Ann Belford Ulanov Finding Space, Imagination, and Religion

Ulanov intro

The text appears to be an introduction and table of contents from a work exploring the intersection of depth psychology and religious experience. It references thinkers like D.W. Winnicott, Freud, and others to examine psychological concepts, such as object relations and projection, in relation to faith and spirituality. The author seems interested in how psychological insights can enrich religious understanding and vice versa. Topics include the nature of self, the role of imagination, and the potential for reconnection with the divine through psychological exploration. The work aims to bridge the gap between these disciplines to offer new perspectives on human experience. The text considers how both psychology and religion can provide insights into our relationship with ourselves, others, and the world.

• What does Ulanov mean by "A Lifetime Burning in Every Moment?"

• Ulanov uses this phrase to describe a life lived with deep feeling and awareness, akin to God's self-revelation. It refers to the idea that life is full of intense moments that connect us to something greater than ourselves. This "burning" is not destructive, but rather a passionate engagement with reality and a constant process of self-discovery.

• Ulanov sees depth psychology and religion as complementary fields that can inform and enrich each other. Depth psychology can help us understand the unconscious processes that influence our religious experiences, while religion can offer a framework for meaning and purpose. Ulanov believes that neither discipline should attempt to replace the other, but rather they should work together to offer a fuller understanding of the human condition and relationship to God.

• What is the significance of the "space between" in Winnicott's theories, according to Ulanov?

• The "space between," as described by Winnicott and interpreted by Ulanov, is a crucial zone for human development and spiritual experience. It's the transitional space between inner and outer reality, where imagination, play, and creativity occur. This space allows for the development of a sense of self and the possibility of encountering the transcendent, or God. Loss of this space can lead to a feeling of alienation and disconnection.

• How does Ulanov connect the experience of Winnicott's transitional object to religious experience?

• Ulanov draws a parallel between Winnicott's concept of the transitional object (like a teddy bear) and religious symbols or objects. Just as the transitional object provides comfort and security to a child, religious symbols can offer a similar sense of connection and meaning in the face of the unknown. These objects help bridge the gap between the subjective and objective worlds, facilitating a sense of wholeness and connection to something larger than oneself.

• What are some of the main points that Ulanov takes from Winnicott's observations and theories?

Ulanov emphasizes Winnicott's understanding of early infancy and the significance of the mother-infant relationship for the development of a healthy sense of self, particularly in the context of the importance of “play” and creativity. Ulanov values that Winnicott highlighted the necessity of an appropriate environmental response to the needs of the infant. She highlights Winnicott's theory on transitional objects and the space between internal and external reality as an important space to explore the divine

Chapter 1

It mentions a shift from individualistic to relational perspectives in both fields, emphasizing the significance of interpersonal connections and cultural contexts. Additionally, the source suggests exploring meaning-making processes and the role of spirituality in psychological well-being

Main Themes:

• Psychic Space & Self-Formation: Ulanov explores how psychic space is formed and transformed, drawing from Winnicott’s theories on object relations and transitional phenomena.

• Location & Relocation of the Self: The chapter investigates how individuals find and refind themselves within psychological and spiritual dimensions, especially in moments of crisis or transformation.

• The Role of the Other: The presence of an other—whether a caregiver, therapist, or divine figure—plays a crucial role in shaping one’s psychic space.

Key Concepts:

1. Psychic Space as Transitional

• Drawing from D.W. Winnicott, Ulanov describes psychic space as the area where the internal and external worlds meet.

• This space allows for creativity, self-exploration, and spiritual experience.

• It is neither purely subjective nor entirely objective but exists in the in-between—a concept Winnicott calls the "transitional space."

2. The Importance of Disruption

• Relocation follows from disruptions in psychic equilibrium (e.g., trauma, loss, religious experiences).

• Such disruptions destabilize the self but also open new possibilities for meaning-making.

• This process mirrors Winnicott’s idea that true selfhood emerges through moments of disorganization and repair.

3. The Function of God in Psychic Reality

• Ulanov examines how the experience of God can serve as both an anchor and a disruptive force in psychic space.

• God as Holding Environment: Just as Winnicott describes a mother’s role in holding the infant’s psyche, a religious sense of God can provide containment and security.

