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oth … psychoanalysis is a healing journey that two people make together (JBR 43- 44). The reason I like the contemporary atmosphere is … psychoanalysis is one among … a number of very profound methods for human transformation and alleviation of suffering, and actually the creation of human well-being … I don’t see … that psychoanalysis is the mode of transformation, it’s … a … comparative view … comparing primarily … Buddhist and Zen paths, … I think there’s something that happens in the zeitgeist of being a psychoanalyst, where … psychoanalysis is life and it’s not life, … it helps us to open to life, but so do … other pathways (JBR 82- 97). Several interviewees linked this transforming view of being human to the psychoanalytic task that allies it with some aspects of religions and spiritualities, though others refute this. In the British psychoanalytic context there is still little evidence of engagement with religion or spirituality. If I think back to both of my trainings … I can’t think of a single lecture where either of these terms were thought about as issues to be thought about … it might come up in a clinical seminar that you have a patient that … had a very strong faith and … that might be thought about … but … it’s not theorized … was never introduced … as an issue (AL 480-487). Theme 4: Contemporary psychoanalysts The key names associated with religion and spirituality in contemporary psychoanalysis by the interviewees were Eigen (16 references), Symington (14 references), Mitchell (8 references) and Coltart (7 references). 426 Eigen was well known by most of the interviewees, especially in New York where he was known personally by all those interviewed, as well as Bobrow in San Francisco and Grotstein in Los Angeles. ‘He is extraordinary he is the one man you have got to interview for spirituality’ (JG 102-103). ‘You have the centre of psychoanalytic spiritual life right 426 Mitchell was primarily associated with contemporary psychoanalysis, rather than religion and spirituality. 256
there’ (JB 65). Eigen’s eclecticism integrates Freud, Bion, Winnicott and Lacan, allied to an intersubjective spiritual dimension. While Black sees the religious dimensions of the analyst as a counter-transferential clinical tool to engage the client and their unconscious world, Eigen focuses on the actual clinical encounter relationally and intersubjectively – where both analyst and patient are known and changed. Editor of the Psychoanalytic Review, Eigen is a very influential figure and this allows him the opportunity to introduce spirituality into the psychoanalytic domain. Eigen was also mentioned by most of the analysts interviewed in the UK, although his influence is more limited. Phillips introduced Eigen’s work through The Electrified Tightrope (Eigen 1993) as a vital concern for Phillips is to help people encounter whatever ‘makes you feel alive’ (AP 686). 427 Symington has been the best-known analyst in the UK engaging with religion and spirituality, 428 themes that recur in his work, fictional and psychoanalytic. 429 ‘Time is a real problem … Symington said … how difficult it is trying to deal with these huge themes when there is so much that should be read and known when actually one is spending 8 hours 427 It became immediately apparent that Eigen was the key figure in spiritual engagement within contemporary psychoanalysis. Black, Benjamin, Jones, Rubin, Mollon, Phillips, Grotstein and Bobrow also mentioned Eigen. I met with Eigen, we discussed my research and he invited me to join his seminar group where he introduced me to the group as a ‘visiting academic and a spiritual person’ that he’d enjoyed meeting. The group were exploring Winnicott’s Human Nature (Winnicott 1988). Eigen intriguingly and provocatively described President Bush as the Devil as a symbol of the evil that occurs when a leader/society becomes so focused on the external and the material that the internal and psychical are neglected or destroyed. Unfortunately due to minor surgery Eigen was unable to be interviewed while I was in New York. We attempted to have an ongoing e-mail correspondence but this lacked the relational dimension I discovered that I realized I required. My learning is that to fully engage with a subject I need to fully engage with the person. This also accounts for my not following up the initial attempt to have a Skype interview with Symington in Australia. 428 Very influential in the UK in the 1980s and early 1990s, Symington emigrated to Australia and continues to write important texts on analytic and spiritual engagement. From a Roman Catholic background and at an early stage as a priest in training, Symington sees psychoanalysis as a natural religion by broadening the scope of religion to embrace the deepest quests of human nature. In a recent fictional publication he writes about a priest facing theological and psychological crises during the 1960s during the reforms introduced by Vatican II, drawing on many of his personal experiences. Black, while mentioned by all the British analysts interviewed is not well known in the USA, though Grotstein and Bobrow recognized him. 429 ‘Neville Symington is someone who has written a great deal about all this and I think he intends to keep ploughing the furrow that’s my impression’ (DB 584-585). 257
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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
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Further reflexive exploration was u
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especting and valuing of the other
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CHAPTER NINETEEN. RESEARCH INTERVIE
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The interviews were recorded using
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CHAPTER TWENTY. ANALYZING QUALITATI
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Thematic Narrative Analysis The ana
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group facilitator and CBT trainer;
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identified similar themes to those
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CHAPTER TWENTY-ONE. PSYCHOANALYTIC
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the physical and metaphysical use o
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Personal ontology JB’s ontology i
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was a high level of honesty - a gen
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allowed was JB to clarify her under
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Page 219 and 220: Alessandra Lemma (AL) Alessandra Le
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Page 233 and 234: Conscious encounter The introductio
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Page 237 and 238: • We discover the eternal unconsc
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Page 241 and 242: stood out from this second meeting.
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 255 and 256: CHAPTER TWENTY-THREE. A THEMATIC NA
Page 257 and 258: discovered the religious instinct w
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Page 261 and 262: The creativity of Winnicott Winnico
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Page 271 and 272: The term ‘zeitgeist’ was used t
Page 273 and 274: Rizzuto focuses on the internal, ps
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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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Page 295 and 296: Rubin adds positively that spiritua
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Page 299 and 300: Theme 8: Mystical/Mystic/O 487 If a
Page 301 and 302: Theme 9: Love 490 Sayers suggests t
Page 303 and 304: CHAPTER TWENTY-FOUR. THEMATIC COMME
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Page 309 and 310: PART D. SACRED PSYCHOANALYSIS - AN
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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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446 447 448 449 450 451 452 453 454
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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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