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351 352 353 354 355 356 357 358 359 360 361 362 363 364 365 366 367 368 369 370 371 372 373 374 375 376 377 378 379 380 381 382 AR: Yes, and I don’t know whether you had a connection in your WPF days with Wendy Robinson? DB: Yes I knew her quite well as a matter of fact at one time. AR: Right because she has written a paper about that on the ontological ground of being which I think was a WPF lecture she did it was probably about 10 years ago. DB: Really AR: I know Wendy so, DB: yes AR: so we sometimes have ontological DB: very, very (feint, missed something here. I didn’t listen and spoke over) AR: discussions on the Orthodox Church which means you never quite know where the conversation is going to go. But yes that is the sort of debates that are happening in the church community or as you were saying is increasingly beginning to happen in the Jewish community although much more is happening in the Buddhist community talking about the nature of being, the ontology of all things as opposed to how many people are sitting in the pews on Sunday it does make the Church seem somewhat parochial in its quaint quirks as an institution. DB: yes, that’s a very slanted view as I’m not really involved with any AR: No I think it’s a reflection of a broader cultural movement which relegates religion to the private DB: yeah AR: you could say the Church as an institution is increasingly being privatized a bit like British Rail DB: yes AR: used to be you could ring up BR enquiries and you could get details from here to Aberdeen whereas now if you want to try and book a ticket that says I want to go there, there and there they say ‘sorry you cant do that’. Now that it is privatized it has its own niches just looking after it particular area DB: yes AR: so if I bought a ticket and go by train on the Chiltern line but wanted to go via Euston because it was more convenient the answer of course is that I can’t (hesitation) so I think that’s (vague sounds) the Church or religion at the moment in society is 374
383 384 385 386 387 388 389 390 391 392 393 394 395 396 397 398 399 400 401 402 403 404 405 406 407 408 409 410 411 412 413 414 increasingly privatized which I think does polarize it and one of the reasons why fundamentalism is apparently greater than I think it is DB: At large, yes AR: because people think you can do anything you want in private you can wear a veil in private, you can cover your face but don’t take it into the public so I think that’s one of the quite complex debates underpinning some of the recent events (reference to the new story of Muslim women being banned from wearing the hajib in schools) DB: yes AR: but eh so my fourth question is and you might have covered this already is David is what about the apparent emergence of religion and spirituality in contemporary psychoanalysis? I know you do in the introduction to your book give an overview but why do you think it is happening now in a way that it wasn’t happening in the 1980s for instance certainly in Britain? DB: It is very striking. I think that there are probably several reasons for it. I mean I think that the 1960s it really did make a difference so all of us now who are psychoanalysts in our 60s or so are all children of the 1960s and there was a kind of openness to ways of thinking then which I think inevitably has influenced us however much we may think of ourselves as doctors or psychiatrists or social workers or whatever our professional backgrounds have been uhm (pause) so that is very very different from someone with the background of someone like Freud growing up you know with hard materialistic 19 th c. science as his background. I think inevitably postmodernism and feminism and all those kind of things softened those hard edges. I think the other thing is actually the sense of the world being in crisis, the ecological crisis, (pause) the lack of anywhere one can look in the political world for (pause) something that seems to be morally based and sound and I think this creates a profound sense of unease in most of us and so there is a kind of looking around now for what, on which one can base hope for the future really and you know the kind confident belief in materialistic scientists which led to things like communism and socialism as being more or less secular creeds that isn’t around any longer. You have the stridency of Richard Dawkin on one side, a scientism v. the possibly exaggerated ideas of fundamentalism and creationism around. Like you I am not sure how much of that there really is, I don’t think I’ve ever met a creationist in my life, but you 375
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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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makes it difficult to go beyond equ
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Rubin adds positively that spiritua
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and psychoanalysis (Galatzer-Levy a
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Theme 8: Mystical/Mystic/O 487 If a
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Theme 9: Love 490 Sayers suggests t
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CHAPTER TWENTY-FOUR. THEMATIC COMME
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their absence as much as their pres
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conversation he encouraged my work
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PART D. SACRED PSYCHOANALYSIS - AN
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CHAPTER TWENTY-FIVE. ‘SACRED PSYC
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that offers a cross-over or transfe
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and psychoanalytic discourse by dev
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CHAPTER TWENTY-SIX. ‘SACRED PSYCH
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and the spiritual (Sorenson 2000, 2
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Figure 3. A dominant sacred interpr
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form of splitting reminiscent of ea
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fulfils Meissner’s vision for a
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Figure 6. Winnicott (DW1-2) Winnico
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person was Neville Symington. By co
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eflects Eigen’s experience of Bub
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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 369 and 370: 2. Potential Interview questions Qu
Page 371 and 372: Part Two - Consent Form If you are
Page 373 and 374: 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15
Page 375 and 376: 65 66 67 68 69 70 71 72 73 74 75 76
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Page 387 and 388: 446 447 448 449 450 451 452 453 454
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Page 399 and 400: Appendix 3. Oskar Pfister and the u
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Page 405 and 406: 8. A total sense of self, including
Page 407 and 408: Ethical Permission for a Qualitativ
Page 409 and 410: adversarial encounter? There was re
Page 411 and 412: 1. Eigen’s religious and spiritua
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Page 415 and 416: (Freud 1939).’ (Eigen 1998: 12).
Page 417 and 418: the founders of intersubjectivity
Page 419 and 420: tradition. He rather adopts a Zen a
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Page 423 and 424: Alvesson, Mats, and Kaj Sköldberg.
Page 425 and 426: ———. 2009. A relational psych
Page 427 and 428: ———. 2007. The Freudian momen
Page 429 and 430: Casement, Ann, ed. 2004. Who owns p
Page 431 and 432: Coyte, Mary, Peter Gilbert, and Vic
Page 433 and 434: 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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