• God as a Catalyst for Growth: At the same time, the divine can also challenge and disrupt the self, forcing a process of relocation and reorientation.

4. The Role of the Other in Self-Formation

• Ulanov highlights that selfhood develops in relation to an “other” (e.g., caregivers, analysts, or divine figures).

• The quality of these relational experiences determines whether psychic space feels expansive and creative or constricted and defensive.

Key Takeaways:

• Psychic space is dynamic—it expands, contracts, and relocates based on life experiences.

• Relational experiences (both human and divine) shape the self and its ability to navigate disruptions.

• Faith and spirituality can function as both stabilizing and disorienting forces in personal transformation.

• Understanding Winnicott’s transitional space helps frame religious experiences as part of psychological development.

Conclusion:

Chapter 1 sets the stage for exploring how God, the psyche, and Winnicott’s theories intersect. Ulanov suggests that true self-formation requires both stability and disruption, mirroring Winnicott’s view of healthy psychological development. The process of location and relocation is not just about survival but about expanding psychic space for creativity, meaning, and faith

Introduction: The Central Problem of Psychic Space

• Ulanov begins by exploring how we locate ourselves in the world psychologically, spiritually, and relationally.

• This process is dynamic rather than fixed—our sense of self undergoes constant location and relocation as we face life’s challenges.

• Drawing from D.W. Winnicott’s psychoanalytic theories, Ulanov examines how psychic space is shaped by our experiences with others and with God.

1. Psychic Space as Transitional Space

• Definition: Psychic space refers to the inner realm where self-experience unfolds, influenced by relationships, culture, and religious life.

• Ulanov applies Winnicott’s concept of transitional space, which exists between subjective and objective reality, allowing for creativity and growth.

• This space is not entirely internal nor external but rather a meeting ground where:

  • Personal identity forms.

  • Relationships with others take shape.

  • Encounters with God or the divine occur.

• Winnicott's Idea of the "Good-Enough Mother":

  • A good-enough caregiver provides a holding environment where the child can develop a sense of continuity and security.

  • Similarly, psychic space requires holding and containment to function effectively.

2. The Dynamics of Location and Relocation

• Psychic location refers to feeling anchored in one's identity and reality.

• Psychic relocation happens when disruptions challenge one’s previous sense of self.

• These disruptions can be caused by:

  • Personal crises (e.g., trauma, grief, identity shifts).

  • Moments of religious experience or transformation.

  • Psychological therapy, where old patterns break down and new ones emerge.

• Relocation is both unsettling and essential for growth—it forces adaptation, reevaluation, and re-creation of the self.

3. The Role of Disruption in Self-Formation

• Disruption in psychic space can be threatening but necessary.

• Example: When a child realizes that the mother is not an extension of the self, it causes temporary distress but allows for individuation.

• In adulthood, loss, suffering, and religious experiences often act as catalysts for transformation.

• Ulanov draws a parallel with Winnicott’s concept of “going-on-being”—the ability to survive psychological breaks and find new meaning.

• This supports her argument that faith, like psychic space, is not static but requires ongoing negotiation and reformulation.

4. The Function of God in Psychic Reality

• Ulanov asks: How does belief in God shape our psychic space?

• She suggests two major functions:

  1. God as a Holding Presence:

     • Just as Winnicott describes a mother’s attunement as essential for a child’s sense of self, belief in God can provide a stabilizing force in moments of crisis.

     • This offers a sense of being held, understood, and connected beyond oneself.

  2. God as a Disruptive Force:

     • Encounters with the divine can also be unsettling, forcing psychic relocation.

     • Ulanov links this to religious conversions, mystical experiences, or crises of faith, which often shatter old frameworks of meaning and demand new ones.

• Both functions—containment and disruption—are essential for psychological and spiritual development.

5. The Role of the Other in Self-Formation

• Ulanov emphasizes that selfhood is relational—we do not develop in isolation.

• The self is continuously shaped by:

  • Primary caregivers (who provide a holding environment).

  • Religious or spiritual figures (who act as guides).

  • Therapists or analysts (who facilitate the restructuring of psychic space).

• Relationships can either expand or constrict one’s psychic space:

  • Supportive relationships allow for psychological movement and creativity.

