Heidekolb's Blog

The Psychotherapist as Hitchhiker in the Realm of Psyche ~ A Jungian Perspective

April 2, 2011
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It has been awhile. I could think of numerous reasons why I had not been writing. At least one of them pertains to the subject matter stirring in me.  How does one communicate  what happens in the sanctum of psychotherapy? By definition we therapists are in the background, from the Freudian notion of the therapist as a “blank screen” to modern day issues of confidentiality, therapists have become accustomed to not talking about their experience, of what they “see” while they sit there, hour after hour, in their consultation rooms, which more often than not turn into battlefields of forces and energies larger than any individual. Welcome to my world.

If alchemy is the art of seeing, then Jungian analysts are the alchemists among the practicing scientists of the soul. The best ones of us “see” energy. It is a kind of imaginal seeing, that can take various forms, depending on typology and personality of the practitioner. Even a subtle physical, bodily sensation can be experienced as a psychic image with meaning. From this perspective, an image can be a  thought or a sound, a memory, any kind or perceptive experience, which is felt and entered into with the purpose of extracting its essence in that very moment.

Jungian analysts go through a rigorous training for many years to train their bodies and minds to become finely tuned instruments, which can translate vibrational energy into felt psychic images. And thus the weaving of a new story begins….

Each person is its own universe. We are all fundamentally the same while also entirely unique. Unless pathologically stuck, our personal psyche reflects the movements and dynamics of the larger, cosmic, archetypal psyche. The constellations and dynamics of our inner world, which manifest in our moods, thoughts, perceptions and images reflect the movement of this larger autonomous psyche at any particular moment in time. Wake up ~ for we are indeed participants in a cosmic and divine drama.

Jung said “The meeting of two personalities is like the contact of two chemical substances; if there is any reaction, both are transformed”. In the course of a day’s work, I may consult with anywhere between four to eight people. That is four to eight unique psychic constellations. It is as if I were taken to a different universe each time a new patient walks into the room. Initially our main task as therapists is to be open and perceptive to the energies entering the space. We observe the images and their feeling tone as they emerge in us triggered by any new person in the room. I remain truthful to classical analytical tradition when I borrow the analogy of the analyst as the vagina, open, receptive and permeable.

 

But the scene changes with every hour, with every new patient. The analyst is a hitchhiker on a zigzag ride within the great autonomous psyche.

Whenever a new patient walks into the room, it is as if I am invited to step into an imaginal cab, which takes me to a different spot in the vast landscape of psyche. A spot where the personal and the archetypal psyche meet and which reflects a snapshot of the process towards consciousness of this particular person at that very specific point in time. We may think of Rupert Sheldrake’s “morphic field and resonance”, which postulates that there is a mode of transmission of shared informational aka archetypal patterns.What initially begins as an account of a very personal struggle and cause of suffering reveals itself as an aspect of a cosmic drama hidden behind the facade of mundane problems. In this scenario I am invited to observe and participate with the entirety my being in a story that enfolds in the form of images, feelings and bodily sensations. At the end of the day, all we are left with is our own process of making sense of and participating in life. Those of us psychotherapists, Jungian or otherwise, who understand that we are stewards of psyche appreciate the privilege of being allowed into the process of another individual.

Nietzsche noted in “Beyond Good and Evil” that “he who fights with monsters should be careful lest he thereby become a monster.” I think Jung would have agreed. Both, Freud and Jung, were very much aware of the destructive forces in psyche and nature. There is an innate inertia, an inborn pull which wants to prevent consciousness at all cost. This force is the hero’s enemy and sometime nemesis. This is the battle the hero has to fight. We all have to fight this battle, day in and day out. The road towards consciousness is not only full of twists and detours, it is paved with often seemingly insurmountable obstacles. These are the monsters and knife wielding intruders of our dreams. Many of these images represent psychic contents which can be integrated, battles which the ego can win, but there may also be an archetypal treacherous anti-life force which is beyond integration, at least at this stage of our psychic evolution.

Here we can add another descriptor to what the depth-psychologist is ~ a hitchhiker, a steward, but also a warrior. For battle we do, with and for our patients. Not with advice and not with smart (if we are lucky) interpretations, but by joining our patient in the abyss of their experience, by confronting the monstrous mirror-images in our own psyche and by tending to, the sometimes viciously attacking, energies constellated in the field. Winning a battle here usually means not being sucked into its devouring vortex. Heroically staying two steps ahead of a flood that threatens to drown consciousness.

And then the day ends and my last patient is leaving the office. I emerge out of the shared spaces. It takes some time to develop a sense of my own psychic contours again.  I reflect on the day and all the places I was taken to in that familiar yet different universe of the other person. And yes, viewed from the outside, I was just sitting there.

