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Reik, Theodor. 1921. Mysticism and occultism. International Journal of Psycho-Analysis 2:225-226. ———. 1921. The science of religion. International Journal of Psycho-Analysis 2:80-83. Reiland, Hans. 2004. The Object beyond Objects and the sacred. Reflection on Freud's and Winnicott's contributions to the psychology of religion. Scandinavian Psychoanalytic Review 27:78-86. Rempel, Morgan. 1997. Understanding Freud's philosophy of religion. Canadian Journal of Psychoanalysis 5:215-242. Richards, Arnold. 1992. The search for common ground. In The common ground of psychoanalysis, edited by R. Wallerstein. Northvale, NJ: Jason Aronson. ———. 1999. Between the millennia. Freud, psychoanalysis-and JAPA. Journal of the American Psychoanalytic Association 47:1023-1025. Richardson, William. 1992. Love and the beginning: Psychoanalysis and religion. Contemporary Psychoanalysis 28:423-441. Rickman, John. 1957. Selected contributions to psycho-analysis. London: Hogarth Press. Ricoeur, Paul. 1966. The atheism of Freudian psychoanalysis. Concilium 6 (2):31-37. ———. 1970. Freud and philosophy: An essay on interpretation. New Haven, CT: Yale University Press. ———. 1995. Figuring the sacred. Religion, narrative and the imagination. Minneapolis, MN: Fortress Press. Rieff, Philip. 1966. The triumph of the therapeutic: Uses of faith after Freud. Chicago: University of Chicago Press. Riessman, Catherine. 2002. Analysis of personal narratives. In Handbook of interview research. Context and method, edited by J. Gubrium and J. Holstein. London: Sage Publications. Rizzuto, Ana-Maria. 1974. Object relation and the formation of the image of God. British Journal of Medical Psychology 47:83-99. ———. 1976. Freud, God, the Devil and the theory of object representation. International Review of Psycho- Analysis 31:165-180. ———. 1979. Birth of the living God: A psychoanalytic study. Chicago: Chicago University Press. ———. 1989. Review of 'A godless Jew. Freud, atheism, and the making of psychoanalysis' by Peter Gay (1987). Psychoanalytic Quarterly 58:494-498. ———. 1990. Review of 'In the image of God. A psychoanalyst's view' by Stanley Leavy (1988). Psychoanalytic Quarterly 59:479-481. ———. 1991. Shame in psychoanalysis: The function of unconscious fantasies. International Journal of Psycho-Analysis 72:297-312. ———. 1993. First person personal pronouns and their psychic referents. International Journal of Psycho- Analysis 74:535-546. ———. 1996. Christian worshipping and psychoanalysis in spiritual truth. In Personhood. Orthodox Christianity and the connection between body, mind, and soul, edited by J. Chirban. Westport, CT: Bergin & Garvey. ———. 1998. Why did Freud reject God? A psychodynamic interpretation. New Haven, CT: Yale University Press. 448
———. 2000. The psychological foundations of belief in God. In Towards moral and religious maturity, edited by C. Brussellmans. Morristown, New Jersey: Silver Burdett Company. ———. 2001. Does God help? What God? Helping whom? The consolations of Divine help. In Does God help? Developmental and clinical aspects of religious belief, edited by H. Parens and S. Akhtar. Northvale, NJ: Jason Aronson. ———. 2001. Religious development beyond the modern paradigm discussion: The psychoanalytic point of view. International Journal for the Psychology of Religion 11 (3):201-214. ———. 2004b. Roman Catholic background and psychoanalysis. Psychoanalytic Psychology 21 (3):436-441. ———. 2005. Freudian: Dr. Ana-Maria Rizzuto. In Psychoanalysis and the sacred. Explorations in the psychoanalysis of religion with Claude Barbre, John M. Hartke, Alden Josey, Ana-Maria Rizzuto, Murray H. Sherman, & Charles B. Strozier, edited by F. Malone. Lima, OH: Wyndham Hall Press. ———. 2007. God in mind: The psychodynamics of an unusual relationship. The Annual of Psychoanalysis 35:25-46. Roazen, Paul. 1989. Review of 'A godless Jew. Freud, atheism, and the making of psychoanalysis' by Peter Gay (1987). The Psychoanalytic Review 76 (300-303). Robert, Marthe. 1977. From Oedipus to Moses. Freud's Jewish identity. London: Routledge & Kegan Paul. Robinson, Helen. 1999. Review of Midwifery of the soul: A holistic perspective - Collected papers of Margaret Arden (1998). International Journal of Psycho-Analysis 80:619-620. Rodman, Robert. 1987. The spontaneous gesture: Selected letters of D.W. Winnicott. London: Harvard University Press. ———. 2003. Winnicott: Life and work. New York: Perseus Books. Roland, Alan. 1988. In search of self in India and Japan: Towards a cross-cultural psychology. Princeton, NJ: Princeton University Press. ———. 1996. Cultural pluralism and psychoanalysis: The Asian and North American experience. New York: Routledge. ———. 2005. Multiple mothering and the familial self. In Freud along the Ganges. Psychoanalytic reflections on the people and culture of India, edited by S. Akhtar. New York: Other Press. Romanyshyn, Robert. 1977. Phenomenology and psychoanalysis: Contributions of Merleau-Ponty. The Psychoanalytic Review 64:211-223. Rose, James. 1997. Review of 'The baby and the bathwater' by Nina Coltart (1996). International Journal of Psycho-Analysis 78:617-620. Ross, Alistair. 1993. An evaluation of clinical theology 1958-1969. Oxford: CTA. ———. 1997. Evangelicals in exile: Wrestling with theology and the unconscious. London: DLT. ———. 1999. The place of religious tradition in pastoral counselling. In Clinical counselling in pastoral settings, edited by G. Lynch. London: Routledge. ———. 2003. Counselling skills for church and faith community workers. Maidenhead: Open University Press. 449
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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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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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572 573 574 575 576 577 578 579 580
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636 637 638 639 640 641 642 643 644
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700 701 702 703 704 705 706 707 708
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Appendix 3. Oskar Pfister and the u
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Solms also identifies the challenge
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disciplines of reflection, meditati
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8. A total sense of self, including
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
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
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: ———. 1983. The play of the im
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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