Ages of Mankind

As we move through life in the world, the quality of our participation changes. Initially, as newborns, we are not even aware of a difference between ourselves and everything, everyone else. In the small domestic world (“home”), we experience parental care and accept being taught how to behave, how to be. This process continues into school years and the adjustments that allow life with our peers. Ultimately, in adolescence there is felt a beginning need for independence of action and feeling. With adulthood, making a life in the bigger world requires the force of will against obstacles and for goals. At midlife, there comes another gradual shift to the question of meaning in life and of old age and death. All these changes reflect a procession of ways in which the ego or consciousness relates to inner and outer worlds.     

Sound escapes: images of spirituality from music teachers and students

This on-going piece of research seeks to identify what music teachers, performers and students from high school through to university understand by the word spirituality in relation to music. From this it is hoped to be able to look at the relevance of the term spirituality in the music classroom. In this paper, data are presented from qualitative research gained in the form of interviews with 37 respondents and four focus groups of children, and quantitative research from questionnaires completed by 38 trainee music teachers. From these data, we identified five themes relating to the respondents’ understanding of the term ‘spirituality’ in relation to music. These were: to what extent spirituality is seen as a religious concept; whether spirituality is an inner or outer experience; to what extent words are relevant to spiritual experiences; the role that knowledge and emotion play and whether musicians experience a sense of spirituality more when listening or performing. From these data we go on to identify implications for the music classroom.     

Essential anxiety: COVID-19 in analytic practice

This paper explores the impact of the COVID-19 pandemic on my relationship with analysands and my inner world. I reflect on the role of the archetypal Self during times of existential anxiety that may lead to an experience of ‘essential anxiety’. This term refers to a meeting by a fearful ego with an inward recognition of the Self, when faced with threat. The efforts to curb the spread of the pandemic changed our ways of life, while the virus itself threatened our existence in debilitating or outright destructive ways. But what also came into view, in sessions of analysis and supervision, was the creative instinct, and a celebration of life. The soul-to-soul relationship, and the connection with images of the archetypal Self, made the experience of existential anxiety at times an essential experience that facilitated psychological growth. I discuss some advantages of on-line Jungian analysis where, despite distance and partial view, the body still serves as container to hold important psychological material, conferring a sense of wholeness for analyst and analysand. The COVID-19 crisis is terrible and terrifying but it also provides an opportunity for self-regulation and individuation.     

Displacement as trauma and trauma as displacement in the experience of refugees

This paper investigates the relations between displacement, home, trauma and the self in the experience of refugees, which has become an issue of unexpected and far-reaching proportions in recent times. It questions to what extent and under what conditions displacement in the world may be traumatic and how trauma may be considered the effect of an inner displacement. Refugees’ lives are marked by forced migration that is related to a certain suffering due to the changes in their family, relational, social and cultural lives. The paper explores the extent to which these changes can represent a break so significant as to be traumatic. It outlines the way in which traumatic experiences can produce an inner displacement and reorganization of one’s mental life that leads to a focus on traumatic complexes. Under the most severe traumatic conditions, this can be understood as a displacement of the central axis of Self, in which the ego complex yields its position to other complexes, with a deep change in the organization and functioning of self. The experience of refugees highlights the way in which we live in a matrix of conscious and unconscious links between inner and outer worlds that need deeper and simultaneous consideration to understand their implications and mutual resonances for the psyche. Clinical cases of refugees will illustrate some aspects of these interconnections.     

THE “DEATH OF THE EGO” IN EAST‐MEETS‐WEST SPIRITUALITY: DIVERSE VIEWS FROM PROMINENT AUTHORS

Eastern religions, such as Hinduism and Buddhism, have traditionally held to the view that in order for an individual to fully benefit from their practice it was important to lessen or eliminate one's individual desires. Such practice was sometimes referred to as the “death of the ego” in order to emphasize its importance. However, the relatively recent popularity of East‐meets‐West spirituality in Western consumer cultures tends to emphasize the acceptance and transformation of one's ego rather than its death. This essay discusses sociological changes that have shaped and contributed to the popularity of East‐meets‐West spirituality in Western culture that in turn have brought about a modification of the principle of ego death. The views of six Western authors and practitioners of East‐meets‐West spirituality on the importance of the principle of ego death are compared and contrasted. Theories related to the management of self‐identity in consumer society can partly explain the modification of traditional Eastern religious practices, such as ego death, in order that they become relevant and appealing to a society that increasingly reifies the concept of the self. The implication is that the excision of the concept of ego death from the practice of East‐meets‐West spirituality may affect its efficacy.     