 

 

 

 

 

 

 


“Downwards is the only way Forwards” ~ INCEPTION ~ A Jungian Perspective

July 31, 2010
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Worlds collapsing on itself, upwards, downwards, forwards, gravity no more. Narratives weave themselves in and out and around the globe. What the hell is going on here? What is reality? Ego wants to  know.

I am emerging out of the fluid and often violent scenery of the movie “Inception”. Be warned, if you have not seen the film, not much of what I am saying will make sense. If you have seen the film, you will probably have given up on the need to make sense. If that is the case, congratulation ~ the film has already succeeded. Welcome to the world of process, dreams and to the dream we call life as it presents itself just a few breaths below the threshold of waking consciousness. Memories, dreams, reflections is not only the title of Jung’s so-called autobiography but also the stuff we perceive as reality. Dare we drop the guard, tilt, fall and swim? Will we drown in chaos and random meaninglessness?

Leonardo DiCaprio, in the role of Cobb, a professional invader of the mind and corporate raider is both the heroic action protagonist and the subject of the trajectory of intercepting dream sequences. As in life, outer and inner are seamlessly intertwined. In Jungian terms, the personal and the archetypal overlap, feed each other and it is only our ego that needs to separate these two dimensions of experience.

At the core of the film we are witnessing Cobb’s journey to the roots of his feelings of guilt. He believes he planted (incepted) thoughts into his wife’s mind which led to her demise and suicide. He is aided in his descent by a young woman, Ariadne, recommended by this late wife’s father, who is the architect of the imaginal dream landscape. In Greek mythology, Ariadne helps the hero Theseus escape a deadly labyrinth, only to be betrayed and abandoned by him shortly afterwards. (My previous post, “Ariadne and the Minotaur” might be of interest). In some versions of the myth Ariadne kills herself.

The Ariadne in Cobb’s life (dream) may be another aspect of his inner feminine, just as is Mal, his late wife. Who are the figures that populate our waking dream of life? Where is the intersection of outer reality and our psyche’s projection on her journey home to the center? Psyche expresses herself not only in visual image and affect, but also in sound. Repeatedly we hear Edith Piaf’s voice “Non , je ne regrette rien” ~ “No , I don’t regret anything” as if another aspect of the feminine responded to Cobb’s feelings of guilt. Oh, and of course, whoever saw “La vie en Rose” will remember that Edith Piaf was brought back to life, truly it appeared,  by Marion Cotillard, who portrays Mal, Cobb’s wife and source of his guilt. Whose reality are we experiencing? Are you in my dream am I in yours? Layer upon layer ~ circling around a center ~ the mandala of the forever revolving life.

In other versions of Ariadne’s myth, she does not commit suicide, but Hermes interferes and reunites Ariadne with her true husband Dionysus. The great God Hermes, the patron of depth psychology is the bringer of dreams. Like Cobb himself, Hermes is a thief and a messenger from the archetypal realm, a shapeshifter and protector of travelers, the guide of souls into underworld, the protector of boundaries and also the one who blurs them. When inner and inner outer world bleed into each other, it is Hermes who stands at the gate.

In Jungian thought we are not the creators of our thoughts, ideas and dreams. We are the vessels which receive them. But “someone had to create the dream” Cobb remarks. Hermes may bring us the dreams but who created them?

This questions leads to the most interesting image in the film. The image of the spinning top. A small object in Cobb’s possession which, as long as it is there and spins, serves as a reminder that he is in a dream. It is an anchor to not lose ones footing in the forever shifting shapes of perceptions and projections.The gyroscope comes to mind and the Dreidel in Jewish culture. The gyroscope is a device for measuring and maintaining orientation. Its applications include navigation when magnetic compasses do not work, as in the Hubble Telescope.

The Dreidel is a four-sided spinning top. Each side of the Dreidel is covered with a letter of the Hebrew alphabet which together form the acronym for “a great miracle has happened here”. The word Dreidel itself comes from “dreyen” and means to turn. (info & images of gyroscope & Dreidel are from Wikipedia).

If there is a device to navigate cosmic space, do we have an equivalent for inner space? Jung certainly thought so and this inner dynamic is contained in the image of the Mandala. The mandala is NOT a static image. It depicts a turning, spinning and spiraling motion around a centering pole. It is a correspondence of the cosmic Tree of Life. Many cosmologies viewed this image and dynamic as a reflection of the creator matrix we call God. As above so below.This dynamic is at the center of our psychic life. As long as it spins, the great miracle of life holds us together as we forever dream downward and forward on humanity’s journey back home to the center.


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