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THE PALGRAVE LACAN SERIES
SERIES EDITORS: CALUM NEILL · DEREK HOOK

The Direction
of Desire
John of the Cross, Jacques Lacan and
the Contemporary Understanding of
Spiritual Direction
mark gerard murphy
The Palgrave Lacan Series

Series Editors
Calum Neill
Edinburgh Napier University
Edinburgh, UK

Derek Hook
Duquesne University
Pittsburgh, USA
Jacques Lacan is one of the most important and influential thinkers of
the 20th century. The reach of this influence continues to grow as we
settle into the 21st century, the resonance of Lacan’s thought arguably
only beginning now to be properly felt, both in terms of its application
to clinical matters and in its application to a range of human activities
and interests. The Palgrave Lacan Series is a book series for the best new
writing in the Lacanian field, giving voice to the leading writers of a new
generation of Lacanian thought. The series will comprise original mono-
graphs and thematic, multi-authored collections. The books in the series
will explore aspects of Lacan's theory from new perspectives and with
original insights. There will be books focused on particular areas of or
issues in clinical work. There will be books focused on applying Lacanian
theory to areas and issues beyond the clinic, to matters of society, politics,
the arts and culture. Each book, whatever its particular concern, will
work to expand our understanding of Lacan's theory and its value in the
21st century.
 Mark Gerard Murphy

The Direction of
Desire
John of the Cross, Jacques Lacan
and the Contemporary Understanding
of Spiritual Direction
Mark Gerard Murphy
Gillis Centre
St Mary’s University
Edinburgh, UK

ISSN 2946-4196     ISSN 2946-420X (electronic)

The Palgrave Lacan Series
ISBN 978-3-031-33106-0    ISBN 978-3-031-33107-7 (eBook)
https://doi.org/10.1007/978-3-031-33107-7

© Springer Nature Switzerland AG 2023

This work is subject to copyright. All rights are solely and exclusively licensed by the Publisher, whether
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illustrations, recitation, broadcasting, reproduction on microfilms or in any other physical way, and
transmission or information storage and retrieval, electronic adaptation, computer software, or by similar
or dissimilar methodology now known or hereafter developed.
The use of general descriptive names, registered names, trademarks, service marks, etc. in this publication
does not imply, even in the absence of a specific statement, that such names are exempt from the relevant
protective laws and regulations and therefore free for general use.
The publisher, the authors, and the editors are safe to assume that the advice and information in this book
are believed to be true and accurate at the date of publication. Neither the publisher nor the authors or
the editors give a warranty, expressed or implied, with respect to the material contained herein or for any
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Cover illustration: Duncan Andison/Gettyimages

This Palgrave Macmillan imprint is published by the registered company Springer Nature Switzerland AG.
The registered company address is: Gewerbestrasse 11, 6330 Cham, Switzerland

Paper in this product is recyclable.

 For Anthony Towey:
A great teacher, a scholar who saw something inside me and helped bring it
out, as he has done for many other students at St Mary’s University
Twickenham.
 Acknowledgements

I could not have done this work without the support of my family. They
were there when I needed support, love, and encouragement. I thank Dr
Wanyoung Kim for comforting and consoling me when I was losing
hope and for her amazing editing skills, intellectual tenacity, and keen
insight. I thank my tutor, Professor Peter Tyler, who has been more than
a tutor to me; he has been my spiritual director and mentor. I thank Dr
Barnabas Palfrey for taking the time to read my work and offering advice.
I thank my friend Barney Carroll and Duane Rousselle for giving me
strength and aiding me in developing my ideas. Not only this, but I thank
Barney for helping me wade through the difficult texts of Lacan in their
original French. Many others have helped and encouraged me, and words
are insufficient to express my gratitude.

vii
 Praise for The Direction of Desire

“Two features elevate Murphy’s The Direction of Desire far above many studies on
Lacan and mystical theology. His book is not just a comparative study but a
deeply engaged inquiry into the possibility of mystical spiritual direction
today—the true topic of the book is ourselves, our spiritual fate. Furthermore,
Murphy ruthlessly analyses how mystical experience is caught in the global capi-
talist commodification—if you really want an authentic spiritual experience,
you should begin with a critique of capitalism. These two features alone make
The Direction of Desire obligatory reading for thousands well beyond the aca-
demic community.”
—Prof. Slavoj Zizek, International director of the Birkbeck Institute for the
Humanities, UK. Author of Surplus-enjoyment: A Guide for the
Non-perplexed (Bloomsbury Academic, 2022).

