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Unconscious encounter Had I ‘forgotten’ to confirm my appointment with JG? On reflection I realised I had simply expected the offered interview to stand, and had not felt the need to confirm – perhaps an unconscious belief that JG would be available to me. I also wondered if JG was ambivalent about an interview, preferring to let his written words speak for themselves? Given JG’s powerful belief in the unconscious, in part matched by my own, something was happening through our mutual awareness of the other’s unconscious, which transcends continents. What mattered is what happened in the moment in that we met and gave time for unconscious processes to come into consciousness, thus offering a mutually informed unconscious meeting at another level. My time with JG was to have a very powerful impact on me. Between interviews I dreamt of JG, Scotland, angels – replicating JG’s vital dream relating to Klein – yet distinctly linking with my origins in Scotland. We discussed this as JG felt I was co-operating with the unconscious by letting it be both in the dream and in the presence of each other an unconscious symmetry was being revealed. Intersubjective presence As a Scotsman, my very presence had important associations for JG as one of his most significant dreams that subsequently shaped his development as an analyst was of experiencing two angels in a scene set in the Scottish Highlands. While I do not claim to be a ‘messenger from God’ I was aware that I am still a minister of religion that in analytic circles is about as rare as the appearance of angels. I had a sense on our departure that something in me and of me was to have a powerful impact on JG and the same dynamic that I would be powerfully impacted by JG. In fact this is exactly what a guru is able to do, but I think JG is not fully aware of this as he too is in thrall to his own guru in Bion. Two factors 230
stood out from this second meeting. JG described me warmly. ‘I am very much impressed by you, you are the consummate analyst minister, but not the minister of religion but the minister of god, I make a distinction’ (JG 1873-1874). This tribute deeply impacted me, linking with a parental transference, as I wish that it was something my own father could have said. As time raced by the interview ended and a taxi arrived to take me to Santa Monica to interview Robert Stolorow. Standing outside JG’s home I went to shake hands but JG embraced me and said ‘This meeting has meant more to me than you can ever imagine’ and instinctively I proclaimed ‘May God bless you and keep you’ in a form of benediction. A wave and the taxi drove away leaving me with much to ponder but feeling met, touched and encouraged in my very being – some might even describe it as love. 231
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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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ased on illusion. Whereas religion
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approach to psychoanalysis has mean
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penis envy, as well as the nature a
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transcend the limitations establish
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In a parallel development Chodorow
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Cohen and Gereboff provide a detail
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feature of the work of Eigen who
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CHAPTER TWELVE. PATTERNS OF ENGAGEM
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Coltart, and later, David Black. 28
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never in conflict and had the poten
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sense of who we are and what we do.
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consciousness. Some would describe
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Martino 1991; Rubin 1992; Westkott
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components of spirituality identifi
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engagement, unfolding dialogue and
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Rabindrath Tagore’s move from a s
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in its own right, and modify modes
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A third theoretical approach involv
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transference and multiple gods; and
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Despite these recent developments o
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treatment’ (Ad-Bab'bagh 2001: 283
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oases where they find refuge, so th
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searching; isolation and involvemen
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The work of Eigen is a unique synth
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developed by Heidegger and used by
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mystical journey can be seen as an
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Grotstein uniquely sees psychoanaly
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that has multiple dimensions includ
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PART C. METHODOLOGICAL CONCERNS, IN
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3. Relational engagement gives the
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CHAPTER SEVENTEEN. RESEARCH METHODO
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conscious that offers the opportuni
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European perspectives. The disadvan
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addition of a third cultural contex
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
Page 201 and 202: group facilitator and CBT trainer;
Page 203 and 204: identified similar themes to those
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
Page 211 and 212: was a high level of honesty - a gen
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
Page 219 and 220: Alessandra Lemma (AL) Alessandra Le
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Page 225 and 226: unconscious that combine the spirit
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Page 229 and 230: two-way process with the researcher
Page 231 and 232: Freud’s ideas were in transition
Page 233 and 234: Conscious encounter The introductio
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Page 237 and 238: • We discover the eternal unconsc
Page 239: • Openness to the numinous and th
Page 243 and 244: aspects of their being. My engageme
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Page 249 and 250: JG elicited an idealized, positive
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Page 253 and 254: a whole range of thoughts and feeli
Page 255 and 256: CHAPTER TWENTY-THREE. A THEMATIC NA
Page 257 and 258: discovered the religious instinct w
Page 259 and 260: atheistic vision that dispenses wit
Page 261 and 262: The creativity of Winnicott Winnico
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Page 265 and 266: y others. There are ‘resonances a
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Page 269 and 270: Coltart was a highly regarded Briti
Page 271 and 272: The term ‘zeitgeist’ was used t
Page 273 and 274: Rizzuto focuses on the internal, ps
Page 275 and 276: ‘I think clearly for a lot of peo
Page 277 and 278: 562). An analyst might say a little
Page 279 and 280: Lemma located her ambivalence to re
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Page 285 and 286: Areas of dialogue include: the natu
Page 287 and 288: A critical dialogue between psychoa
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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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1 2 3 4 5 6 7 8 9 10 11 12 13 14 15
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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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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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