The dynamics of owning and disowning: psychoanalytic and family perspectives.

The dynamics of owning and disowning one's inner life have both intrapsychic and transactional or interpersonal dimensions. Freud opened new vistas on our inner world using psycoanalysis as a tool. Although not unaware of the effects of family members upon each other, Freud's rejection of the seduction theory of neurosis in 1897 fatefully influenced the future course of psychoanalysis, placing the primary focus on intrapsychic relations. Until today, it has remained the task-perhaps the principal one--of psychoanalytic theorists to do justice to the interpersonal and family realm that Freud neglected, without sacrificing the enormous insights we owe to Freud. Three conditions for successful inner ownership are described: a capacity for self-object differentiation; tolerance of ambivalence; and a sense of physical integrity, of having a cohesive, nuclear ego. The pathology of inner ownership is related to a pathology of interpersonal ownership as transacted on the family level. One form of such relational pathology--parental overowning, as revealed primarily in families with schizophrenic members--is discussed, with a case example.     

The analyst as a citizen in the world

Beginning with a ‘big dream’ from almost fifty years ago, this paper tracks movement back and forth from an inner/individual adaptation to life to outer/collective adaptations through various stages of a life's journey. The rhythm between more inner orientation at one stage gives way to more outer adaptation at another stage and vice versa. This same movement can be paralleled by an exclusive emphasis on analysis at one stage and more of a mixture of analysis and activism at another stage. At the heart of this narrative is the realization that an inner big dream of decades before, symbolised both an inner path of developing a relationship with life‐promoting energies and an outer path represented by facilitating others’ discovery and participation in those energies. The dream therefore anticipated a more activist future of connecting inner and outer, individual and collective in various professional projects. This has resulted in occasional glimpses of the fact that the ‘spirit of the depths’ and ‘the spirit of the times’ can have a common meeting ground.     

Archetypes and Spirits: A Jungian Analysis of Puerto Rican Espiritismo

In this paper a comparison is made between Jung's approach to healing with a traditional healing system practised in Puerto Rico, called ‘Espiritismo’. Jungian psychology and ‘Espiritismo’ have several strong similarities in their conception of the therapeutic process, similarities which suggest that the healing process itself has generic properties which can be found in several therapeutic systems. In addition, by analysing Jung's development as a healer, it is possible to draw parallels between his development as a psychotherapist and the process of becoming a spiritist healer. In both healing systems, a transpersonal dimension is recognized as an integral element in the healing process. In ‘Espiritismo’, the suffering individual has to confront the spirit world; in analytical psychotherapy the patient has to confront the collective unconscious. This parallel was explicitly recognized by Jung in his autobiography when he compared the collective unconscious with the land of the dead. For Jung, knowledge of the figures of the unconscious enormously facilitates the individuation process; in ‘Espiritismo’ it is necessary to know the spirit world and to establish a relationship with the spirits. In Jungian psychology, healing is a process of ‘exorcizing’ some types of complexes or integrating others to consciousness. On the other hand, spiritist healers ‘exorcize’ ignorant spirits in order to heal a client or help him/her to identify spirit guides. In both systems, healing is essentially a process of establishing a dialogue with a transpersonal dimension (archetypes or spirits). Healing in ‘Espiritismo’ and Jungian psychology is a process of transcending the limited perspective of the ego (the ‘material world’) in order to experience a much broader reality (spiritual world or collective unconscious). Both systems emphasize the need to work with resources beyond the boundaries of the ego and to connect with forces that belong to a different reality.     

Linking Sexuality and Spirituality in Childhood: Beyond body‐spirit dualism and towards an education of the inspirited sensual body

The literature on spirituality in education and sexuality education rarely, if ever, examines the links between sexuality and spirituality. This problem is rooted in the body-spirit dualism that has permeated, and continues to permeate, Western culture. Although a growing number of authors refer to the importance of the so-called 'body-spirit/ mind connection', the dominant perspective remains dualistic. The body continues to be perceived as an object or commodity, as something to be escaped. This paper suggests that body and spirit, sexuality and spirituality, are not separate tandem realities or expressions of higher and lower realms, but rather are two mutually enriching aspects of whole persons. A spiritual-sexual life finds its fulfilment in a deeper and more fully integrated engagement with 'the pleasures of the flesh', and the path to a richer integration of sexuality and spirituality begins in infancy through an education of the inspired sensual body.     