  • Controlling or neglectful relationships shrink psychic space and can lead to psychological rigidity or dissociation.

• God, too, functions as an “other”—a presence that can either hold or challenge us in our development.

6. The Intersection of Winnicott’s Theory and Religious Experience

• Ulanov argues that faith and psychological development follow similar processes:

  • Just as children gradually differentiate from their caregivers, religious believers often wrestle with and reinterpret their concept of God.

  • Faith is not about static certainty but an evolving relationship that requires both dependence and independence.

• She aligns this with Winnicott’s transitional phenomena, which help individuals navigate between:

  • Inner and outer reality.

  • Dependence and autonomy.

  • Faith as security and faith as challenge.

Key Takeaways:

1. Psychic space is both internal and relational—it is formed in interaction with caregivers, therapists, and even religious experiences.

2. Location and relocation are ongoing processes—moments of stability are disrupted by crises, requiring continual adaptation.

3. Faith functions in parallel with psychological development, acting both as a source of holding and a force of disruption.

4. The self develops through encounters with the “other”—whether in human relationships or religious experience.

Conclusion: Towards an Expanding Psychic Space

• Psychic space is not fixed—it must be cultivated, protected, and, at times, dismantled to allow for new growth.

• Ulanov invites readers to consider:

  • Where is my psychic space located?

  • What forces shape, limit, or expand it?

  • How do relationships with others (human or divine) affect my sense of self?

• By integrating Winnicott’s psychoanalytic insights with theological reflection, Ulanov bridges psychology and spirituality, suggesting that both are essential for a flourishing inner life.

Final Thought:

Chapter 1 lays the foundation for the book’s central argument: finding space is an ongoing, relational process that involves both stability and rupture. Whether through therapy, faith, or personal reflection, psychic space must be continuously negotiated to foster creativity, meaning, and transformation.

This source explores psychic space as a dynamic, relational realm where our sense of self unfolds, drawing heavily on D.W. Winnicott's theories. It examines how individuals locate and relocate themselves within this space, emphasizing the crucial role of disruptions like trauma or religious experiences in prompting self-reevaluation and growth. The text also highlights the function of "the other," including caregivers, therapists, and even God, in shaping psychic space and fostering either expansion or constriction of the self. The central argument is that healthy self-formation requires a balance of stability and disruption, mirroring Winnicott's perspective on psychological development.

lecture notes

• transitional object= ball in tom hanks movie Castaways

• fit into stereotype vs having space to explore own sense of self

• cant find hope or meaning to world vice verca = no matter what the circumstances = being alive brings meaning

"Risking into independence" in Ann Ulanov's work refers to the psychological and spiritual process of stepping into one's true self, even when it involves uncertainty, fear, or struggle. This concept is deeply influenced by Donald Winnicott’s psychoanalytic theories on individuation, transitional space, and creativity.

Key Aspects of "Risking into Independence"

1. Breaking from External Dependence

   • It involves moving beyond the need for constant external validation—whether from family, society, or religious institutions—toward a more authentic, self-directed existence.

   • Ulanov suggests that true faith and personal growth require a willingness to leave behind rigid structuresand embrace the unknown.

2. Engaging with the "Transitional Space"

   • Drawing from Winnicott’s concept of transitional space, Ulanov argues that independence does not mean isolation but rather the ability to exist between dependence and autonomy.

   • This space allows for creativity, exploration, and personal transformation, where one learns to navigate between security and self-discovery.

3. Facing Anxiety and Fear

   • Independence is a risk because it requires stepping away from old identities, comfort zones, and external authorities.

   • Ulanov emphasizes that spiritual and psychological growth often involve pain, doubt, and uncertainty, but these challenges are necessary for true selfhood.

4. Creativity and Self-Expression as Tools for Independence

   • "Risking into independence" is not just about rejecting external influences—it is about actively creating one's own reality.

   • Through art, writing, relationships, and faith, individuals develop a sense of inner authority rather than relying solely on external guidance.

Key Takeaways

✅ Independence requires moving beyond external validation and embracing inner authority.
✅ Transitional space allows for both security and self-discovery, balancing dependence and autonomy.
✅ Fear and anxiety are natural but necessary parts of personal and spiritual growth.
✅ Creativity and self-expression are central to forging an independent identity.

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