“Murphy offers an original and timely insight into John of the Cross’ deep con-
cern that experience of God can be commodified to satisfy mere projections of
what God is or should be. Through a powerfully illuminating reading of Jacques
Lacan’s ‘anti-experientialist’ psychoanalytic practice, Murphy uncovers the cul-
tural forces which reduce spirituality to superficial notions of wellbeing. He
opens up the alternative offered by John of the Cross with new urgency, as a
practice of spiritual direction which deliberately lets go of this quest for experi-
ence, in favour of the undifferentiated space into which the desire for God more
deeply leads. He articulates anew this truly transformative dimension of the
practice of spiritual direction for today.”
—Dr Edward Howells, Associate Tutor in Christian Spirituality, Ripon College
Cuddesdon and Associate Member of Faculty of Theology and Religion,
University of Oxford, UK. Author of Teresa of Avila and
John of the Cross: Mystical Knowing and Selfhood
(Crossroad-Herder, 2002).

“Mark G. Murphy’s The Direction of Desire is a masterful attempt to establish

some preliminary groundwork for any Lacanian-inspired practice of Catholic
spiritual direction. You are offered an antidote to spiritual practices that remain
saturated in capitalist modes of enjoyment. Hence, its accomplishment—which
should be celebrated—is to locate a point of opposition in the concept of keno-
sis from Saint John of the Cross. Perhaps this will help us to rediscover the letter
of God. Moreover, the book avoids the trap of historicizing the Lacanian-
Catholicism connection by focusing explicitly on structure, thereby developing
a worthwhile dialogue between psychoanalysis and spirituality.”
—Prof. Duane Rousselle, Lacanian Psychoanalyst and Professor of
Sociology at the Indian Institute of Technology, Guwahati.
Author of Post- Anarchism and Psychoanalysis: Seminars
on Politics and Society (Real Books, 2023).
 Contents

Part I The Loss of Mystical Desire in Christian Spiritual

Direction   1

1 F
 oreword  3
Introduction   3
References  13

2 The
 Shift in Spiritual Direction 15
The Question  15
Psychology, Spiritual Direction and Experientialism   17
The Change in Desire through Experientialism. Key
Terminology and Concepts   21
The Reception of Lacan in Theology   25
The Absence of Lacan in Pastoral Theology and Spiritual
Direction  28
Current literature on Juanist Spiritual Direction   32
Plan and Methodology of the Book   33
The Experiential Paradigm and Spiritual Direction   42
Spiritual Directors and the Current Misuse of Desire in
Spiritual Direction  53
Summary  57
References  57
xi
xii Contents

Part II Recovering Mystical Desire in Spiritual Direction: A

Juanist-­Lacanian Approach  63

3 Desire
 in Pre-modern Spiritual Direction 65
Spiritual Direction Before Experientialism   65
The Possibility of Moving Beyond the Experientialist Paradigm
in the Modern Context of Spiritual Direction   75
John of the Cross, Spiritual Direction and Desire   80
The Texts  89
The Reception of John’s Texts   98
John’s Spiritual Direction: Sources and Foundations  105
John’s Specific Writings on Spiritual Direction  119
Reading John’s Spiritual Direction Through the Linguistic
Turn 129
Summary 146
References 147

4 Lacan’s
 Conception of Psychoanalysis151
Lacan’s Biography  151
Brief Overview of Lacan’s Work  157
The Performative Practice of Lacanian Psychoanalysis  173
Summary 191
References 192

5 Lacan
 and Spiritual Direction195
Lacan and Spiritual Direction: Between Speech and Writing  195
Spiritual Direction and Truth  207
Spiritual Directors and the Other  210
Spiritual Direction and the Affections  215
Spiritual Direction and the Lorgnette 218
Summary 225
References 226
 Contents xiii

6 The
 Mystical Speech of Lacan231
Baruzi’s and Bataille’s Influence on Lacan’s Mystical Speech  231
Bataille’s Baruzian Experiential Interpretation of John of the
Cross 239
The Development of Lacan’s Mystical Speech  241
Lacan’s Concept of Discourse  251
The Four Contemplative Discourses of Juanist-­Lacanian
Spiritual Direction  260
Summary 269
References 271

7 Listening
 and Speaking in Juanist-­Lacanian Spiritual
Direction275
Psycho-Mystical Strategies of Breaking Through the Not-­
Knowing with the Unknowing  275
Techniques of Listening  277
Techniques of Speaking in Spiritual Direction  290
References 297