Aspects of the Early Life Histories of Social Workers in Private Practice

Abstract

From 1993 until 1999 the author undertook a qualitative doctoral research project into the transition of New Zealand social workers from salaried agency employment to private practice (van Heugten, 1999). This private practice was almost exclusively in psychotherapy and coun seling. During semi-structured interviews in which a range of topics was covered, respondents were asked what part they thought their life history had played in their decision to become social workers and to become pri vate practitioners. Respondents talked about their parents' political per spectives, their own educational experiences, religion and spirituality, and immigrant status. Many respondents disclosed traumatic early life experi ences. Analysis of narratives revealed the prevalence of a perception of be ing outsiders; of viewing and responding to significant situations differently from other people. Whilst respondents struggled with a perva sive sense of personal and occupational marginalization, they also recognized that their capacity to adopt an outsider perspective made a positive contribution to their practice as social workers and as psychotherapists or counselors.     

EPIPHANY PHILOSOPHERS: AFTERWORD

Being a theist makes a difference, but not so much to what propositions we assent to, nor to an expanded ontology of spiritual entities. Rather, it is concerned with what commitments we enter into, and involves a participatory engagement with a broader reality then we might have supposed was possible. Embodied practices are a crucial part of the contemplative path, which draws on the wisdom of the body. This leads on to a “labor of culture.” Our present culture is not obviously as secular as supposed to be, but what has now become sacred is a strong sense of the individual ego, around which many ethical and political commitments are built, and which sits uneasily with our widely accepted mechanistic view of life. The crucial challenge to artificial intelligence is whether it can find ways of enhancing the mutual recognition that is crucial to the ethical life.     

Coping with major life events: the role of spirituality and self-transformation

The aim of the current study was to explore the process of self-transformation as a result of coping with a major life event, and to address the role, if any, that spirituality plays within the coping and transformational process. Using grounded theory methodology, six participants were interviewed over a period of 6 months. The findings, supportive of previous research, produced a preliminary model illustrating transformation as a gradual process. The core category was identified as “openness,” in that by being open to others or to the “Transcendent,” the participants were able to let go and transform. It was theorized that openness, in this sense, enables acceptance of material deriving from a realm of self beyond the everyday ego. Indeed, such a journey of transformation crucially seems to entail expanding the conception of self beyond customary limits. Understood in this way, transformation may be conceptualized as a process of continual movement into the unconscious, where the totality of the self is awakened, resulting in a reinterpretation of life purpose. The consequences of the transformation for participants were positive in nature. The role that spirituality plays within the coping and transformation process was seen to manifest as being subtle and unfolding and/or supportive.     

SPIRITUALITY AS A NATURAL PHENOMENON: BRINGING BIOLOGICAL AND PSYCHOLOGICAL PERSPECTIVES TOGETHER

Abstract. Working in Britain and in Poland, the authors independently arrived at an interpretation of spirituality as a natural phenomenon. From the point of view of the British author, spirituality is based on a biological predisposition that has been selected for in the process of evolution because it has survival value. In several important ways this approach is in harmony with the psychological perspective of the Polish author that sees spirituality as a socioculturally structured and determined attempt to cope with the existential human situation. Thus interpreted, spirituality is a human universal appearing in many secular as well as religious forms, although its most typical manifestations have been in religious experience. In this essay we discuss research data in support of this theoretical point of view and highlight some of the issues in bringing the two theoretical perspectives together.     

Neuroscience and the Embodiment of Psychoanalysis—With an Appreciation of Damasio’s Contribution

ABSTRACT

This article contends that psychoanalysis benefits from a neurobiological perspective. It is suggested that Antonio Damasio’s view on the neurobiology of mind and self is particularly useful in this regard. The article presents a review and discussion of Damasio’s basic assumptions on body, emotion, feeling, unconscious and conscious mind, and embodied self. It explains how Freud’s hypotheses that ego is first and foremost a bodily ego is underpinned by contemporary neurobiological research and theory. A clinical illustration highlights that changes in sense of self encompasses changes throughout the whole body, as felt from the inside and as observed from the outside.     

