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Hollway, Wendy, and Tony Jefferson. 2000. Doing qualitative research differently: Free association, narrative and interview method. London: Sage Publications. Holmes, Peter. 2005. Becoming more human: Exploring the interface of spirituality, discipleship and therapeutic faith community. Bletchley: Paternoster Press. Homans, Peter. 1984. Once again, psychoanalysis, East and West: A psychoanalytic essay on religion, mourning, and healing. History of Religions 24 (2):133-154. Honderich, Ted, ed. 1995. The Oxford companion to philosophy. Oxford: Oxford University Press. Hopkins, Brooke. 1989. Jesus and object-use: A Winnicotian account of the resurrection myth. International Journal of Psycho-Analysis 16:93-100. Hopkins, Linda. 2006. False self: The life of Masud Khan. New York: The Other Press. Hornstein, Gail. 2000. To redeem one person is to redeem the world: The life of Frieda Fromm-Reichmann. New York: The Free Press. Horton, Paul. 1984. Language, solace and transitional relatedness. Psychoanalytic Study of the Child 39:167- 194. Howells, Edward. 2005. Apophatic spirituality. In The new SCM dictionary of spirituality, edited by P. Sheldrake. London: SCM Press. Hsieh, Hsiu-Fang, and Sarah Shannon. 2005. Three approaches to qualitative content analysis. Quantitative Health Research 15:1277-1288. Hughes, Judith. 1989. Reshaping the psychoanalytic domain. Berkeley, CA: University of California Press. Hull, John. 1990. Touching the rock: An experience of blindness. London: SPCK. ———. 1996. The ambiguity of spiritual values. In Values in education and education in values, edited by M. J. Halstead and M. Taylor. London: Falmer Press. ———. 2001. In the beginning there was darkness: A blind person's conversation with the Bible. London: SCM Press. ———. 2002. Spiritual developments: The interpretations and applications. British Journal of Religious Education 24 (3):171-182. Hurding, Roger. 2003. Roots & shoots. A guide to counselling and psychotherapy. Second ed. London: Hodder & Stoughton. Hutchby, Ian, and Robin Wooffitt. 2008. Conversation analysis 2e. Second ed. Cambridge: Polity Press. Ind, Jo. 2003. Memories of bliss. God, sex and us. London: SCM Press. Irwin, John. 1968. Ethical and pastoral aspects of Oskar Pfister's correlation of psychoanalysis and religion. STM, General Theological Seminary, New York. ———. 1973a. Pfister and Freud: The rediscovery of a dialogue. Journal of Religion and Health 12 (4):315- 327. ———. 1973b. Oskar Pfister and the Taggart report. Journal of Pastoral Care 27 (3):189-195. Isay, Richard, and Richard Friedman. 1986. Towards a further understanding of homosexual men. Journal of the American Psychoanalytic Association 34:193-208. Isbister, J. N. 1985. Freud. An introduction to his life and work. Cambridge: Polity Press. Israel, Mark, and Iain Hay. 2006. Research ethics for social scientists. London: Sage Publications. 432
Issroff, Judith. 1999. Reflections about God (Yehovah) and religion. In Beyond belief. Psychotherapy and religion, edited by S. Stein. London: Karnac Books. Jacobs, Janet, and Donald Capps, eds. 1997a. Religion, society and psychoanalysis. Readings in contemporary theory. Boulder, CO: Westview Press. Jacobs, Michael. 1995. D.W.Winnicott. London: Sage Publications. ———. 2000. Illusion: A psychodynamic interpretation of thinking and belief. London: Whurr Publishers. Jacobson, Lawrence. 1997. The soul of psychoanalysis in the modern world: Reflections on the work of Christopher Bollas. Psychoanalytic Dialogues 7:81-115. Jenkins, Chris. 2006. Therapy and spirituality. PhD thesis, University of Manchester, Manchester. Johannaber, John. 1953. Oscar Pfister's synthesis of psychoanalysis and religion. PhD thesis. PhD, Graduate School, Boston University, Boston. Jones, David, and et. al. 2001. A theologian's brief: On the place of the human embryo within the Christian tradition and the theological principles for evaluating its moral status. Ethics and Medicine 17 (3). Jones, Ernest. 1953. Sigmund Freud life and work: The young Freud 1856-1900. Three vols. Vol. One. London: Hogarth Press. ———. 1955. Review of 'Psychology and worship' by Roy Lee (1955). International Journal of Psycho- Analysis 36:407-408. ———. 