Sacred Psychoanalysis - etheses Repository - University of ...

More documents

Recommendations

Info

Reactions and Reflections Religion evokes powerful positive and negative responses. The phrases used by the interviewees demonstrate the impact and depth of strongly held thoughts and feelings found within contemporary psychoanalysis. 441 The words ‘religion’ or ‘religious’ communicate: ‘Simple-minded’ (DB 285) ‘Someone wacky’ (DB 620) ‘Avoiding addressing the reality of the world’ (DB 687) Something that can be ‘quite uncritical and quite unreflective and that’s always jarring to me’ (JJ 694) Existing in a ‘compartmentalized … defensive split’ (JJ 793-794) Seen by analysts as ‘A definite sign of pathology … but the environment has softened a bit’ (JR 367-371) ‘A certain primal horror of it that people just don’t like to deal with’ (AMR 35) As a religious person ‘Officially it is as though I do not exist’ (AMR 183) ‘I think a lot of analysts … react with some anxiety, hostility even scorn’ (PM 382-383) ‘I hear “religion” and I stiffen up because I … was introduced to religion as a … straight jacket, a … harsh super-ego’ (AL 287-289) There is ‘no ultimate being, ultimate core’ (AN 178) Religion ‘approaches delusion’ (AN 595) and ‘any promise of a happier life up there, I consider to be a delusion, and a dangerous delusion’ (AN 719-720) ‘This subject worried me’ (AN 752) 441 Some were made with American right-wing fundamental Christianity in mind. 264
‘I think clearly for a lot of people in the world, religious language is the language that enables them to talk about the things that matter most to them’ (AP 396-398) ‘Finally it is my belief that psychoanalysis is more mystical, spiritual and religious than its followers realize and religion especially spirituality is more psychoanalytic’ (JG 728-730) ‘I respect religiosity, I never respect religion … religion is used … like alcohol. It is something omnipotent to hold onto that has rules and regulations they can hide behind rather than the free spirit’ (JG 1260-1265) ‘I think many of us who are psychoanalysts would have an objection to religion, especially Jews because we have a knee jerk reaction when it comes to Christianity’ (JG 1780-1783) ‘When I say I am anti-religious, I meant I am anti-institution’ (JG 1798-1799) By contrast responses to spirituality were: Jungians ‘really are much more spiritual’ (JB 55) Yet ‘just because you have a spiritual practice that doesn’t make you a knowledgeable person to talk about religion and spirituality’ (JJ 704-705) ‘an analyst can say well spirituality is really psychopathological and they may be referring to an aspect of spirituality like masochistic surrender to a teacher, a spiritual aspirant masochistically surrendering’ (JR 312-313) ‘I think there’s an embarrassment about anything spiritual amongst most psychoanalysts in Britain’ (PM 61-62) ‘I have always found spiritual matters … exciting … I’m not entirely happy with that word but it’s the closest I can come to it, there is a sort of spiritual excitement about getting a sense of something more’ and ‘a sort of spiritual curiosity… being able to explore and enquire freely has always been … important to me’ (PM 478-481, 422-424) 265
Page 1 and 2:
“SACRED PSYCHOANALYSIS” - AN IN
Page 3 and 4:
ABSTRACT From the 1970s the emergen
Page 5 and 6:
CONTENTS PAGE INTRODUCTION 1 PART A
Page 7 and 8:
Chapter Fifteen. Patterns of engage
Page 9 and 10:
Theme 8: Mystical/Mystic/O 289 Them
Page 11 and 12:
INTRODUCTION My conscious engagemen
Page 13 and 14:
to contemporary psychoanalysis and
Page 15 and 16:
The first research method developed
