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a day … doing clinical work’ (DB 572-575). In this British context ‘those people you have mentioned like Patrick Casement, Neville Symington, Nina Coltart would all be viewed as having eccentricities which … (are) … tolerated’ (PM 694-698). Symington left a deep impression on Bobrow. ‘He’s a font of new ideas … and I have the greatest respect for him’ (JBR 564-565). ‘Without being a Buddhist, I think Jim [Grotstein] and Neville [Symington] and Michael [Parsons] have taken it the deepest’ (JBR 584-586). Mitchell was the pioneer of relational forms of psychoanalysis and involved in establishing a journal, 430 the IARPP, 431 and the relational track of psychoanalytic training in New York. Eigen, Benjamin and Rubin all knew him, as did Jones. Most influential on me was the late Steve Mitchell … I felt very fortunate to have him as a conversation partner … particularly about religion and … he was starting to get interested in issues of spirituality and psychoanalysis and we would correspond and read … and I think it was his writings that really got me thinking about things in a … relational way and … steered me to people like Winnicott, Loewald and then later Kohut (JJ 216-231). Jones views the contribution of American contemporary psychoanalysis to be its capacity to synthesize other analytic traditions and other disciplines, including religion. Tensions still exist as Jones recalls Mitchell’s review of his book Religion and Psychology in Transition ‘This is a really good introduction to psychoanalytic theory… really clear and concise … but I don’t know why he has to bring in all this theology’ (JJ 555-557). 432 430 Psychoanalytic Dialogues. 431 International Association for Relational Psychoanalysis and Psychotherapy founded in 2001. 432 The book was also reviewed in the Journal of Religion ‘This is a really good … important understanding of religion, epistemology and human nature but why does he have to talk about Winnicott and Freud of all people’ (JJ 559-561). 258
Coltart was a highly regarded British psychoanalyst but ‘was recognized, with a certain amount of surprise by British psychoanalysts as being very interested in Buddhism … I don't know she had the sort of influence that those people had in the States’ (DB 163-165). Coltart wrote ‘two essays on psychoanalysis and Buddhism … she … suppressed it, if memory serves me for years’ (JR 342-347). It is clear that in the psychoanalytic climate at that time it was not completely safe to belong in the ‘mainstream’ and express religious or spiritual beliefs and practices. These had to remain hidden, leading to the ironic situation that ‘the tolerating of … Coltart’s … spirituality or the religious involvement of … Coltart’ (JR 484-485) by the psychoanalytic establishment, psychoanalysis enters into a ‘compromise formation’. When faced with two conflicting or competing demands, one becomes repressed. Such an approach is deeply unanalytic and betrays an often unacknowledged and deep-rooted functional atheism in psychoanalysis. A more positive analytic position, and one that parallels the Zen concept of ‘beginner’s mind’ and the psychoanalytic stance found in Coltart’s work is to adopt an open stance of assuming nothing a-priori in order to fully enter and understand the patients’ world, conscious and unconscious. 433 433 Other names mentioned as significant in contemporary psychoanalysis (other than those interviewed) especially in connection with religion and spirituality were Akhtar, Blanco, Bomford (an expositor of Blanco), Britton, Davids, Epstein, Gargiulo, Mayer, Meissner, Miller, Parsons, Rycroft, Safran, Sorenson, Spezzano, and Wright. Of this group four are deceased, two were approached but declined the request for an interview, three never replied to an approach via mail or e-mail, one is not an analyst or therapist, and one was interviewed but not included due to the overwhelming amount of data generated in the existing interviews. As a number of my potential interviewees had also contributed to a key text by Black (2006) I was also mindful of the danger of replicating material also already in print. 259
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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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What I noticed immediately was the
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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 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 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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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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