Where East meets West: in the house of individuation

The psychological process of individuation as experienced in Jungian work may lead to states of consciousness that resemble advanced spiritual developments across religious traditions and cultures. This is where Westerners may reach a common ground with the East. In the essentials and with respect to the final goal there is little difference among the many ways to the self, even if the cultural features in the landscape are disparate. In late stage Jungian analysis and individuation and in what Erich Neumann calls ‘centroversion’, the personal and the impersonal aspects of the personality accumulate around the ego‐self axis to form a composite identity. In this complex structure the ego does not vanish but is joined to the impersonal archetypal levels of the psyche and identity thus becomes at once individual and archetypal. This is the third stage of conjunction as described by Jung in Mysterium Coniunctionis and it is identical to the type of consciousness depicted in the final scenes of Zen Buddhism's Ten Ox‐Herding Pictures.     

Labels and the Self: Identity Labels as Scaffold

This paper considers how labels may be used: “Neurodiverse,” “genderfluid,” “sex-positive,” “ADHD,” and “highly-sensitive” are just some of the labels that may be offered by patients in introducing themselves. Such labels can be thought of as shortcuts, a way to define identity and sum up a feeling state, attitude, or behaviour. While they may sometimes be “given” in the sense of a diagnosis, they are also “found” and self-adopted. Using scaffolding as a metaphor for allowing growth or development to take place (or compensate for its absence), the phenomenon of self-labelling is presented as fulfilling different functions, namely: Label as mirrored reflection; Label as creative defence; Label as something with which to play; Label as container for that which cannot yet be known; Label as calling something into being; and Label as collective dream image. The article starts with three brief composite clinical sketches, and goes on to explore some of the ways that labels may be used with reference to the presented clinical material.     

Rivers of milk and honey ‐ an exploration of nurturing the self in a Russian context

This paper is an exploration of the relationship between nurturing in all its contexts ‐ among them, the nursing couple and the therapeutic relationship ‐ and the evolution of an individual self. The ideas are illustrated by a case vignette of a Russian patient. An attempt is made to show that when the self as an integral unity of body and soul is addressed in the analytic setting, ‘nutritional dreams’ emerge as expressions of the self‐in‐action. Certain psycholinguistic features of the Russian cultural context are described which suggest a link of meaning between development of the self and secure parenting. This linguistic association may facilitate the process of self‐centering.     

Revisioning Fordham's ‘Defences of the self’ in light of modern relational theory and contemporary neuroscience

This paper explores the evolution of Michael Fordham's ideas concerning ‘defences of the self’, including his application of this concept to a group of ‘difficult’ adult patients in his famous 1974 paper by the same name. After tracing the relevance of Fordham's ideas to my own discovery of a ‘self‐care system’ in the psychological material of early trauma patients (Kalsched 1996 ), I describe how Fordham's seminal notions might be revisioned in light of contemporary relational theory as well as early attachment theory and affective neuroscience. These revisionings involve an awareness that the severe woundings of early unremembered trauma are not transformable through interpretation but will inevitably be repeated in the transference, leading to mutual ‘enactments’ between the analytic partners and, hopefully, to a new outcome. A clinical example of one such mutual enactment between the author and his patient is provided. The paper concludes with reflections on the clinical implications of this difficult case and what it means to become a ‘real person’ to our patients. Finally, Jung's alchemical views on transference are shown to be useful analogies in our understanding of the necessary mutuality in the healing process with these patients.     

The other between fear and desire – countertransference fantasy as a bridge between me and the other

This paper attempts to show how unrepresented rupture/injury of primary expectations of the early relationship is reactivated in the analytic process. This becomes perceptible especially as unconscious fear and a specific defence described as ‘living behind a glass-wall’. The author, however, postulates the existence of an inherent dialogical-dyadic principle in the psyche, which she calls archetypal hope, and shows how this principle may become active in the analytical space. These aspects of analytical treatments are sketched with two vignettes, in which unconscious processes of exchange cause the analyst to experience unrepresented states. The author describes how the analyst is gradually able to experience and understand this, and how this understanding finally – without first becoming explicit – becomes effective in the analytical space. Special attention is given to the analytic attitude. A readiness to accept and move into regression and a receptivity to attune to the early sensory experience of the analysand is regarded as essential. Through this the analyst gains access to the inner space of the analysand and, through bodily experience and pre-symbolic processes, the unrepresented may thus become figurable. The reverie and countertransference fantasies are understood as a bridge: they connect the analytic pair. However, the reverie also creates the transition between that which was not – the absent representation – and that which wants to emerge. It thus bridges the personal unconscious (implicit expectation) and the archetypal (the archetypal hope). Through this, the space of hope may become a space of possibility, and help bridge the chasm between the experienced and the hoped-for.     

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.     

Self,other and individuation: resolving narcissism through the lunar and solar paths of the Rosarium

This paper describes narcissism as our natural, infant-like behaviour, and specifies three characteristics relating to the evacuation and avoidance of distress, to control, and to distancing from relationship. It suggests that the processes of incarnation and individuation represent the development of the early ego and the ‘resolution’ of these narcissistic ways of being, including escape from the ‘mirror trap’. The development of the early, controlling ‘homunculus-ego’ entails the loosening and broadening of ego-identifications and the ego becoming subject to the Self. This is an embodied-relational-social-spiritual process outlined in detail by the full 20 woodcuts of the Rosarium Philosophorum, and specifically the lunar (relational) and solar (self-expressive) paths, which are explored herein. These processes are illustrated with respect to the interaction between infant and caregiver, clinical vignettes and examples from the political sphere.     

The weariness of the hero: depression and the self in a civilization in transition

According to the World Health Organization, depression is currently the leading cause of disability, which is of great concern worldwide; however there is much dispute about depression and its causes. This article raises the hypothesis that depression could be related to an increase or inflation of ego‐consciousness, which, in turn, is inseparable from the development of modernity. The ‘hero’, symbol of this historical process of self‐consciousness and autonomy, stands now wearied and disoriented. The paper outlines how, in this cultural scene, certain ideas from Carl Jung's and James Hillman's depth psychologies may be useful in addressing the issue: the rediscovery of figures of the other through the analysis of the unconscious (Jung) and associating with others in groups imbued with communal sense (Hillman) could help the depressed individual to mitigate his or her inflated ego‐consciousness. These are two complementary ways of experiencing the conglomerate nature of the self, thus promoting the process of individuation.     

Editorial

This paper is a response to William Meredith-Owen’s paper presented at the inaugural joint conference on ‘Alchemy, a bridge to Jung’s objective psyche’, for The Society of Analytical Psychology and the West Midlands Institute of Psychotherapy in autumn 2020. The paper presents a way of understanding the collective unconscious through the functioning of the core self, and thus offers a bridge which addresses the indivisibility of the personal and collective psyche/unconscious, referencing Mary Williams’ (1963) classic paper. Specifically, this is applied to Winnicott’s dream of destruction that he had after reviewing Memories, Dreams, Reflections, as well as to parts of the psyche that were dissociated due to significant early deprivation – the primary narcissistic wounds. Alchemical metaphors are shown to relate to the analytic process, which allows the primitive core self (with its identificatory, participatory, connecting nature), when integrated through relationship, to sink back into the unconscious and function as the Self.