Queering gender: anima/animus and the paradigm of emergence

An exploration into the world of the queer others of gender and sexuality moves us beyond the binary opposition of male/masculinity and female/femininity in our understanding of gender and expands the meaning of gender and sexuality for all humans. A revision of Jungian gender theory that embraces all genders and sexualities is needed not only to inform our clinical work but also to allow us to bring Jungian thought to contemporary gender theory and to cultural struggles such as gay marriage. The cognitive and developmental neurosciences are increasingly focused on the importance of body biology and embodied experience to the emergence of mind. In my exploration of gender I ask how gender comes to be experienced in a developing body and how those embodied gender feelings elaborate into a conscious category in the mind, a gender position. My understanding of emergent mind theory suggests that one's sense of gender, like other aspects of the mind, emerges very early in development from a self-organizing process involving an individual's particular body biology, the brain, and cultural environment. Gendered feeling, from this perspective, would be an emergent aspect of mind and not an archetypal inheritance, and the experiencing body would be key to gender emergence. A revised Jungian gender theory would transcend some of the limitations of Jung's anima/animus (A/A) gender thinking allowing us to contribute to contemporary gender theory in the spirit of another Jung; the Jung of the symbolic, the mythic, and the subtle body. This is the Jung who invites us to the medial place of the soul, bridging the realm of the physical body and the realm of the spirit.     

A Semantic Differential Study of the Yin-Yang Symbol

The inherent meanings of the ancient and culturally significant symbol known as the Yin-Yang was investigated by having 242 students rate it on the Semantic Differential. The investigation further explored the meanings of the symbol as it might relate to Jung's controversial concept of the archetype. The results indicated that the qualities of the symbol supported the concept of the Yin-Yang archetype and, surprisingly, these were consistent with Jung's concept of the anima and animus.     

Transgenderism and transformation: an attempt at a Jungian understanding

While transgenderism as a cultural phenomenon seems to be based on a collective taste for the sensational, its emergence represents a collective shift towards a new or more differentiated way of experiencing and expressing sex and gender, a movement of world soul. This paper attempts to explore that emergence from a Jungian perspective. The paper utilizes clinical examples which illustrate how dissociated aspects of the personality are seeking assimilation and expression in order to move the personality towards greater wholeness. In that sense, it attempts to understand the teleology of transgenderism on an individual and collective level. The paper is intended as a starting‐off point for discussion and explores gender as fantasy, anima/animus dynamics, the psyche/soma relationship, the role of hormones/biochemistry in our experience of ourselves and what transgender people carry and suffer for our culture.     

Snake mother imagery in generalised anxiety disorder

Abstract

Symbols psychoanalysis, depth psychology, mythology and religion from a multiplicity of perspectives – there are many guidelines for their interpretation and integration in clinical practice. The present study, based on a Jungian analytic model, incorporated the snake mother as an imaginary symbol in a patient with generalised anxiety disorder and her treatment within a clinical case study. From an integrative symbolism approach, snakes are considered mysterious, with the ability to express the primary instinctual powers and psychic energy that take root beyond the ego strength and archetypal images. Here, with respect to the patient's main complaint and her underlying core conflict according to Jungian therapy and Persian mythology, it was indicated that the snake mother symbolism, an imagery object from childhood to adolescence, originated from both the personal and the collective unconsciousness. The way in which the symbolism of the snake mother came to work in the therapeutic process was similar to a that of dream and symbolism approach. The snake mother operated as an alternative animus in the shape of a caregiving mother, and supported the patient against her father's misbehavior during her early childhood. It could represent the shadow, the reconsolidation of the anima/animus for patient, and a projection of negative thoughts and actions from animal instincts.     

Gender congruence and body satisfaction in nonbinary transgender people: A case control study

Abstract

Background: Binary transgender people access gender affirming medical interventions to alleviate gender incongruence and increase body satisfaction. Despite the increase in nonbinary transgender people, this population are less likely to access transgender health services compared to binary transgender people. No research has yet understood why by exploring levels of gender congruence and body satisfaction in nonbinary transgender people.

Objective: The aim of this study was to compare levels of gender congruence and body satisfaction in nonbinary transgender people to controls [binary transgender people and cisgender (nontrans) people].

