Sacred Psychoanalysis - etheses Repository - University of ...

1998: 457). The framework developed here takes the metaphor of ‘space’ further. This
‘space’ that is not precisely defined (as in the other four areas) offers potential for multiple
connections drawing from religion, spirituality, psychoanalysis, the Divine and the
unconscious where each set of ideas and practices mutually engages with each other. The
exact shape of this sacred space is difficult to define and finds expression in the terms,
mystery, enigma, paradox, and ineffability. 517 Such a space, or ‘third’ area offers: transition
(although the transitional object is not cast aside but retained and re-visited throughout adult
life); transformation as in Bollas’ transformational object; sacred presence and potential for
linking with the transcendent in I-Thou encounter. Through relational connection in the
external world and through experiencing the numinous realm of the unconscious in the
internal world, being is experienced maternally, mystically, symbolically and
ontologically. 518 This interpretative framework of sacred psychoanalysis privileges the core
space, rather than the constituent boxed areas as the place of engagement for
psychoanalysis, religion and spirituality. To illustrate the differing forms of engagement
offered by this interpretative framework and the insights this generates, Winnicott,
Meissner, Symington and Eigen are used as representative examples. What follows is a
brief account of each person located within this framework.
517 Many of these themes are found in Josephine Klein’s work (Klein 2003).
518 This language is found in Jung’s writing, as well as in Bion, Eigen and Grotstein.
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