The Roots of Process Work in the
Analytical Psychology of C. G. Jung
By Alan James Strachan, Ph.D
(originally published in The Dreaming Body: A Case Study Of The Relationship Between Chronic Body Symptoms And Childhood Dreams According To Process-Oriented Psychology. Ph.D.Dissertation for the Institute of Transpersonal Psychology, 1992)
Introduction
After
receiving a master's degree in physics, Mindell went to the Jung Institute in
Zurich to study Analytical Psychology. He became a Diplomate and a training analyst, and, as a result, the
influence of Jung's work runs very deeply through Process-Oriented
Psychology. Mindell writes that “I
call process-oriented psychology a daughter of Jung's because even though she
is now growing up and carrying her own name, she comes from his household. His blood, spirit and history are hers
as well” (1988b, p. 2)
In this
section, I highlight the principle concepts of Jung's work that have a direct
bearing on Process-Oriented Psychology: the teleological perspective, the therapist-client relationship, the
body in therapy, historical foundations (Taoism and alchemy), and common
terminology.
Teleology
The
history of epistemology has been characterized by the contrasting attempts of
determinism and teleology to explain natural phenomena. Determinism is the philosophical
doctrine that every event, act, and decision is the inevitable consequence of
antecedents that are independent of the human will, while teleology is the use
of ultimate purpose or design as a means of explaining natural phenomena.
The
deterministic orientation explains an event by looking for the prior events
which lead up to and cause it. The
assumption is that there is an unbroken chain of events, one leading to
another, which explain the event in question.
In the
field of psychology, Freud's orientation was largely deterministic. His approach was to psychoanalyze a
symptom by uncovering the relevant personal events that preceded and presumably
caused it. In practical terms,
this often meant tracing symptoms back to their origins in childhood.
The
value of this orientation is that it encourages the therapist to uncover any
prior events that are relevant to the problem at hand. The potential drawback of a strictly
deterministic approach is that problems tend to be reduced to constituent
elements and fit into convenient categories. A given experience will tend to be seen as pathological, as
a problem caused by specific events, and its potential value ignored. The meaning of a symptom is derived
from the events that gave rise to it.
The
teleological orientation approaches a symptom by attempting to discover its
underlying purpose or meaning. Teleology assumes that a symptom is an indication of a process that is
still unfolding. The advantage of
this approach is that it automatically places a constructive, growth-oriented
value on any problem or symptom. The potential drawback is that a strictly teleological orientation may
overlook important antecedent events that have a bearing on the situation.
The Teleological Perspective of Jung
Jung
believed that there was evidence of teleology in the purposive behavior of
neurotic symptoms and complexes, in synchronistic events, and in the
individuation process generally (Jung, 1933, 1953b, 1969). For example, he wrote that “. . .
It is correct that neurotic
symptoms and complexes are also elaborate ‘arrangements’ which inexorably
pursue their aims, with incredible obstinacy and cunning. Neurosis is teleologically oriented”
(Jung, 1953a, p. 39).
Jung's
teleological orientation meant that he viewed problems and symptoms as
meaningful. Even in his work with
‘incurable’ institutionalized patients, Jung assumed that there was a germ of
meaning in their hallucinations and paranoid ideas. By investigating and trying to understand the world of his
patients, Jung discovered that a life history and a pattern of hopes and
desires lay behind the psychosis (Jung, 1963, p. 127). Discovering the meaning of the symptoms made communication possible and
improvement more likely.
Jung
did not try to replace causal explanations with teleological ones. Rather he thought that both were
necessary in order to have a complete understanding of a situation. Thus, he wrote that “In psychology one
ought to be as wary of believing absolutely in causality as of an absolute
belief in teleology” (1953b, p. 289).
The Teleological Perspective of Mindell
Mindell
has been greatly influenced by Jung's teleological perspective. In Coma, he wrote that “My background
in process work is based upon the finalistic philosophy applied by Jung to
psychological situations” (1989a, p. 27).