Page 17 and 18:
PART A. THE CONTEXT, DEFINITION AND
Page 19 and 20:
travelled with Ferenczi to explore
Page 21 and 22:
Despite this inclusive vision a cli
Page 23 and 24:
exclusivity’ (Richards 1999: 1024
Page 25 and 26:
signs of abating. Despite the sheer
Page 27 and 28:
1933b: 158f.). Freud vigorously ref
Page 29 and 30:
embraced that relate to this thesis
Page 31 and 32:
The twin trees symbolized my person
Page 33 and 34:
post-critical thought. These comple
Page 35 and 36:
Epistemological context While I hav
Page 37 and 38:
tolerate periods of “not-knowing
Page 39 and 40:
engagement see little relevance for
Page 41 and 42:
more like stray notes than a centra
Page 43 and 44:
social and philosophical force (Bea
Page 45 and 46:
One solution is to identify paramet
Page 47 and 48:
The sacred was given a unique focus
Page 49 and 50:
Before Lynch’s working definition
Page 51 and 52:
Klein (Grotstein 1982), 79 Winnicot
Page 53 and 54:
theories. 87 The prevailing ethos w
Page 55 and 56:
CHAPTER FOUR. RELIGIOUS AND SPIRITU
Page 57 and 58:
Molino 1997). While Coltart combine
Page 59 and 60:
esponse gave Symington the impetus
Page 61 and 62:
analytic theory, and clinical techn
Page 63 and 64:
CHAPTER FIVE. RELIGIOUS AND SPIRITU
Page 65 and 66:
produced further discussion and pub
Page 67 and 68:
vision for psychoanalysis and he fo
Page 69 and 70:
psychotherapist with important conn
Page 71 and 72:
Winnicott is arguably the most infl
Page 73 and 74:
theory includes developmental, tran
Page 75 and 76:
particular significance for the nat
Page 77 and 78:
decades of his life. 157 Religion f
Page 79 and 80:
made a lovely missionary’ (quoted
Page 81 and 82:
Bion gained encouragement for his e
Page 83 and 84:
elements/function; or phenomena and
Page 85 and 86:
inherent human knowing of infinity
Page 87 and 88:
PART B. THE ENGAGEMENT OF RELIGION,
Page 89 and 90:
The third strand was the use of Win
Page 91 and 92:
psychoanalysis 187 Meissner articul
Page 93 and 94:
work of Winnicott (Winnicott 1965,
Page 95 and 96:
pertaining to grace, providence, an
Page 97 and 98:
Gay’s work is less than convincin
Page 99 and 100:
ecame Clinical Professor of Psychia
Page 101 and 102:
postulated by theologians and philo
Page 103 and 104:
life cycle from birth to death’ (
Page 105 and 106:
Rizzuto’s major contribution was
Page 107 and 108:
Thirdly both use the work of Hans L
Page 109 and 110:
a form of dualism that despite thes
Page 111 and 112:
experiential moments of timelessnes
Page 113 and 114:
accessed in more immediate ways. Ma
Page 115 and 116:
efines psychoanalytic insights. 240
Page 117 and 118:
Symington recalls that he had had e
Page 119 and 120:
Symington’s contribution includes
Page 121 and 122:
ased on illusion. Whereas religion
Page 123 and 124:
approach to psychoanalysis has mean
Page 125 and 126:
penis envy, as well as the nature a
Page 127 and 128:
transcend the limitations establish
Page 129 and 130:
In a parallel development Chodorow
Page 131 and 132:
Cohen and Gereboff provide a detail
Page 133 and 134:
feature of the work of Eigen who
Page 135 and 136:
CHAPTER TWELVE. PATTERNS OF ENGAGEM
Page 137 and 138:
Coltart, and later, David Black. 28
Page 139 and 140:
never in conflict and had the poten
Page 141 and 142:
sense of who we are and what we do.
Page 143 and 144:
consciousness. Some would describe
Page 145 and 146:
Martino 1991; Rubin 1992; Westkott
Page 147 and 148:
components of spirituality identifi
Page 149 and 150:
engagement, unfolding dialogue and
Page 151 and 152:
Rabindrath Tagore’s move from a s
Page 153 and 154:
in its own right, and modify modes
Page 155 and 156:
