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external to the psyche in a numinous or I-Thou event, however it might be understood differently by the other party. Ogden’s ‘thirdness’ is not exactly the same as a co-created intersubjectivity advocated by Benjamin and Eigen. ‘There is a bi-directional dance between patient and analyst that each person registers differently - a co-created dance governed by what we call the third’ (Benjamin 2009: 441). There is also an implicit link between thirdness and the doctrine of the Trinity in Christian theology, with Fiddes adopting the term perichoresis to describe the dynamic dance of God (Fiddes 2000a). Lamborn develops the ideas of Trinity and thirdness further by using the metaphor of ‘good and near neighbours’ living alongside one another for mutual benefit (Lamborn 2007). 539 Stone describes this willingness to engage with the unconscious in, the hope that such interplay will lead to transformation … in the direction of greater self-transcendence. Thus both the analyst and the analysand … participate in any verbal and non-verbal dance, full of emotional resonance, in which both rely on our search for an underlying process … called “The Third” or the Ground of Being … Some analysts … have understood this process of development through selftranscendence as having an inherently spiritual dimension (Stone 2005: 423f.). A hermeneutic of transition holds together religious, spiritual and psychoanalytic engagement, moving beyond the symbolic, to offer a potential for experiencing in a new way, such as ‘thirdness/Third’. Drawing on Winnicott, Schlauch argues that for this transition to take place ‘we need to be connected to someone/something that exists outside 539 ‘The “analytic third” offer its neighbouring theology of the Trinity an example of the dialectic of unity and multiplicity as it is embodied in human relational experience. It illuminates the possibility of living trinitarian faith as practice: … The Trinity, itself, invites us to surrender ourselves to this “music,” entering into a deeper recognition of the Divine Other who transcends the name “Three in One and One in Three.” Surrendering ourselves to the triunity of Divine Life, we make our claim on the potential space of “thirdness” in our relationships … Religion, for its part, offers its neighbor the possibility that, however much the “third” may be called upon, it already exists “in being” for us. The “third,” as I conceptualize it and have experienced it in my own analytic journey, is that which can reveal to us something of God - the “ground of being” which precedes and animates our relating. Religion reminds us that we are not so much co-creators of the third, ushering it in through our own efforts. We are, rather, co-participants in a realm that both transcends and resides within our relating. Religion’s offering to psychoanalysis is a notion of “thirdness” envisioned not as “developmental achievement,” but a Reality which lives forever beyond our intersubjective couplings … the property of none, awaiting our dawning recognition’ (Lamborn 2007: 525). 334
the transition (it is, by definition, not in transition: it is, by implication, immutable, eternal) … to what has being, is being (and not non-being): being-itself.) (Schlauch 2006: 77). This leads into another evolving hermeneutic, a hermeneutic of transformation and emergence of being, examined in the next chapter. 335
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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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562). An analyst might say a little
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Lemma located her ambivalence to re
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eligious experience arising in ever
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the psyche through making space for
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Areas of dialogue include: the natu
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A critical dialogue between psychoa
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worlds. ‘We’ve probably never l
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is to study religion because religi
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Page 309 and 310: PART D. SACRED PSYCHOANALYSIS - AN
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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 341 and 342: CHAPTER TWENTY-EIGHT. ‘SACRED PSY
Page 343: and analyst’ (Ogden 2005: 6). How
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Page 359 and 360: CHAPTER THIRTY. ‘SACRED PSYCHOANA
Page 361 and 362: clinical papers presented at confer
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Page 369 and 370: 2. Potential Interview questions Qu
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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