Mindell
considers all symptoms as positive in the sense that they carry information
which, if processed and integrated, furthers individuation. His writings repeatedly underscore the
importance of the teleological orientation to Process-Oriented Psychology. Dreambody and Working With the
Dreaming Body are concerned with finding the meaning behind physical symptoms. Coma describes methods for discovering
the purpose and aiding the unfolding of comatose states. The thesis of River's Way is that the accurate
observation of the client combined with the ability to support that which is
being observed will promote a useful development of the client's process. City Shadows is an exploration of the
process structure and underlying meaning of conditions such as psychosis,
catatonia, depression, and mania.
Mindell's
commitment to the teleological perspective is one of the main ways in which
Process-Oriented Psychology is different from most other schools of
psychology. Even the most subtle
or unusual signals, from the flutter of a comatose patient's eyelid to
synchronistic events, can be regarded as meaningful. This means that the Process-Oriented Therapist must be
prepared to notice, support, and try to understand any experience of the client. The teleological approach challenges
the therapist to maintain an attitude of open-mindedness and caring, to have
faith that something useful will develop by taking such an approach, and to be
willing to develop along with the client.
The Therapist-Client Relationship
Jung's Views of the Therapist-Client Relationship
In his
essay entitled “Problems of Modern Psychotherapy” (1966a), Jung wrote that the
process of psychotherapy has four main components: confession, elucidation, education, and transformation.
The
goal of confession is to bring to awareness material that the client has repressed. Jung used the term ‘shadow’ to refer to
the personal material that is unacceptable to the client's conscious identity,
or persona. Recognizing and
admitting shadow material to the therapist often has a cathartic or cleansing
effect. The principle underlying
confession is that awareness is healing, that is, that secrets that remain
unconscious are more likely to cause problems than those that are consciously
acknowledged.
Moving
deeper, the stage of elucidation involves the resolution of the transference, or the
projection (or transfer) of unresolved unconscious material onto the
therapist. Jung believed that the
transference was not only the projection of the client's original, unresolved
issues with the parents (as maintained by Freud), but that in addition, the
client's projections could contain the seeds of unrealized psychological growth
which were constellated around the archetypes of the collective
unconscious. Thus in Jung's view
the transference material could be either personal or archetypal, and the
therapist had to be prepared to deal with either eventuality.
In the education stage, the therapist and client
address the issue of how the client is to integrate his or her newfound
awareness into social fabric of his or her life. At this point, the client must learn how to apply the inner
work in such a way as to be adapted to society.
It is
in the final stage, transformation, that Jung truly addressed the nature of the
therapist-client relationship. This is the stage in which the client must consider if it is enough to
be a ‘normal’ and adapted social being. Jung wrote that, for many, social adaptation is easy, but that it may
not address all of the individual's needs. Those who cannot adapt without sacrificing essential and
important parts of themselves must learn to become “appropriately non-adapted”
(1966a, p. 72).
The
therapist faces two challenges in the stage of transformation. The first challenge is to support the
client's unique path of growth, and the second is to be willing to change along
with the client.
First,
Jung believed that the therapist had to learn to recognize and support the
individual needs of clients. This
meant the therapist had to make every attempt to follow the individual client's
process, repeatedly discarding hypotheses in order to be faithful to what was
actually occurring:
It is enough
to drive one to despair that in practical psychology there are no universally
valid recipes and rules. There are
only individual cases with the most heterogeneous needs and demands—so
heterogeneous that we can virtually never know in advance what course a given
case will take, for which reason it is better for the doctor to abandon all
preconceived notions. This does
not mean that he should throw them overboard, but that in any given case he
should use them merely as hypotheses for a possible explanation. (Jung, 1966a, p. 71)
By not
following a predetermined formula, Jung placed his faith in the client's
individuation process to ultimately determine the direction of the
therapy. Thus, he wrote that “In
dealing with psychological developments, the doctor should, as a matter of
principle, let nature rule and himself do his utmost to avoid influencing the
patient in the direction of his own philosophical, social, and political bent”
(1966a, p. 26).