1957. Sigmund Freud life and work: The last phase 1919-1939. Three vols. Vol. Three. London: Hogarth Press. ———. 1958. Sigmund Freud life and work: Years of maturity 1901-1919. Revised ed. Three vols. Vol. Two. London: Hogarth Press. Jones, James. 1991. Contemporary psychoanalysis and religion. Transference and transcendence. New Haven, CT: Yale University Press. ———. 1996. Religion and psychology in transition: Psychoanalysis, feminism and theology. New Haven, CT: Yale University Press. ———. 1997. Playing and believing: The uses of D. W. Winnicott in the psychology of religion. In Religion, society and psychoanalysis. Readings in contemporary theory, edited by J. Jacobs and D. Capps. Boulder, CO: Westview Press. ———. 1999. Embodying relationships. An object relations perspective on the body. Gender & Psychoanalysis 4:387-398. ———. 2001. Hans Loewald: The psychoanalyst as mystic. Psychoanalytic Review 88 (6):793-809. ———. 2002a. Terror and transformation. The ambiguity of religion in psychoanalytic perspective. London: Routledge. ———. 2002b. The experience of the holy: A relational psychoanalytic analysis. Pastoral Psychology 50 (3):153-164. ———. 2003. The mirror of God. Christian faith and spiritual practice - lessons from Buddhism and psychotherapy. Basingstoke: Palgrave Macmillan. ———. 2006. Why does religion turn violent? A psychoanalytic exploration of religious terrorism. Psychoanalytic Review 92 (3):167-190. 433
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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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Catholic Mass, mystical encounter,
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ultimate reality and truth - the un
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self-knowledge echoing the words of
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cause it becomes pathological as se
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understood beyond the limited clini
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CHAPTER THIRTY. ‘SACRED PSYCHOANA
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clinical papers presented at confer
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encounters with Grotstein where the
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etc.? What is the place of mistakes
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enormous. In the conclusion I have
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2. Potential Interview questions Qu
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Part Two - Consent Form If you are
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1 2 3 4 5 6 7 8 9 10 11 12 13 14 15
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65 66 67 68 69 70 71 72 73 74 75 76
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128 129 130 131 132 133 134 135 136
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192 193 194 195 196 197 198 199 200
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256 257 258 259 260 261 262 263 264
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320 321 322 323 324 325 326 327 328
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383 384 385 386 387 388 389 390 391
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446 447 448 449 450 451 452 453 454
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509 510 511 512 513 514 515 516 517
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Page 399 and 400: Appendix 3. Oskar Pfister and the u
Page 401 and 402: Solms also identifies the challenge
Page 403 and 404: disciplines of reflection, meditati
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: Hartnack, Christiane. 1990. Vishnu
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
Page 451 and 452: Meissner, William. 1966. The operat
Page 453 and 454: ———. 2009. Psychoanalytic con
Page 455 and 456: ———. 2001. Three archaic cont
Page 457 and 458: ———. 1983. The play of the im
Page 459 and 460: ———. 2000. The psychological
Page 461 and 462: Safran, Jeremy. 1999. Faith, despai
Page 463 and 464: Smart, Ninian. 1996. Dimensions of
Page 465 and 466: ———. 2002. A space to listen:
Page 467 and 468: Watts, Alan. 1961/1998. Psychothera
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