Method: In total, 526 people from a community sample in the UK took part in the study (97 nonbinary, 91 binary, and 338 cisgender identifying people). Participants were asked to complete an online survey about gender congruence and body satisfaction.

Results: There were differences in gender congruence and body satisfaction between nonbinary and binary transgender people. On sex-specific parts of the body (i.e., chest, genitalia, and secondary sex characteristics), nonbinary transgender people reported significantly higher levels of gender and body satisfaction compared to binary transgender people. However, there was no difference in congruence and satisfaction with social gender role between the two transgender groups (nonbinary and binary). Cisgender people reported significantly higher levels of gender congruence and body satisfaction compared to transgender people (nonbinary and binary).

Conclusions: There are differences in gender congruence and body satisfaction between nonbinary and binary transgender people. Nonbinary individuals may be less likely to access transgender health services due to experiencing less gender incongruence and more body satisfaction compared to binary transgender people. Transgender health services need to be more inclusive of nonbinary transgender people and their support and treatment needs, which may differ from those who identify within the binary gender system.     

In the beginning jung and freud on introversion

By now it is well known that creativity requires incubation: a stage of turning inward that has been described as “introversion.” That this was not always recognized, even by the founders of depth psychology, is documented here by Richard Capobianco, who holds a Ph.D. in Philosophy. His exploration of the evolution of Jung's earliest statements about the creative aspects of introversion provides us with a foundation for understanding the profound differences between Freud and Jung. Their approaches to depth psychology continue to fascinate.

While much has been written about the theoretical issues which divided these two men, there has been very little comment on an issue of major importance: the nature and significance of the psychological phenomenon of “introversion.” This essay documents the evolution of Jung's early effort to explore the creative aspects of introversion in contrast to Freud's view, which emphasized its pathological aspects.

The Birth of Creative Thought from Introversion     

Bosnia—Requiem for the Vanishing Human

Taking a position informed by postcolonial thought, it is argued that Jung's concept of individuation, with its emphasis on separateness and the withdrawal of projections, is essentially modern and Western. Any group of people is regarded by Jung only as a regressive threat to the individuation process. Jung's European colonialism is evident in his trips to Africa and his response to the dreams that he had there. It is argued that traces of this colonialism remain evident as a colonialism of the psyche to the extent that opposites such as light/dark, white/black, civilized/primitive, conscious/unconscious remain as the organizing principles in our theory of psyche. The author's experience of growing up in apartheid South Africa is discussed, together with an account of a dream of a traditional Xhosa woman and another Xhosa woman's life. Thereafter, Senghor's concept of negritude is used to describe an individuating consciousness that might be closer to our shared human experience than is found in Jung's writings. Individuation is then discussed in terms of the Zulu concept of Ubuntu. Ubuntu is based on the recognition that we become persons through other persons who treat us as persons, and that the community can be imagined as facilitating our individuation. It is suggested that Ubuntu might describe our experience of growth within the Jungian community.     

Jung,Winnicott and the divided psyche

In his review of Memories Dreams Reflections, Winnicott diagnosed Jung as suffering from a psychic split, and characterized the content and the structure of analytical psychology as primarily moulded and conditioned by Jung's own defensive quest for a ‘self that he could call his own’. This pathologizing analysis continues to be endorsed by contemporary Jungian writers. In this paper I attempt to show that Winnicott's critique is fundamentally misguided because it derives from a psychoanalytic model of the psyche, a model that regards all dissociation as necessarily pathological. I argue that Jung's understanding of the psyche differs radically from this model, and further, that it conforms by and large to the kind of dissociative model that we find in the writings of Frederic Myers, William James and Theodor Flournoy. I conclude that a fruitful relationship between psychoanalysis and analytical psychology must depend upon an awareness of these important differences between the two psychic models.     