Here
arises the second challenge for the therapist, for it is inevitable that in the
course of therapy the therapist's own unresolved issues, the
counter-transference, should emerge. In addition to the professional relationship between therapist and
client, Jung believed that the mutual influence that gives rise to the
transference and counter-transference also made the encounter a very personal
one.
For, twist
and turn the matter as we may, the relation between doctor and patient remains
a personal one within the impersonal framework of professional treatment. By no device can the treatment be anything but the product
of mutual influence, in which the whole being of the doctor as well as that of
the patient plays its part. (Jung,
1966a, p. 71)
According
to Whitmont, Jung was the first to break with traditional psychoanalysis by
eliminating the therapist's couch, preferring instead to sit face-to-face with
his clients. This practice
heightened the personal nature of the interaction.
In
order to cope with the counter-transference and therefore better serve the
client, Jung believed that the therapist had to be continually willing to work
on the therapist’s own issues. To
this end, Jung was the first to require that aspiring therapists receive
personal psychotherapy as part of their training: “The analyst is blind to the attitude of his patient to the
exact extent that he does not see himself and his own unconscious
problems. For this reason, I
maintain that a doctor must himself be analyzed before he practices analysis”
(Jung, 1970a, p. 235). In addition,
while conducting a psychotherapy session the therapist had to be willing to
constantly examine himself or herself, and to do so while remaining aware of the client's process.
The
analyst must go on learning endlessly, and never forget that each new case
brings new problems to light and thus gives rise to unconscious assumptions
that have never before been constellated. We could say, without too much exaggeration, that a good half of every
treatment that probes at all deeply consists in the doctor's examining himself,
for only what he can put right in himself can he hope to put right in the
patient. (1966a, p. 116)
It is not
enough to maintain an impervious facade and apply techniques from a safe
psychological distance. Instead
the personality of the therapist, the range and depth of the therapist’s
humanity, is a significant factor in the treatment of the client. This takes psychotherapy out of the
medical model, for it is no longer simply a case of the healthy doctor treating
the sick patient. At a more
fundamental level it is an encounter between two human beings, both of whom
become transformed.
Mindell's Views of the Therapist-Client
Relationship
Mindell
tends to describe therapist-client interactions in terms of process structure
rather than as transference and counter-transference phenomena. He has included in the channel
structure of Process-Oriented Psychology a composite channel termed
“relationship.” Relationship can
refer to any one-to-one relationship, including the interactions between
therapist and client. In this
section, I consider first the client's reactions to the therapist and then the
therapist's reactions to the client.
The
client's reactions to the therapist fall into three general categories: either complete projection, wholly
accurate observation, or a combination of the two.
If the
client is projecting, Process-Oriented Psychology, in accord with Jung,
maintains that the material can be either personal or archetypal. When the client is projecting, the
therapist can point this out and the nature of the projection can be
explored. This is a standard
exchange between therapist and client in Process-Oriented Psychology as well as
in many other schools of psychotherapy.
But
what of a situation in which the client's reaction is a partially or completely
accurate description of the therapist? In such a case, the therapist must decide whether or not to admit that
the client has made an accurate observation. In making this decision, the therapist will be influenced by
his or her psychotherapeutic model.
In some
schools of psychotherapy, the therapist would always reflect the client's
remarks back to the client, and would never admit that there was some truth in
what the client said. This
approach maintains a hierarchical split between therapist and client in which
the client is regarded as always projecting and the therapist is a perfect
mirror who never has anything personal to reveal. This type of exchange does not acknowledge the relationship
aspect of the client-therapist interactions.
