflexive accounts. Adopting Denzin and<br />

Lincoln’s metaphor <strong>of</strong> the researcher as bricoleur and quilt-maker (Denzin and Lincoln<br />

2005: 4), the fabric <strong>of</strong> this research is an examination <strong>of</strong> the tapestries and threads that are<br />

‘spun, woven, knitted, quilted or pieced together’ (Kruger 2008: 12) to form a tapestry that<br />

embodies ‘a universal narrative <strong>of</strong> humanity’s sacred and secular practices and beliefs’<br />

(Kruger 2008: 11). 340 The sacred was identified in chapter one <strong>of</strong> part A, as a constructive<br />

and containing term that accounts for social and cultural, religious and spiritual systems,<br />

beliefs and practices focused on the ultimate sources <strong>of</strong> power, identity, meaning and truth.<br />

A second and linked question arises: ‘Is this one researcher’s reflexive account?’ or are<br />

there patterns <strong>of</strong> the religious and spiritual that allow other people’s experiences, ideas,<br />

theories, and structures to encounter each other? At the start <strong>of</strong> my research both were<br />

340 Williams <strong>of</strong>fers another understanding <strong>of</strong> the bricoleur that also resonates with this research. ‘The<br />

bricoleur is a hybrid who identifies unconscious themes in liminal space and who uses a mythical [or sacred]<br />

narrative to invoke an alternative psychological perspective’ (Williams 2007: 348).<br />

169

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