II Spatial metaphors and somatic communication: the embodiment of multigenerational experiences of helplessness and futility in an obese patient

This paper explores the analysis of an obese woman who came to experience her flesh as a bodying forth of personal and multigenerational family and cultural experiences of helplessness. The paper discusses the ideas and images that formed the basis of how I engaged with these themes as they presented countertransferentially. My thesis is that clinical approaches which draw on spatial metaphors for the psyche offer valuable tools for working with people whose inner world expresses itself somatically because such metaphors can be used to engage simultaneously with the personal, cultural, and ancestral dimensions of these unconscious communications. The paper builds on Jung's view of the psyche as comprised of pockets of inner otherness (complexes), on Redfearn's image of psyche as landscape‐like and on Samuels’ thinking on embodied countertransference and on the political psyche. It also draws on Butler's work on the body as a social phenomenon and on the theme of being a helpless non‐person or nobody as explored in Tom Stoppard's play Rosencrantz and Guildenstern are Dead which retells Shakespeare's Hamlet from the perspective of two of the play's ‘bit’ characters.     

Beyond Male and Female: Poststructuralism and the Spectrum of Gender

ABSTRACT

Transgender explodes the notion that male and female are discrete categories. Transgender people change sex or inhabit third (or multiple) sex, androgynous, or fluid identities. I theorize this by developing and then critiquing poststructuralist transgender theory. A poststructuralist theory of transgender disassociates sex and gender, models both as constructed, and emphasizes the technologisation and commodification of the body. Poststructuralist accounts can, however, entail denial of bodily limitations, erase transgender people's subjective experience, and overlook social and political factors, such as the importance of gender categories as a basis for identity politics. I argue for the deconstruction of gender binaries to be combined with the development of a gender-pluralist, flexible, model of gender. This points to the replacement of bipolar models of gender with a gender spectrum, with important implications for conceptualizing gender. My analysis is based on empirical research with a range of transgender people.     

Society,spirit & ritual Morphic resonance and the collective unconscious part II

Rupert Sheldrake i s a theoretical biologist whose book, A New Science of Life: The Hypothesis of Formative Causation, continues to evoke a storm of controversy. Following i s the second i n a series of articles wherein Sheldrake presents his ideas for amplifying Jung's concept of the collective unconscious and archetypal psychology. He concluded his first article with these words:

The approach I am putting forward is very similar to Jung's idea of the collective unconscious. The main difference i s that Jung's idea was applied primarily to human experience and human collective memory. What I am suggesting i s that a very similar principle operates throughout the entire universe, not just in human beings. If the kind of radical paradigm shift I am talking about goes on within biology - if the hypothesis of morphic resonance i s even approximately correct - then Jung's idea of the collective unconscious would become a mainstream idea. Morphogenic fields and the concept of the collective unconscious would completely change the context of modern psychology.     

Jung's concept of the archetype: An existential phenomenological reflection

Abstract

The concept of the archetype became the central focus of Jung's analytic psychology. This paper will present some phenomenological reflections on this concept. It will first reason that the archetype is not a phenomenologically acceptable concept by drawing upon the absolutely unconscious nature of the archetypes, their independence from the individual's intentionaliry, and their separateness from Dasein. The paper will then argue that what Jung refers to as “archetypal” images, ideas, and experiences do have phenomenological value. As data pursuant to a phenomenological analysis, they may lead to a better understanding of those psychological experiences that may be common to all of humanity.     

Mottainai: a Japanese sense of anima mundi

The Japanese expression ‘Mottainai!’ can be translated as ‘What a waste!’ or ‘Don't be wasteful!’ However, mottainai means much more than that. It expresses a sense of concern or regret for whatever is wasted because its intrinsic value is not properly utilized. Buddhism and Japan's indigenous religion, Shinto, are integral to the Japanese psyche, accordingly the other‐than‐human world is also experienced and lived in daily life. In the Japanese worldview everything in nature is endowed with spirit, every individual existence is dependent on others and all are connected in an ever‐changing world. Mottainai offers a glimpse of the anima mundi inherent in this worldview. This contrasts with our anthropocentric Zeitgeist, which manifests outwardly as environmental crisis and inwardly as fixation upon social interactions, especially through communication technologies, to the exclusion of all else. Jung's statement, ‘The decisive question for man is: Is he related to something infinite or not? That is the telling question of his life’, has never been more pertinent. Encounters beyond the human world could be understood as touching this ‘something infinite’, and the apparent benefits of such experiences in the analytical process are illustrated with clinical vignettes from the author's practice.     