In
Process-Oriented Psychology the therapist examines himself or herself to
discover whether the client's remarks are accurate. If so, then in some cases, it is appropriate to tell the
client what is projection and what is not. Mindell described a hypothetical case of a women who noticed
that she is mentally criticizing herself. Encouraged to listen to the internal critic,
Then she
might say, “Oh, my stomach hurts.” Now she's switched to the proprioceptive channel. “What does that feel like?” I might ask. “Well, it feels bad,” she says, making a fist at the same
time. So we focus on the fist,
which is a kinesthetic or movement expression of the same process. Then I might have her amplify the fist
by making a muscle in her bicep, tightening her neck, and tensing her
face. Suddenly she says, “Now I
look like my father.” “What does
he look like?” I ask. “He looks
like you!” At this point, I would
probably say, “Can't we take this inward? Does it really have to be projected outward. Are you really criticizing me?' . . . Then as a therapist I have to
look inside myself and see whether a part of me isn't in fact critical of her. There may be, in which case, I need to
recognize and talk about that part. We may go back and forth until the person realizes that I'm not like her
father, but the fatherlike part is in her. (Bodian, 1990, p. 69)
This is
an example of therapist and client working in the relationship channel. The therapist's willingness to engage
in this way provides a reality check for the client, who would otherwise have
to doubt either her own beliefs or the therapist's honesty. Such a disclosure by the therapist
promotes trust and can deepen the rapport between them.
In this
example, the therapist tracked the signals from internal auditory (hearing the
critic) to proprioception (stomach) to kinesthetic (fist) to visual (seeing her
father) to relationship. By
closely following signals and analyzing the underlying process structure, the
process worker has a rationale for making interventions with the client. In this case, the need for relationship
work emerged in an organic fashion as the therapist followed the client's
process.
As this
example indicates, in Process-Oriented Psychology the therapist must consider
all sources of information as potentially relevant, including the therapist’s
own reactions to the client. Mindell has differentiated two categories of reactions that the
therapist may have toward the client: counter-transference and being “dreamed up.”
Counter-transference,
as defined in the preceding section, refers to those instances in which the
therapist's unresolved personal material is projected onto the client. The Process-Oriented therapist is
expected to notice and work internally with his or her own counter-transference
reactions while at the same time tracking the client's process. As in the example described above, the
signals and process structure will indicate whether it is appropriate to
disclose counter-transference material.
The
second category of therapist reactions to the client consists of what Mindell
calls “dreamed up reactions.” For
example, imagine a psychotherapy session in which a male client is describing
how he was betrayed by a business associate. He says that although the associate was a close friend, and
betrayal was devastating, he has thought it through and decided that business
is business and it is best to put the event behind him. As he recounts the incident and his
thought about it, he is very rational and his voice is measured. At the same time his face is slightly
flushed and he appears to be somewhat short of breath. As the therapist listens to the
account, the therapist begins to get angry, and it is all the therapist can do
to keep from denouncing the business associate and suggesting ways of remedying
the situation. The therapist is
being dreamed up to have this reaction.
Analyzing
the process structure reveals that the client is sending a double signal. On the surface (the primary process),
he is calm, rational, and accepting, but underneath (the secondary process), he
is furious. The therapist is
unconsciously noticing the facial flush and shortness of breath and is reacting
to these signals by feeling the anger that the client is expressing
indirectly. At the moment, the
client is unaware of his anger; it is like a dream that he is having
unconsciously. The therapist
unknowingly begins to react like the client's secondary or dream-like part,
that is, the therapist is ”dreamed up.” The therapist has become a channel for the client's secondary
process.
It is
very helpful if the therapist can differentiate between counter-transference
and being dreamed up. Mindell
wrote that
As long as
the therapist has a reaction which is short-lived and lasts only as long as he
is in the vicinity of the client, we can speak of a purely dreamed-up
reaction. If, however, this
reaction lasts longer than the time of the interview, we must also consider the
possibility that the therapist is unconsciously projecting something of himself
onto his client . . . We
speak of dreaming up when the therapist has no affects before, after, or as
soon as the dreamer has integrated and understood his dream material. (1985a, p. 43)
If the
therapist suspects that he or she is getting dreamt up, the therapist can
fairly safely assume that he or she has missed a double signal. The task is to discover the signal and
encourage the client to express the unconscious material more congruently. As the client takes over the client’s
secondary process, the therapist's urge to express this aspect of the dreaming
process will diminish.