Positive Aging Through Reading Our Lives

The same turn toward ??narrative?? that has been making its way across psychology, sociology, and related disciplines is influencing how gerontologists view the inner experience of aging??inside aging, as it were: subjective aging or biographical aging. In sympathy with Kenneth and Mary Gergen??s vision of ??positive aging??, and in contrast to the biomedical paradigm that dominates societal perceptions of aging in general, a narrative gerontology appreciates that lives are in many ways ??texts?? that are socially constructed - and co-authored??amid our relationships with others within a wide range of narrative environments, larger stories, and master narratives??families, friendships, cultures, creeds, etc.. In this way, it opens up a theoretical space for appreciating the poetic complexity of later life and for seeing aging as a process, potentially, of growing old and not just getting old. This paper explores how a poetic or narrative perspective sheds light on the intimate links between memory, meaning, wisdom, and spirituality; moreover, how learning to ??read our lives?? can aid us in developing resilient, robust stories??of self, other, and world??with which to meet the many challenges of later life.     

Building spiritual fitness in the Army: an innovative approach to a vital aspect of human development

This article describes the development of the spiritual fitness component of the Army's Comprehensive Soldier Fitness (CSF) program. Spirituality is defined in the human sense as the journey people take to discover and realize their essential selves and higher order aspirations. Several theoretically and empirically based reasons are articulated for why spirituality is a necessary component of the CSF program: Human spirituality is a significant motivating force, spirituality is a vital resource for human development, and spirituality is a source of struggle that can lead to growth or decline. A conceptual model developed by Sweeney, Hannah, and Snider (2007) is used to identify several psychological structures and processes that facilitate the development of the human spirit. From this model, an educational, computer-based program has been developed to promote spiritual resilience. This program consists of three tiers: (a) building awareness of the self and the human spirit, (b) building awareness of resources to cultivate the human spirit, and (c) building awareness of the human spirit of others. Further research will be needed to evaluate the effectiveness of this innovative and potentially important program.     

Ageing Health Care and the Spiritual Imperative: A View from Scotland

SUMMARY

This paper, given as a keynote presentation at the third international conference on Ageing and Spirituality 2004 in Adelaide, Australia, offers a perspective on ageing that makes central and fundamental the spiritual journey. Ageing is not confined to the old. We are all ageing all the time and whilst the imperative of ego integration (Erikson, 1986, 1982) is more pressing in old age, the march of time makes no exceptions. The paper starts with a consideration of the Scottish context and the current interest in Scotland in spirituality and health. Borrowing from the human developmental ideas of Frankl, Jung, Erikson, and Klein, the paper takes the view that we are all spiritual beings, and we are all trying to be successful, integrated reconciled and mature individuals. Ageing and spirituality is relevant to every individual. Successful ageing is fundamentally concerned with the successful self. The spiritual journey is bound up with the search for meaning. Ageing is part of the task of being human and it involves decline and loss. The spiritual journey–search for meaning–is unique to each one of us. The spiritual journey is made evident in the search for the ultimate destination of giving up self, transcending self. Remembrance and routine are methods by which the ageing and the spiritual journey can be facilitated. A successful ageing, according to this perspective, is therefore one that embraces and self-consciously embarks upon a spiritual journey. To take it further–the spiritual journey is bound up with ageing–and further still–ageing is a spiritual journey (Bianchi, 1984). The primary task of ageing is spiritual development. Spiritual development is helped by an appropriate societal context in which ageing as spiritual journey can flourish. This has implications for health and social care services.     

One Play Cannot be Known to Win or Lose a Game: a Fallibilist Account of Game

This paper discusses what it means to be a good sport. It offers an account of sportsmanship rooted in the proper understanding of the limited role each participant plays during a specific sporting contest. It aims at showing that, from a fallibilist perspective, although it may perhaps be logically possible for a single play to win or lose a sporting event, it makes epistemologically no sense to single out a particular game action, moment or decision as the crucial one which determined victory or defeat. Our view, we shall argue, is consistent with the empirical nature of sporting activities. Since there can be no such a thing as a perfect game, and because no single known human mind is in a position to know with any degree of certainty how each act of game-playing relates to the outcome of a whole game, it makes almost no sense to assign whole-game success or failure to single acts of brilliance or failure.