A third theoretical approach involv
Page 157 and 158:
transference and multiple gods; and
Page 159 and 160:
Despite these recent developments o
Page 161 and 162:
treatment’ (Ad-Bab'bagh 2001: 283
Page 163 and 164:
oases where they find refuge, so th
Page 165 and 166:
searching; isolation and involvemen
Page 167 and 168:
The work of Eigen is a unique synth
Page 169 and 170:
developed by Heidegger and used by
Page 171 and 172:
mystical journey can be seen as an
Page 173 and 174:
Grotstein uniquely sees psychoanaly
Page 175 and 176:
that has multiple dimensions includ
Page 177 and 178:
PART C. METHODOLOGICAL CONCERNS, IN
Page 179 and 180:
3. Relational engagement gives the
Page 181 and 182:
CHAPTER SEVENTEEN. RESEARCH METHODO
Page 183 and 184:
conscious that offers the opportuni
Page 185 and 186:
European perspectives. The disadvan
Page 187 and 188:
addition of a third cultural contex
Page 189 and 190:
Further reflexive exploration was u
Page 191 and 192:
especting and valuing of the other
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
Page 221 and 222:
esources that people have within th
Page 223 and 224: central therapeutic task (Ulanov 20
Page 225 and 226: unconscious that combine the spirit
Page 227 and 228: the species or the desire to create
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
Page 235 and 236: session found within a British Klei
Page 237 and 238: • We discover the eternal unconsc
Page 239 and 240: • Openness to the numinous and th
Page 241 and 242: stood out from this second meeting.
Page 243 and 244: aspects of their being. My engageme
Page 245 and 246: linking to the other/Other (PM, JG)
Page 247 and 248: spirituality without becoming gods.
Page 249 and 250: JG elicited an idealized, positive
Page 251 and 252: with my father, the fact of being a
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
Page 263 and 264: neuroscience and the growth of reli
Page 265 and 266: y others. There are ‘resonances a
Page 267 and 268: there’ (JB 65). Eigen’s eclecti
Page 269 and 270: Coltart was a highly regarded Briti
Page 271 and 272: The term ‘zeitgeist’ was used t
Page 273: Rizzuto focuses on the internal, ps
Page 277 and 278: 562). An analyst might say a little
Page 279 and 280: Lemma located her ambivalence to re
Page 281 and 282: eligious experience arising in ever
Page 283 and 284: the psyche through making space for
Page 285 and 286: Areas of dialogue include: the natu
Page 287 and 288: A critical dialogue between psychoa
Page 289 and 290: worlds. ‘We’ve probably never l
Page 291 and 292: is to study religion because religi
Page 293 and 294: makes it difficult to go beyond equ
Page 295 and 296: Rubin adds positively that spiritua
Page 297 and 298: and psychoanalysis (Galatzer-Levy a
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
Page 305 and 306: their absence as much as their pres
Page 307 and 308: conversation he encouraged my work
Page 309 and 310: PART D. SACRED PSYCHOANALYSIS - AN
Page 311 and 312: CHAPTER TWENTY-FIVE. ‘SACRED PSYC
Page 313 and 314: that offers a cross-over or transfe
Page 315 and 316: and psychoanalytic discourse by dev
Page 317 and 318: CHAPTER TWENTY-SIX. ‘SACRED PSYCH
Page 319 and 320: and the spiritual (Sorenson 2000, 2
Page 321 and 322: Figure 3. A dominant sacred interpr
Page 323 and 324: form of splitting reminiscent of ea
Page 325 and 326:
fulfils Meissner’s vision for a
Page 327 and 328:
Figure 6. Winnicott (DW1-2) Winnico
Page 329 and 330:
person was Neville Symington. By co
Page 331 and 332:
eflects Eigen’s experience of Bub
Page 333 and 334:
elationship to others and live out
Page 335 and 336:
