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psychoanalytic or religious concepts, such as guilt. 508 In their interviews, as well as their numerous publications AN, Benjamin, Black, Bobrow, Rubin, Grotstein and Jones all revealed a bi-lingual ability to translate psychoanalytic, religious, spiritual and philosophical terms. 509 Bomford, drawing on Matte-Blanco and the language and traditions of Christian theology concludes they are engaged in the same search for the Other. The search for the Centre, the Unconscious, God, the One … is the search for ultimate meaning, beauty, justice, forgiveness, peace. The desire that implies it is surely universal … God is called the soul of our souls, the spirit within our spirits, and Freud was one of the great explorers of the soul (Bomford 1999: 149). Yet Bomford does not limit himself to a hermeneutic of translation, this is merely a start and later focuses on how one engages in transition from one state of being to another, ultimately leading to a transformation, though Bomford has in mind the transformation of the Church and Christian tradition in order to engage with the needs of people today. To fully account for the hermeneutic tasks involved in understanding sacred psychoanalysis, I evolved an interpretative framework, detailed in the following chapter. 508 All references are found in McDougall's interview with Molino (Molino 1997: 79f.). 509 A list of their works can be found in the reference list. 306
CHAPTER TWENTY-SIX. ‘SACRED PSYCHOANALYSIS’- AN INTERPRETATIVE FRAMEWORK Chapters seven to sixteen crystallized the key forms of religious and spiritual engagement following immersion in the vast and growing literature. These were identified as: • Confessional/Credal (including god-representations) • Incarnational/Transferential • Natural religion • Maternal religion • Jewish perspectives • Buddhist perspectives • Hindu perspectives • Muslim perspectives • Mystical perspectives • Interpersonal, Intersubjective and Relational perspectives How these different forms of engagement related to each other, and to psychoanalysis, can be understood more clearly through the development of an interpretative framework. This is a linked set of concepts, represented here diagrammatically, in order to investigate relatively unknown areas of thought and practice and to see the relationship between them, often in new and revealing ways. Freud used the metaphor of scaffolding to develop his model of the mind in interpreting dreams, but was careful not to confuse the scaffolding with the building (Freud 1900: 536, 538, 598, 610; 1905a: 217). 510 An interpretative 510 Freud added further models of the mind as his work developed (Freud 1938: 159). 307
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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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As the interview developed I very m
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Alessandra Lemma (AL) Alessandra Le
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esources that people have within th
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central therapeutic task (Ulanov 20
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unconscious that combine the spirit
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the species or the desire to create
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two-way process with the researcher
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Freud’s ideas were in transition
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Conscious encounter The introductio
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session found within a British Klei
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• We discover the eternal unconsc
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• Openness to the numinous and th
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stood out from this second meeting.
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aspects of their being. My engageme
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linking to the other/Other (PM, JG)
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spirituality without becoming gods.
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JG elicited an idealized, positive
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with my father, the fact of being a
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a whole range of thoughts and feeli
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CHAPTER TWENTY-THREE. A THEMATIC NA
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discovered the religious instinct w
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atheistic vision that dispenses wit
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The creativity of Winnicott Winnico
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neuroscience and the growth of reli
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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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Page 321 and 322: Figure 3. A dominant sacred interpr
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Page 341 and 342: CHAPTER TWENTY-EIGHT. ‘SACRED PSY
Page 343 and 344: and analyst’ (Ogden 2005: 6). How
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Page 359 and 360: CHAPTER THIRTY. ‘SACRED PSYCHOANA
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Page 363 and 364: encounters with Grotstein where the
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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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65 66 67 68 69 70 71 72 73 74 75 76
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128 129 130 131 132 133 134 135 136
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192 193 194 195 196 197 198 199 200
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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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383 384 385 386 387 388 389 390 391
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446 447 448 449 450 451 452 453 454
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509 510 511 512 513 514 515 516 517
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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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