The
fact that dreaming up and projection can happen simultaneously in both
therapist and client can complicate the interaction enormously. The therapist's ability to unravel such
complex interactions will be greatly enhanced if the therapist can
differentiate counter-transference from dreaming up, and is able to attend
closely to the complex, subtle, and ongoing flow of signals.
The
therapist's awareness and flexibility in relating to the client is determined
by the therapist’s edges, that is, by the limits of the therapist’s
identity. Goodbread (1987, 1989)
has categorized the kinds of edges that the therapist may encounter. Two of these—personal and
professional edges—have been alluded to previously. The personal edges include the
therapist's unresolved characterological issues and his or her least accessible
channel. Professional edges vary
according to the therapist's psychotherapeutic model and affect attitudes
toward therapist-client interactions, including counter-transference
phenomena. In addition, every
therapist is influenced by cultural edges in which the habitual and typically
unconscious acceptance of cultural norms limits awareness.
In
summary, it is apparent that Mindell has been influenced considerably by Jung's
views of the therapist-client relationship. This may be an important reason why Mindell developed a
relationship channel as part of the theoretical and practical structure of
Process-Oriented Psychology.
Some of
the areas of overlap include the emphasis upon identifying and supporting the
needs of the client; discarding hypotheses if they do not accurately describe
the client; recognition that the transference projections may be either personal
or archetypal in nature; the need for the therapist to work on himself or
herself both between and during sessions; and, when appropriate, going beyond
the role of therapist to convey personal information or feelings. Implicit in Mindell's approach, as with
Jung's, is a trust in the client’s individuation process to provide guidance
for both therapist and client. Both Jung and Mindell refer to psychotherapy as a process of observing
and following nature.
Although
Mindell's basic philosophy of and approach to the therapist-client relationship
is similar to Jung's, there are some important differences.
One of
these differences is the degree to which Mindell has integrated an information
theory perspective by focusing on signals, information flow, and feedback. On one level this gives
Process-Oriented Psychology a behaviorist flavor. Some behaviorally-oriented models of psychotherapy, such as
Neuro-Linguistic Programming, do not regard relationship work between therapist
and client as necessary or appropriate, but Mindell has not taken this
approach. Instead, he has used
awareness of the signal flow as a rationale for and a means of focusing upon
the nuances of relationship work between therapist and client.
Mindell's
other major contribution to therapist-client interactions is his theory of
dreaming up. This concept allows
the Process-Oriented therapist to differentiate the therapist’s own
counter-transference projections from reactions that are triggered by the
client's double signals. This in
turn enables the therapist to focus on and help the client access the material
being expressed through the secondary signal.
Thus a
signal-based awareness of therapist-client interactions combined with a
willingness to engage the client in a personal manner help the Process-Oriented
therapist to know when it is appropriate to discuss counter-transference
reactions with the client, and to know when personal reactions are in fact a
“dreamed up” aspect of the client's process.
The Body in Therapy
Jung and the Body
References
to the body appear throughout Jung's writings.
Jung
conducted word association experiments in which he established a connection
between psychological complexes and physiological changes. In one of these studies, he used a
galvanometer to measure electrical skin resistance. (“On Psychophysical Relations of the Associative
Experiment,” Jung, 1973) In another study, he used a galvanometer and a
pneumograph designed to measure the frequency and amplitude of breathing. (“Further Investigations of the
Galvanic Phenomenon and Respiration in Normal and Insane Individuals,” Jung
& Ricksher, 1973).
Due to
their autonomous nature, complexes manifest as both psychological and somatic
symptoms. The physiological effect
of complexes is not limited to changes in breathing and electrical skin
resistance; in addition, they can “disturb the conscious performance . . .
produce disturbances of memory and blockages in the flow of associations . . .
temporarily obsess consciousness, or influence speech and action in an
unconscious way.” (Jung, 1969, p. 121).
