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photocopies were accessed from the Freud Archive held at the American Library of Congress, Washington D.C. In collaboration with Dr Ruth Whittle and Dr Elystan Griffiths, some of these letters were translated. 572 The results of this research were four-fold. Firstly, Anna Freud had edited a small number of New Year’s greetings that Freud routinely sent, and a postcard from Freud’s trip to the USA in 1909, also signed by Jung, one of Pfister’s colleagues in Zurich. Secondly, several of the edited extracts related to a period around 1912 when Pfister was contemplating a divorce. This would have been a scandalous event especially for a minister of religion. Freud was concerned about the reputation of psychoanalysis, as the press in Zurich had already published critical comments about Freud’s ideas on sex. However he was fully supportive of Pfister and wished to support him, whatever the outcome. Thirdly, most of the edited letters related to a particular patient, Frau H, who had uniquely been treated by Jung, Pfister and Freud. This case Freud viewed as one of his failures, and Falzeder identified that each analyst was using a different letter, Frau C (Jung), Frau H (Pfister) and Frau A (Freud) for the same person (Falzeder 1994). In hindsight this patient and her treatment, on the basis of information recorded, illustrates the power of countertransference in a way that was not developed in psychoanalysis until the 1950s (Winnicott 1949; Heimann 1950, 1956). This patient and her treatment formed one of the differences of opinion leading to the later split between Freud and Jung. Fourthly, Whittle and Griffiths’ draft translations noted a stylistic change in Freud’s writing when he touched on religious themes to Pfister. His clear structured use of language and sentence construction became much looser and more hesitant. Solms examines why translation is of such importance to psychoanalysis. From this point of view, Freud was in fact the first psychoanalytic translator. And we, the translators of Freud, do not only face the problem of finding the best words in our own language to match the German words that Freud used; far more importantly, we are faced with the problem of finding the best figurative language to describe those ‘unknowable’ things occurring inside us, which can never be perceived directly, and which Freud was the first to describe. Under these circumstances, … we are all (Freud no less than his translators) groping in the darkness (Solms 1999: 39f.). 573 572 Members of staff in the Department of German Studies, University of Birmingham. I obtained an award from the Dean’s Special Initiative Fund (2005) that funded these initial translations. 573 A preceding part of this quotation is as follows, ‘Freud is drawing attention to a problem which lies at the very heart of psychoanalytic translation, and indeed at the very heart of psychoanalysis itself. He says that if we did not use figurative language to describe the processes that occur deep inside us, then not only would we never describe these processes at all, we could never even become aware of them … the processes which concern us most directly in psychoanalysis – namely unconscious mental processes – do not have any perceptual qualities. We can never see, hear, feel or touch the things that are going on at the deepest level of our souls … And in psychoanalysis … we ‘become aware’ of unconscious mental processes by attaching words to them. To that extent the very aim of psychoanalysis is to engage in the process of translation … which ultimately reveals our inner nature … In my view, herein lies the nub of the unique problems of translation that we face in psychoanalysis: in psychoanalysis we are compelled to find words to describe things that we can never know directly, things that we can never perceive …’ (Solms 1999: 38). 390
Solms also identifies the challenge for researchers, which I experienced when I became involved in the interpretative process of translation. Although I did not know any German, I did possess a detailed knowledge of psychoanalytic and religious concepts and tried to get into thinking what Freud was meaning. 574 It highlighted for me contextual and interpretative tasks that require decisions about: balancing literal accuracy in one language which reads awkwardly in another; substituting words, ideas or concepts when there is no direct translation; and debates about the place of dynamic equivalence as a means of translation or whether this becomes a hermeneutic task. 574 This recalled my early attempts as a theological student to learn Old Testament Hebrew and New Testament Greek, including exegesis and the complex debates around different translations of the Bible. 391
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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
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CHAPTER TWENTY-EIGHT. ‘SACRED PSY
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and analyst’ (Ogden 2005: 6). How
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the transition (it is, by definitio
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Signals of transcendence It is too
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Page 371 and 372: Part Two - Consent Form If you are
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Page 399: 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
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
Page 443 and 444: Issroff, Judith. 1999. Reflections
Page 445 and 446: ———. 1994. Love in the analyt
Page 447 and 448: LaMothe, Ryan. 2005. Creating space
Page 449 and 450: ———. 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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