8 C
 onclusion299
Non-Spiritual Direction  299
Summary 305
References 310

I ndex311
 About the Author

Mark Gerard Murphy is an editor for the political journal and blog
Taiwan Insight and a lecturer at St Mary’s University, Scotland, Gillis
Centre, convening courses on ethics, philosophy, and mystical theology/
spirituality. His research interests include the relationship between psy-
choanalysis and mystical theology. His works have been published in
the Journal for Cultural and Religious Theory and the European Journal of
Psychoanalysis.

xv
 Abbreviations1

Lacan’s work
Lacan’s work The Official J. A. Miller translation of Lacan’s seminars will
be referenced as SE followed by Roman numerals to
designate the seminar accompanied by page number, for
example, (SE, V: 33). I will also use the same for ­‘unofficial’
translations given by Cormac Gallagher. However, when a
quote is given in all cases, I will indicate who has done the
translation. Furthermore, when a quote has been given in
English from the official J. A. Miller edition, I have strived to
also supply the original French unedited from the
l’Association Freudienne Internationale manuscripts in
footnotes. In some cases, I have given my own translation for
certain quotes. I will indicate when I do this.
Lacan’s Écrits will be designated by the letter E followed
by page number, for example, (E: 33). All English transla-
tions of quotations will be supplied by Bruce Fink. I will

1
Texts will be referenced with the letters above followed by book number in Roman numerals then
the chapter number followed by the section number. So, Ascent of Mount Carmel book one, chapter
two section three would be referenced as follows (AC I. 2. 3).

xvii
xviii Abbreviations

also supply the original in French from the 1966 Seuil

edition in the footnotes.
Other Écrits (other writings by Lacan not included in his
seminars or the Écrits collection) will be referenced by
standard Harvard reference.

John of the Cross

AC: Ascent of Mount Carmel
CA/CB: Spiritual Canticle
DN: Dark Night of the Soul
LF: The Living Flame of Love
SL: Sayings of Light and Love
R: Romances
 Part I
The Loss of Mystical Desire in
Christian Spiritual Direction
 1
Foreword

Introduction
When I was younger, I sought out a spiritual director in Liverpool. He
was the definition of a traditional priest. He was already well in his nine-
ties when I met him. At the time, I was reading spiritual guidance
books—the book in question was called Anam Cara by John O Donohue.
I remember telling him that I have never had an experience with God. At
that specific point, I was involved in charismatic groups that emphasised
having a direct experience of the divine, and the absence of experience
was causing me anxiety. I remember him looking at me puzzled and then
saying in his gruff voice, ‘why dya think spirituality is all about experi-
ence? Why d’ya think Christ called out on the Cross, Mark?!’ His answer
puzzled me as nearly all the books I picked up on popular spirituality and
spiritual direction were centred on the elusive concept of religous experi-
ence. Looking back, I think I understand what he meant. Spirituality is
less about the extraordinary experience—moments of ineffable transient
experiential encounter—and more about engaging in ordinary experi-
ence as such (see Lash, 1990). And part of that incarnational exploration
of ordinary experience means encountering and taking account of our

© The Author(s), under exclusive license to Springer Nature Switzerland AG 2023 3

M. G. Murphy, The Direction of Desire, The Palgrave Lacan Series,
https://doi.org/10.1007/978-3-031-33107-7_1
4 M. G. Murphy

ordinary experiences ‘opacity.’ Our own experience has a certain ‘noth-

ingness’ coiled at its centre.
Part of the message of incarnational theology is about the divine emp-
tying themselves into creation. So then, Christologically speaking, we see
an emptying of hypostasis on the Crucifix—a strange logic concerning
the emptying of experience itself in confrontation with the very limits of
human experience.
Even reading the great cataphatic English mystics of the Church like
Julian of Norwich shows a certain morbidity in looking toward this ordi-
nariness of experience (Julian of Norwich 2015). She prays that Christ
lets her experience illness and suffering so that she can be more like him.
And yes, certainly, it seems morbid from our modern perspective, but
getting caught up in the melodramatic language of the anchorite belies
the wider structural point. What is being highlighted here is that if we
seek an experience of God, we seek first the emptying of the will to expe-
rience itself. The mystic surrenders their attachment to experience: they
give up notions of heaven and God in favour of the love of God. And
even as they move deeper into this love without telos, they relinquish the
concept of love itself as a predicate of their old self. They give up every-
thing for love, including love itself. In its place, from the position of the
‘no-one-anymore,’ the very love of God for God as defined by the trinity
takes its place.
In short, my lack of experience and absence as I delved deeper into my
faith became a source of reflection. God was not there in the darkness;
God was the darkness. God is not found in the desert; God is the desert.
When I turn my eyes to heaven, I encounter first the cross. This all sounds
extremely disturbing, but is it? At Christianity’s very root (radix) is an
injunction to love our neighbour. Our neighbour is anything but an
encounter with someone I know; the neighbour is the stranger, the mar-
ginalised, the subaltern, the ostracised and the broken. The stranger is an
encounter with suffering and existence that forever remains a blinding
darkness to me. And yet—still—I am implored to go out of myself
toward the stranger in the opaque mundanity of their life, in all its fini-
tude. This is the etymological root of the word ecstasy—it does not mean
a will to experience, but rather, it means to stand outside oneself.
 1 Foreword 5

