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framework can act as such scaffolding and be used as a tool for ‘research into the unknown of the unfolding fresh emotional experiences that make up actual analytic sessions’ (Sandler 2005: 499). My interpretative framework is more flexible than simply a theoretical construction implied by Freud’s scaffolding, as I locate a correspondence between differing concepts, hypotheses, theories, experiences or practices. It has parallels with an understanding of metaphor in terms of linguistic function where they ‘participate in the metaphorical capacity of provoking the mind to think something new by seeing a resemblance previously unnoticed or unthought’ (Klemm and Klink 2003: 503). This can be expressed diagrammatically. Figure 1. Sacred psychoanalysis – an interpretative framework As outlined in chapter one, psychoanalytic theories contain implicit ontological, epistemological and philosophical assumptions (Marcus and Rosenberg 1998) and psychoanalytic training imposes these on existing beliefs and values, including the religious 308
and the spiritual (Sorenson 2000, 2004). Consequently every psychoanalyst has a unique set of beliefs and values that can be located within the interpretative framework developed here. This interpretative framework is composed of four areas represented by three or five solid lines and one dashed line. The solid lines represent a boundary or a framework that delimits or defines a term, such as ‘spirituality’ for example. 511 A danger of any form of dogmatic or fundamental form of psychoanalysis, religion or spirituality is that it becomes so defined in an attempt to retain analytic, doctrinal or liturgical purity, the result is a hermetically sealed world (as seen in figures 2 and 3), that offers no, or very little, external engagement. While recognition is given to the value of other ideas, concepts or traditions, there is no ‘space’ for creative engagement or synthesis between the two. 512 The interpretative framework is boundaried by fixed lines. A different balance of these factors can be found in a dominant psychoanalytic interpretative framework seen in figure two, on the following page. 511 See chapter two for a discussion of the nature of definitions and the working definitions adopted in this thesis for religion, spirituality and the sacred. 512 LaMothe has adopted Winnicott’s ‘potential space’ and reframed this ‘in terms of four interrelated, dialectical processes (surrender-generation, recognition-negation, care-quiescence, and disruption-repair)’ (LaMothe 2005: 207). He believes this more fully captures the self-states experienced in analytic relationship and enhances ‘intersubjectivity, meaning, value, and aliveness’ (LaMothe 2005: 220) understood in analytic and religious terms. 309
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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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y others. There are ‘resonances a
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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 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 327 and 328: Figure 6. Winnicott (DW1-2) Winnico
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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 347 and 348: Signals of transcendence It is too
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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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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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