Re-Enchanting the Mind: Oracles,Reading, Myth,and Mantics

Divination and oracular speech reveal a language and a mirror that exist in the mysterious liminal realm between rational thought and the fertile chaos of the psyche, a realm that Jung called synchronicity or unus mundus. The widespread though culturally marginalized interest in this occulted language acts as a sort of strange attractor, drawing us into a place where the “Others” within have a chance to speak. It is capable, in Jung's words, of working “a profound transformation of our thought.”     

Mental health and quality of life in non-binary transgender adults: a case control study

Abstract

Background: The social challenges that non-binary people experience, due in part to social intolerance and the lack of validation of non-binary gender identities, may affect the mental health and quality of life of this population. However, studies that have distinguished between non-binary and binary transgender identities are lacking.

Aim: To compare the mental health and quality of life of a community sample of non-binary transgender adults with controls (binary transgender people and cisgender people) matched on sex assigned at birth.

Method: A total of 526 participants were included. Ninety-seven were classified as non-binary and were compared with two control groups: 91 people classified as binary and 338 cisgender people. Only transgender people not on gender affirming hormone treatment or who had not undergone gender affirming surgery were included. Participants were invited to complete an online survey that included mental health and quality of life measures.

Results: Non-binary people reported significantly better mental health than binary transgender people, but worse than cisgender people. Overall, there were no significant differences in quality of life between non-binary and binary transgender participants assigned male at birth and transgender females, but non-binary assigned males at birth had better scores on the psychological and social domains of quality of life than transgender males. Quality of life was better across all domains in cisgender people than transgender groups.

Conclusion: There is an inequality with regard to mental health and quality of life between non-binary (and binary) transgender people and the cisgender population that needs to be addressed. The better mental health scores in non-binary people may reflect lower levels of body dissatisfaction among the non-binary population. Mental health problems and poor quality of life are likely to have social causes and hence legislative measures and broader government-led inclusive directives should be put in place to recognize and to validate non-binary identifying people.     

Tending Hestia's Flame: Circumambulating the Sacred Feminine

Hestia was the ancient goddess of the hearth, the one who presided over the religious center of the household. It was here that offerings were made at the beginning and end of the family meal, and where the other household divinities were honored. She sanctified the interior of the home and the purity of the lineage of the patriarchal clan. As the circle of Greek identity grew, eternal fires sacred to Hestia burned at the center of ancient cities, including Rome, where Hestia was known as Vesta.

From a psychological perspective, Hestia personifies the religious function of the psyche—especially the forms that turn inward and protect a sacred center. An examination of the archetypal aspects of Hestia's myth sheds light on how the instinct for the sacred found expression during antiquity, and how these energies continue to live in the archetypal psyche.     

The Introversion of War

This article brings personal experiences, dreams, synchronicity, archetypal amplifications, and Jungian theory to bear on issues surrounding the election of Donald Trump as President of the United States and explores some ways in which the unconscious psyche encourages reflection in the context of political projections. The introversion of war—a phrase borrowed from Jungian analyst Barbara Hannah—is placed in the context of Jung's theory of individuation as the means by which the death and rebirth of collective values, and hence the creative transformation of society, take place. Standing between my deceased father, whose values mirrored those of Donald Trump, and my 11- and 14-year-old sons, whose values are already quite different, I describe the phenomenology of how psyche seeks to create new values through experiences of death and rebirth.     

The Akashic Field and Archetypal Occupations: Transforming Human Potential Through Doing and Being

The global crisis is heralding change within collective consciousness and humanity will be challenged to transform behaviors to co-create a sustainable future. Ervin Laszlo's Akashic Field could inspire such an archetypal shift, as exemplified in C.G. Jung's individuation process. Jung's encounters with the archetypes from the collective unconscious led him to connect deeply with Akashic experiences, which resulted in him expressing his human potential through renewed ways of doing and being. Humanity has an opportunity to develop and integrate transpersonal consciousness through engaging archetypal and Akashic experiences, which could inspire collective action for the co-creation of an improved future.