My encounter with psychoanalysis—of the Lacanian variety—was

similar. When I sought out analysis, I was going through a crisis and
sought healing, an experience of relief; I wanted answers to help me fit
my symptoms back into the weft and weave of my life. I expected my
analyst to give me answers! Again, there was a reflection of my first
encounter with my first spiritual director. What became clear to me was
that although such a drive to have existential meaning brought to me on
a therapeutic plate was an important catalyst to get me speaking, part of
the analytic process was about coming to terms with what Freud called
the ordinariness of human suffering. It was also about learning that in
Lacanian psychoanalysis, any reference to experientialism bolsters the
ego, which is the opposite of clinical practice.
This book, then, is a reflection of my own spirituality and also its
encounter with psychoanalysis. It is about countering the modern ten-
dency in spirituality and spiritual direction to seek extraordinary experi-
ences or even rely on a phenomenological framework that centres human
experience as such. It is important to say that this is not a diatribe against
experience but rather an argument against the turn to experientialism in
spirituality and commodified therapeutic methods. Nor am I writing this
as a spiritual director or a psychoanalyst. Instead, I am a theologian
trained in spirituality, mystical theology, and philosophy. Many people—
I am sure—will find my work problematic, but I offer it as part of a wider
conversation, and I come at such a project with humility.
Spirituality and psychoanalysis are both terms that cause anxiety due
to the sheer level of indeterminacy associated with them. The term spiri-
tuality having a much narrower sense in the past, associated with the
religious life of the clergy, and thus related to what we call spiritual theol-
ogy, contemplation, and the mystical tradition, has become more diffuse
in the twentieth century encompassing other elements, disciplines, and
traditions. The same can be said regarding psychoanalysis; from its begin-
nings with Freud, we see many talking cures and therapeutic disciplines.
The pure multiplicity and paucity of these two disciplines is a point of
enrichment, but it also makes them vulnerable to co-option by mar-
ket forces.
From a modern perspective, spiritual direction accompanies someone
on their spiritual journey, providing guidance, support, and
6 M. G. Murphy

encouragement as they deepen their relationship with a higher power. A

trained spiritual director often conducts spiritual direction, helps indi-
viduals discern and interpret their experiences and responses to the
divine, and provides insight into their spiritual growth. In recent years,
some critics have argued that modern methods of spiritual direction have
become overly psychological and have placed too much emphasis on
experientialism. While psychological insights can help us understand
how spiritual experiences impact our mental and emotional well-being,
critics argue that focusing on therapy techniques and the need for imme-
diate, tangible experiences can lead to a superficial understanding of spir-
ituality. This psychologism can result in people seeking instant gratification
or quick fixes.
Our modern concept of the spiritual has long been defined by what we
call the turn to experience. Schneiders argues that the turn to experience
is synonymous with a widening of the term that takes it outside of the
narrow definitional remit that is limited to the study of Christian
Theology. And within this broad definition, we see that the concept of
‘experience’ is studied historically, anthropologically, and psychologically
(Schneiders, 2005, pp. 1–12). The turn to psychology for the basis of
spirituality is crucial, not just in heuristic value—in terms of what study-
ing spirituality as a category can yield from an academic perspective—but
how its goals become psychologically and therapeutically defined. Indeed,
it was not until the nineteenth century that we saw that the spiritual
concept was less defined by institutional practices and more focused on
feelings with the work of William James. The latter was an American
philosopher and psychologist and one of the most important thinkers of
the late nineteenth and early twentieth centuries. He was particularly
interested in the study of human consciousness and religious experience.
James believed that religious experience was a legitimate and impor-
tant field of study and that it significantly impacted individuals and soci-
ety. He argued that religious experiences could be studied scientifically
and were not limited to any particular religion. In his book The Varieties
of Religious Experience, James examined different types of religious experi-
ence, including mystical experiences, conversion experiences, and reli-
gious visions. He argued that a sense of unity, ineffability, and a heightened
sense of importance and reality characterised these experiences. James
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