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The battlelines between psychoanalysis and religion have been clearly drawn ever since the publication of Freud's (1927) “The Future of an Illusion.” Numerous attempts have been made since then not only to establish a workable détente between the two warring factions, but to see if a mutually positive, beneficial, interchange could be established (see esp. Rizzuto, 1979, and Meissner, 1984). Freud was quite firm in his conviction that these two distinctly different frames of reference—psychoanalysis and religion—were irreconcilable. He held psychoanalysis to be part of the scientific tradition that is based on a positivist empiricism; religion, which is a set of beliefs and rituals based on pure faith, he felt not to deserve a place in the pantheon of science.
Yet, despite all the assaults on religion since the dawn of the scientific era, institutions of formal religion continue to exist and, at times, flourish. The need for a religion has manifested itself not only in the major theocentric religions that prevail in the world today but also, and paradoxically, in atheistic and political systems of thought as well. There is obviously a natural need for society to provide, in some form or fashion, the wherewithal to gratify these eternally present needs.
Exploring Sacred Landscapes is an attempt not only at reconciliation but also to incorporate theological concepts into the corpus of psychoanalytic technique and theory. The contributors are both therapists and religiously involved individuals. In essence, this is a book by believers for believers. For all the authors, religion is a basic, unquestioned given. There is God, as represented by the Western religions. There exists a compelling need not only to communicate with Him but to keep His Presence foremost and evermost in our minds and lives. The religion that receives almost