In an
article on “The Psychology of Dementia Praecox” (Jung, 1960), Jung hypothesized
the presence of a toxic factor in the pathogenesis of schizophrenia. He suggested that such a toxin could
play a role in the fixation of the complex, thereby contributing to the
perseveration of symptoms.
Jung
often studied the body language of his patients. His first psychological study included observations of
unconscious body movements (Jung, 1970b). While working at the Burgholzli Psychiatric Clinic in Zurich, he studied
the perseverating gestures of regressed patients (See Jung, 1963). One of his techniques was to closely
watch silent, withdrawn patients, even those who had not spoken for years. When they moved or changed expression,
he would imitate them, note his inner experience, and put this experience into
words. In a number of cases, the
patient would respond, a dialogue would be established, and the patient would
improve (Van Der Post, 1977).
Jung
recognized that for some patients, movement was the ideal mode of
self-expression. His writings
contain a number of references to body movement as a form of active imagination
(Jung, 1969, 1976).
When
appropriate Jung encouraged his patients to dance the mandala symbolisms which
emerged in therapy:
Among my
patients I have come across cases of women who did not draw mandalas but danced
them instead. In India there is a
special name for this: mandala nrithya, the mandala dance. The dance figures express the same
meanings as the drawings. My
patients can say very little about the meaning of the symbols but are
fascinated by them and find that they somehow express and have an effect on
their subjective state. (Jung,
1967, p. 23)
A
similar reference is also contained in Dream Analysis (Jung, 1984), while Van Der
Post described Jung's dance movement interactions with a patient in a different
context (1977).
Jung
frequently theorized about the nature of the mind-body relationship (Adler,
1975; Jung, 1966a; 1969,; 1967; 1959b). His perspective is summarized in the following
quotation from Modern Man In Search of a Soul:
The
distinction between mind and body is an artificial dichotomy, a discrimination
which is unquestionably based far more on the peculiarity of intellectual
understanding than on the nature of things. In fact, so intimate is the intermingling of bodily and
psychic traits that not only can we draw far-reaching inferences as to the
constitution of the psyche from the constitution of the body, but we can also
infer from psychic peculiarities the corresponding bodily characteristics. (1973, p. 74)
In
addition to Jung's consideration of complexes, he formulated a number of other
concepts that addressed the issue of mind and body.
Jung
theorized that archetypes bridged the mind-body dichotomy at the psychoid
level. The psychoid is the deepest
level of the unconscious and is completely inaccessible to consciousness. It has properties in common with the
organic world, and is therefore both psychological and physiological in
nature. Jung imagined a spectrum
of consciousness ranging from an infra-red or physiological pole to an
ultra-violet or spiritual/imagistic pole (Jung, 1969). On a theoretical level, the archetypes
span both poles, and can thus be understood to bridge the mind/body
dichotomy. On a practical level,
the archetypes can manifest in behavior and physical symptoms.
Jung's
idea of synchronicity also addressed the mind/body connection. In the broadest sense, synchronicity
refers to a connection between subjective, psychological realities and events
in the external, material world.
. . . it is not only possible but fairly
probable, even, that psyche and matter are two different aspects of one and the
same thing. The synchronicity
phenomena point, it seems to me, in this direction, for they show that the
nonpsychic can behave like the psychic, and vice versa, without there being any
causal connection between them. (1969, p. 215)
A
number of Jung's followers have applied the concept of synchronicity to the
relationship between psychological events and organic illness (Lockhart, 1977;
Meier, 1986; Ziegler, 1962).
