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———. 2006. Psychodynamic counselling, religion and spirituality. In Difference and diversity in counselling: contemporary psychodynamic perspectives, edited by S. Wheeler. Basingstoke: Palgrave Macmillan. ———. 2008. The stag and the doe: Archetypes of the Spirit. In The edge of God. New liturgical texts and contexts in conversation, edited by S. Burns, N. Slee and M. Jagessar. London: Epworth. Ross, Alistair, and Kaye Richards. 2007. Research and pastoral counselling: Challenges of mapping pastoral counselling in the UK. Reflections: Journal of the Association for Pastoral and Spiritual Care and Counselling (3). Ross, Helen. 2001. The humanity of the Gods. The past and future of Freud's psychoanalytic interpretation of religion. Annual of Psychoanalysis 29:263-277. Ross, Nathaniel. 1975. Affect as cognition: With observations on the meaning of mystical states. International Journal of Psycho-Analysis 2:79-93. Roth, Priscilla. 2001. Mapping the landscape: Levels of transference interpretation. International Journal of Psycho-Analysis 82:533-543. Rubin, Jeffrey. 1985. Meditation and psychoanalytic listening. Psychoanalytic Review 72:599-612. ———. 1991. The clinical integration of Buddhist meditation and psychoanalysis. Journal of Integrative and Eclectic Psychotherapy 10:173-181. ———. 1992. Psychoanalytic treatment with a Buddhist meditator. In Object relations theory and religion, edited by M. Finn and J. Gartner. Westport, CT: Praeger Publishers. ———. 1993. Psychoanalysis and Buddhism: Towards an integration. In Comprehensive textbook of psychotherapy integration, edited by G. Stricker and J. Giold. New York: Plenum Press. ———. 1996. Psychotherapy and Buddhism: Towards an integration. New York: Plenum Press. ———. 1997. Fostering tolerance and creativity in the culture of psychoanalysis. Journal of the American Academy of Psychoanalysis and Dynamic Psychiatry 25:15-35. ———. 1997. Psychoanalysis is self-centred. In Soul on the Couch. Spirituality, religion, and morality in contemporary psychoanalysis, edited by C. Spezzano and G. Gargiulo. Hillsdale, NJ: Analytic Press. ———. 1998. A psychoanalysis for our time: The blindness of the seeing I. New York: New York University Press. ———. 1999a. Religion, Freud, and women. Gender and Psychoanalysis 4:333-365. ———. 1999b. The illusion of a non-future: Reflections on psychoanalysis in the 21st century. Journal of the American Academy of Psychoanalysis 27 (1):61-72. ———. 2004. The good life: Psychoanalytic reflections on love, ethics, creativity and spirituality. New York: State University New York Press. ———. 2006. Psychoanalysis and spirituality. In Psychoanalysis and religion in the 21st Century, edited by D. Black. Hove: Routledge. Rudnytsky, Peter. 1989. Winnicott and Freud. Psychoanalytic Study of the Child 44:331-350. ———. 2005. Preface. American Imago 61 (4):419-426. Ruthven, Malise. 2004. Fundamentalism: The search for meaning. Oxford: Oxford University Press. ———. 2007. Fundamentalism: A very short introduction. Oxford: Oxford University Press. 450
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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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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
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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 and 458: ———. 1983. The play of the im
Page 459: ———. 2000. The psychological
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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