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Sacred Psychoanalysis - etheses Repository - University of ...

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CHAPTER TWENTY-ONE. PSYCHOANALYTIC INTERSUBJECTIVE<br />

INTERVIEW METHODOLOGY<br />

This chapter is an account <strong>of</strong> entering into the lived experience <strong>of</strong> psychoanalysts and our<br />

intersubjective encounter. The interviews took place in the space in which the analysts<br />

worked, 361 <strong>of</strong>fering a place <strong>of</strong> security and familiarity where I was: an ‘outsider’; a<br />

pr<strong>of</strong>essional colleague; an academic researcher; and a ‘non-patient’. This use <strong>of</strong> a<br />

therapeutic context has a capacity to evoke unconscious dynamics as the researcher, who is<br />

both a psychodynamic therapist and a minister <strong>of</strong> religion, becomes a reflexive participant<br />

in examining the lives <strong>of</strong> others through conscious and unconscious processes. Experiences<br />

or beliefs about religion and spirituality cannot always be fully expressed in words but<br />

rather in ‘felt presence’ and the researcher was open to the possibility <strong>of</strong> intersubjective<br />

presence <strong>of</strong> the unconscious becoming conscious in the room.<br />

1. Contextual Issues<br />

The following accounts utilize the same structure for each interview using the categories <strong>of</strong>:<br />

• The past in the present – ontological assumptions<br />

• The personal present – conscious encounter<br />

• The unconscious present – unconscious encounter<br />

• The shared present – intersubjective presence<br />

This research encounter has the potential for generating new insights into psychoanalytic<br />

being as well as religious and spiritual presence. Such a unique person-to-person encounter<br />

cannot be easily replicated at every level, as the unconscious is uniquely different due to the<br />

361 With one exception.<br />

195

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