Little discussed by psychoanalysts and almost unknown outside the profession, a small but distinguished group of psychoanalysts were or are mystics: Otto Rank, Erich Fromm, Marion Milner, D.W. Winnicott, Heinz Kohut, Hans W. Loewald, Wilfred R. Bion, James S. Grotstein, Neville Symington, and Michael Eigen. All favoured an extrovertive mysticism that perceives unity throughout physical reality. Several saw creativity as an application of mystical consciousness to the physical material of artwork, artefact, or, more generally, culture. Contemporary Psychoanalytic Studies (CPS) is an international scholarly book series devoted to all aspects of psychoanalytic inquiry in theoretical, philosophical, applied, and clinical psychoanalysis. Its aims are broadly academic, interdisciplinary, and pluralistic, emphasizing secularism and tolerance across the psychoanalytic domain. CPS aims to promote open and inclusive dialogue among the humanities and the social-behavioral sciences including such disciplines as philosophy, anthropology, history, literature, religion, cultural studies, sociology, feminism, gender studies, political thought, moral psychology, art, drama, and film, biography, law, economics, biology, and cognitive-neuroscience.

Little discussed by psychoanalysts and almost unknown outside the profession, a small but distinguished group of psychoanalysts were or are mystics: Otto Rank, Erich Fromm, Marion Milner, D. W. Winnicott, Heinz Kohut, Hans W. Loewald, Wilfred R. Bion, James S. Grotstein, Neville Symington, and Michael Eigen. All favoured an extrovertive mysticism that perceives unity throughout physical reality. Several saw creativity as an application of mystical consciousness to the physical material of artwork, artefact, or, more generally, culture.

Building on the psychoanalytic object-relations theory that the self is always in relationship with an object, Merkur argues that the solipsism of some varieties of mystical union always implies unconscious ideas of a love object who is transcendent.

A mystical experience, no matter what else, is a subjective occurrence in the psyche. However, when it appears in the psychoanalytic consulting room, its origin, content, and meaning are unknowable. Yet it is there in the room, and it must be addressed. It is not a minor illusion but rather one that requires attention as its occurrence may lead to a profound alteration of consciousness and, as Carl Jung suggests, a cure for neurosis. Leslie Stein interviewed twenty-nine mystics in order to understand the origin, progression, phasing, emotions, and individual variations of a mystical experience in order to make sense of how it should be addressed, the appropriate analytic attitude in the face of a mystery, the way to work with its content, and its psychological meaning. In doing so, he uncovered that there may be specific development markers that create a proclivity to be receptive to such an experience that has clinical significance for psychoanalysis.

Wilfred Bion described "O" as "the unknowable and the unreachable ultimate truth". In this fascinating collection, a range of authors offer their own theoretical, clinical and artistic approaches to exploring this enduring but mysterious idea. Drawn from contributions from the 8th International Bion Conference in 2014, the book examines how "O" can be experienced in all aspects of internal and external reality and within all relationships, from an individual relating to the mother to their emotional relationship with their self. It features insights into "O" drawn from the area of faith as well as its manifestations in clinical practice, while also included is a chapter exploring the links between Bion’s ideas and those of Winnicott, Lacan, Green and Freud. Featuring contributions from some of the world’s leading Bion scholars, this will be essential reading for any psychoanalyst interested in exploring the concept of "O", as well as scholars in philosophy and theology.

Wilfred Bion once said, "I use the Kabbalah as a framework for psychoanalysis." Both are preoccupied with catastrophe and faith, infinity and intensity of experience, shatter and growth of being that supports dimensions which sensitivity opens. Both are preoccupied with ontological implications of the Unknown and the importance of emotional life. This work is a psychospiritual adventure touching the places Kabbalah and psychoanalysis give something to each other. Michael Eigen uses aspects of Bion, Winnicott, Akivah, Luria and Nachman (and many more) as colours on a palette to open realities for growth of experience. Bion called faith "the psychoanalytic attitude" and Eigen here explores creative, paradoxical, multidimensional aspects of faith. Eigen previously wrote of psychoanalysis as a form of prayer in The Psychoanalytic Mystic. In Kabbalah and Psychoanalysis he writes of creative faith. Sessions as crucibles in which diverse currents of personality mix in new ways, alchemy or soul chemistry perhaps, or simply homage to our embryonic nature which responds to the breath of feeling moment to moment.

Since the late 19th century, when the “new science” of psychology and interest in esoteric and occult phenomena converged – leading to the “discovery” of the unconscious – the dual disciplines of depth psychology and mysticism have been wed in an often unholy union. Continuing in this tradition, and the challenges it carries, this volume includes a variety of inter-disciplinary approaches to the study of depth psychology, mysticism, and mystical experience, spanning the fields of theology, religious studies, and the psychology of religion. Chapters include inquiries into the nature of self and consciousness, questions regarding the status and limits of mysticism and mystical phenomenon, and approaches to these topics from multiple depth psychological traditions.

Whereas most anthropological research is grounded in social, cultural and biological analysis of the human condition, this volume opens up a different approach: its concerns are the psychic depths of human cultural life-worlds as explored through psycho-analytic practice and/or the psychoanalytically framed ethnographic project. In fact, some contributors here argue that the anthropological interpretation of human existence is not sustainable without psychoanalysis; others take a less extreme radical stance but still maintain that the unconscious matrix of the human psyche and of the intersubjective (social) reality of any given cultural life-world is a vital domain of anthropological and sociological inquiry and understanding.

Most psychoanalysts tend to be anti-mystical or , at least, non-mystical. Psychoanalysis is allied with science and, if anything, is capable of deconstructing mystical experience. Yet some psychoanalysts tend to be mystical or make use of the mystical experience as an intuitive model for psychoanalysis. Indeed, the greatest split in the psychodynamic movement, between Freud and Jung, partly hinged on the way in which mystical experience was to be understood. Michael Eigen has often advocated and encouraged a return to the spiritual in psychoannalysis-what Freud called the oceanic feeling. Here he expands on his call to celebrate and explore the meaning of mystical experience within psychoanalysis, illustrating his writing with the work of Bion, Milner, and Winncott. Like Bion, he explicitly relates psychoanalysis to faith. Both patient and analyst are immersed in each other and this immersion restores and enriches, and drains. Each has the chance to use their minds and feelings creatively. Each has to hold faith that something good will come of their work together. Professor Eigen, who received his Ph.D. in Psychology from the Graduate Faculty in 1974, has maintained this passion through a career that includes nineteen books, hundreds of journal papers, and forty years of work in clinical psychology. He is currently Associate Clinical Professor in NYU's Postdoctoral Program in Psychotherapy and Psychoanalysis, and also a training and control analyst at the National Psychological Association for Psychoanalysis (NPAP) where he has served on the Board of Directors.

How can the psychotherapist think about not knowing? Is psychoanalysis a contemplative practice? This book explores the possibility that there are resources in philosophy and theology which can help psychoanalysts and psychotherapists think more clearly about the unknown and the unknowable. The book applies the lens of apophasis to psychoanalysis,