psychoanalysis and this is the purp
Page 337 and 338:
evelation, in a more challenging fa
Page 339 and 340:
into his being, but the meeting wit
Page 341 and 342:
CHAPTER TWENTY-EIGHT. ‘SACRED PSY
Page 343 and 344:
and analyst’ (Ogden 2005: 6). How
Page 345 and 346:
the transition (it is, by definitio
Page 347 and 348:
Signals of transcendence It is too
Page 349 and 350:
Catholic Mass, mystical encounter,
Page 351 and 352:
ultimate reality and truth - the un
Page 353 and 354:
self-knowledge echoing the words of
Page 355 and 356:
cause it becomes pathological as se
Page 357 and 358:
understood beyond the limited clini
Page 359 and 360:
CHAPTER THIRTY. ‘SACRED PSYCHOANA
Page 361 and 362:
clinical papers presented at confer
Page 363 and 364:
encounters with Grotstein where the
Page 365 and 366:
etc.? What is the place of mistakes
Page 367 and 368:
enormous. In the conclusion I have
Page 369 and 370:
2. Potential Interview questions Qu
Page 371 and 372:
Part Two - Consent Form If you are
Page 373 and 374:
1 2 3 4 5 6 7 8 9 10 11 12 13 14 15
Page 375 and 376:
65 66 67 68 69 70 71 72 73 74 75 76
Page 377 and 378:
128 129 130 131 132 133 134 135 136
Page 379 and 380:
192 193 194 195 196 197 198 199 200
Page 381 and 382:
256 257 258 259 260 261 262 263 264
Page 383 and 384:
320 321 322 323 324 325 326 327 328
Page 385 and 386:
383 384 385 386 387 388 389 390 391
Page 387 and 388:
446 447 448 449 450 451 452 453 454
Page 389 and 390:
509 510 511 512 513 514 515 516 517
Page 391 and 392:
572 573 574 575 576 577 578 579 580
Page 393 and 394:
636 637 638 639 640 641 642 643 644
Page 395 and 396:
700 701 702 703 704 705 706 707 708
Page 397 and 398:
762 763 764 765 766 767 768 769 770
Page 399 and 400:
Appendix 3. Oskar Pfister and the u
Page 401 and 402:
Solms also identifies the challenge
Page 403 and 404:
disciplines of reflection, meditati
Page 405 and 406:
8. A total sense of self, including
Page 407 and 408:
Ethical Permission for a Qualitativ
Page 409 and 410:
adversarial encounter? There was re
Page 411 and 412:
1. Eigen’s religious and spiritua
Page 413 and 414:
experience, allied to a formidable
Page 415 and 416:
(Freud 1939).’ (Eigen 1998: 12).
Page 417 and 418:
the founders of intersubjectivity
Page 419 and 420:
tradition. He rather adopts a Zen a
Page 421 and 422:
personal lives in that sort of way.
Page 423 and 424:
Alvesson, Mats, and Kaj Sköldberg.
Page 425 and 426:
———. 2009. A relational psych
Page 427 and 428:
———. 2007. The Freudian momen
Page 429 and 430:
Casement, Ann, ed. 2004. Who owns p
Page 431 and 432:
Coyte, Mary, Peter Gilbert, and Vic
Page 433 and 434:
Elmhirst, Susanna Isaacs. 1996. For
Page 435 and 436:
Freke, Sarah. 1999. Review of 'The
Page 437 and 438:
———. 1976. Introduction. Freu
Page 439 and 440:
———. 1994. Projective identif
Page 441 and 442:
Hartnack, Christiane. 1990. Vishnu
Page 443 and 444:
Issroff, Judith. 1999. Reflections
Page 445 and 446:
———. 1994. Love in the analyt
Page 447 and 448:
LaMothe, Ryan. 2005. Creating space
Page 449 and 450:
———. 2005. Understanding theo
Page 451 and 452:
Meissner, William. 1966. The operat
Page 453 and 454:
———. 2009. Psychoanalytic con
Page 455 and 456:
———. 2001. Three archaic cont
Page 457 and 458:
———. 1983. The play of the im
Page 459 and 460:
———. 2000. The psychological
Page 461 and 462:
Safran, Jeremy. 1999. Faith, despai
Page 463 and 464:
Smart, Ninian. 1996. Dimensions of
Page 465 and 466:
———. 2002. A space to listen:
Page 467 and 468:
Watts, Alan. 1961/1998. Psychothera
show all

Sacred Psychoanalysis - etheses Repository - University of ...

Create successful ePaper yourself

Delete template?

Save as template?