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of living’ (Akhtar 2009: 298). However as we can see in figure 7, Meissner offers a very different form of religious and spiritual engagement to Winnicott. Figure 7 Meissner (WM1-4) Meissner holds a belief in an objective God (WM1), a commitment to a Roman Catholic faith position (WM2), a belief in psychoanalysis (WM3), and acknowledges the importance of both the unconscious and the mystical (WM4). Yet Meissner’s theology is held apart from psychoanalytic scrutiny, as his focus was on developmental theory, religious experience and a form of transitional experience as an expression of grace (Meissner 1987). Expressed diagrammatically in figure 7, Meissner’s engagement takes on a particular shape and reveals areas as yet unexplored. So, extensive and seminal as Meissner’s work is, this framework offers understanding as to why still more can be written as other analysts, theologians, spiritual practitioners and religious thinkers engage in this ‘space’. 520 One such 520 Meissner reflecting on his contribution to this field over forty years concluded, ‘the multiplicity of viewpoints remain divergent and oppositional … I would urge consideration of any approach that offers the possibility of facilitating the continuing dialogue between psychoanalysis and religion’ (Meissner 2009: 240). 318
person was Neville Symington. By contrast figure 8 shows some parallel between Meissner and Symington. Figure 8. Symington (NS1-3) While similar to Meissner in many respects, Symington chose to leave the Roman Catholic priesthood and a belief in an absolute and objective God (Symington 2004b). He pursued a career as a psychoanalyst (NS1), while maintaining his interest in religion and spirituality (NS2) reaching a position where he saw psychoanalysis as a natural religion (Symington 1993a, 1994, 1998, 1999, 2001, 2006a) exploring the unconscious and the mystical (NS3). He evolved a belief in a natural and inclusive religious perspective that embraces all religious and spiritual insights, seeing psychoanalysis as a natural religion, united in the pursuit of truth and morality. 521 Consequently Symington’s diagrammatic expression of engagement, in figure 8, is similar to Meissner’s without the inclusion of moving towards belief in an objective God. 521 See chapter seven for an account of Symington’s role in psychoanalysis in GB, and chapter nine for a fuller account of his ideas. 319
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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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there’ (JB 65). Eigen’s eclecti
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Coltart was a highly regarded Briti
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The term ‘zeitgeist’ was used t
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Rizzuto focuses on the internal, ps
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‘I think clearly for a lot of peo
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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
Page 311 and 312: CHAPTER TWENTY-FIVE. ‘SACRED PSYC
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Page 317 and 318: CHAPTER TWENTY-SIX. ‘SACRED PSYCH
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Page 321 and 322: Figure 3. A dominant sacred interpr
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Page 327: Figure 6. Winnicott (DW1-2) Winnico
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Page 341 and 342: CHAPTER TWENTY-EIGHT. ‘SACRED PSY
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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
Page 361 and 362: clinical papers presented at confer
Page 363 and 364: encounters with Grotstein where the
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Page 371 and 372: 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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