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604 605 606 607 608 609 610 611 612 613 614 615 616 617 618 619 620 621 622 623 624 625 626 627 628 629 630 631 632 633 634 635 DB: We train so late in life you see it’s a sort of tertiary stage of training most people have had a profession already and then they train as analysts nowadays usually in their late 30s, 40s AR: Yes so certainly I need to be talking perhaps to some people in their 40s DB: That would be good AR: but of course the difficulty about that is that they may not as yet published anything DB: hmn hmn AR: because if you think about it unless you have an academic or another career first in which you have published once you then invest in your analytic training which is going to take time you don’t really have much time for anything else while that process is happening once you are newly qualified you are then it’s about establishing your practice DB: it's about establishing your practice establishing you bonafides as a real psychoanalyst not as someone wacky going off into religion AR: Well, yes some people might perceive that if a young analyst were suddenly embracing different aspects DB: hmn hmn AR: would some people do you think saying what are they doing and they haven’t learnt the basics yet DB: They certainly would in the past I think that too is changing but there was a time when it felt really quite risky to acknowledge any interest in something like what we are talking about uhm and I think its probably only since 1995 or so that it’s started to feel safe to be known as somebody with an interest of this sort AR: I think in that sense that Neville Symington’s book was actually (pause) quite helpful DB: indeed AR: in terms of someone with good bonafide credentials and apparently I don’t know DB: Well no absolutely AR: But someone who was very much in the analytic community opening and branching out saying look this can happen and it doesn’t make you a bad analyst you can still engage fine at a therapeutic level that you can be aware of other dimensions 382
636 637 638 639 640 641 642 643 644 645 646 647 648 649 650 651 652 653 654 655 656 657 658 659 660 661 662 663 664 665 666 667 that people bring so (pause) and just a couple of final questions (soft) David, are there any areas or issues that have struck during this interview that you would like to add because I know we have been very focused in terms of my questions DB: yes (pause) I was thinking of the idea of ontology grounding values really uhm (pause) I mean there is a phrase that people sometimes use which I am not quite comfortable with but I think it’s getting at something you know I think Max Weber or someone talked about the disenchantment of the Universe the removal of the idea of magic and then the idea of religion in favour of scientific understanding and some people of talked about the need for re-enchantment of the Universe something like that see I don’t like that language I don’t think of enchantment but it does seem to me that if there are to be values that people actually hold to as opposed to pervasive dishonesty of public life for example it’s not going to values that people hold to its going to be because they construe the world as something that values matter in. I’m not putting this very well I’m thinking of the word worship and the idea that the word worship is to do with recognizing worth and recognizing value so to speak objectively and obviously you can never say the values are objective that it doesn’t seem adequate I have said this many times in the past it doesn’t seem adequate to say values are only subjective there is some sort of movement between objectivity and subjectivity that allows value to really have value not just be provisional and instrumental, utilitarian that seems to me the heart of the matter really. I am very impressed by how you did mention Thomas Merton and I think good Christians good Buddhists and I am sure good everything else have actually come down to values I mean ontology is all very well but it will always be questionable always be theoretical but there are convictions like the Dalai Lama saying that only religion is kindness. you know I think a lot of practitioners of all religions would come down to some simple statement like that like that, it is probably present in their Christian notion, God is love, ultimately that is what matters, what attitude do we have towards other people, what attitude do we have towards the ego system. So I think that is what is the driver behind all this AR: No, that’s very helpful that notion about values and certainly you state that very clearly in your chapter about the importance of objectivity or the engagement between the subjective and the objective there has got to be for you certainly, you have to engage with that otherwise it’s just wishful thinking or it’s just something else 383
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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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elationship to others and live out
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psychoanalysis and this is the purp
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evelation, in a more challenging fa
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into his being, but the meeting wit
Page 341 and 342: CHAPTER TWENTY-EIGHT. ‘SACRED PSY
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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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Page 375 and 376: 65 66 67 68 69 70 71 72 73 74 75 76
Page 377 and 378: 128 129 130 131 132 133 134 135 136
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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
Page 413 and 414: experience, allied to a formidable
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
Page 421 and 422: personal lives in that sort of way.
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
Page 435 and 436: Freke, Sarah. 1999. Review of 'The
Page 437 and 438: ———. 1976. Introduction. Freu
Page 439 and 440: ———. 1994. Projective identif
Page 441 and 442: 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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