In the
Tavistock Lectures, delivered in 1935, Jung described how the psychological
concept of the shadow can manifest as body symptoms:
We do not
like to look at the shadow-side of ourselves; therefore, there are many people
in our civilized society who have lost their shadow altogether, they have got
rid of it. They are only
two-dimensional; they have lost the third dimension, and with it they have
usually lost the body. The body is
a most doubtful friend because it produces things we do not like; there are too
many things about the body which cannot mentioned. The body is very often the personification of this shadow of
the ego. (Jung, 1976, p. 23)
Finally,
Jung pointed out that the ancient traditions of alchemy, Taoism, and the Tibetan
Book of the Dead refer to a corpus subtile, a “subtle body” or “breath body” (Jung, 1953a, p.
408). The subtle body is a
transfigured and resurrected body, that is, a body that is comprised of both
matter and spirit.
To
summarize, Jung was aware of and flexible enough to incorporate body-oriented
approaches into the practice of psychotherapy. He discovered complexes by means of galvanic skin response,
attended to movements and facial expressions, and encouraged clients to dance
when that mode of self-expression seemed most appropriate. On a theoretical level, Jung's
consideration of mind/body phenomena included concepts such as complexes, archetypes,
the psychoid unconscious, the shadow, and synchronicity.
Jung
did not make body-oriented approaches a formal, explicit aspect of analytical
psychology. If he systematized his
approach, he did not write it down for others to follow. However, his approach to psychotherapy
and the scope of his theorizing created a climate which was sympathetic to the
integration of body-oriented approaches with traditional forms of
psychotherapy. One indication of
this is the subsequent development of Jungian dance-movement therapy; another
is Mindell's Process-Oriented Psychology.
Mindell and the Body
Mindell's
studies at the Jung Institute in Zurich trained him to work with dreams and to
be able to work on himself through active imagination. Excited about working with dream
material, Mindell began to wonder
whether
what I now knew about dreams could be used also in working with the body and
with relationships. I became
frustrated with just sitting and talking; I was fascinated with gestures,
symptoms, odd or insistent physical sensations, and the different ways clients
(for instance couples) had of relating to me and to each other. (Mindell, 1988b, p. 2)
Mindell's
motivation to discover how to work with body symptoms increased when he became
ill. His readings in psychology
and Western medicine left him thinking that there were many methods of
manipulating the body, but that he still did not know how to discover what his
body was trying to say.
He
began to take careful notes on the body language of his clients, and soon
noticed the tendency of many people to amplify their symptoms, actually making
them more acute. He worked with
terminally ill patients, encouraging them to amplify their physical symptoms,
and discovered that illness is a meaningful condition and that amplification is
a way to discover that meaning.
While
working with a dying patient, Mindell realized that the man had had a dream
that conveyed the same information elicited by amplifying his physical
symptoms. Extrapolating from this,
Mindell realized that dreams mirror body symptoms, and body symptoms mirror
dreams, a discovery that he has subsequently corroborated with many other
patients.
From
this insight, Mindell had the idea that there must be a ‘dreambody,’ an entity
that was simultaneously both dream and body. Inspired by Jung, the dreambody is a reformulation of
concept of the subtle body mentioned in the preceding section.
Mindell's
study of body language has ranged from overt signals such as posture, movement,
and facial expressions to minimal cues such as pupil dilation and changes in
skin color. Awareness of body
language is a critical component in the Process-Oriented therapist's ability to
detect many double signals, in which, for example, the verbal content conflicts
with nonverbal behavior. In
analyzing the process structure of a psychotherapy session, it is very common
to discover that the secondary process (i.e., the process that is further from
consciousness and therefore contains the seeds of growth) is located in proprioception
or kinesthesia. This fact
increases the importance of being able to recognize and work with somatic
processes.
In
short, the awareness and incorporation of somatic phenomena is an integral
aspect of the theory and practice of Process-Oriented Psychology. While Jung included body-oriented
approaches in his methods of working with patients, and clearly created a
climate that encouraged further exploration, Mindell has explored somatic
phenomena in far greater depth. Mindell's application of the channel system, his use of amplification,
and his development of the concept of the dreambody has created a
psythotherapeutic system that is precise and adaptable when dealing with the
spectrum of body/mind experience.
Historical Foundations: Taoism
Introduction
In his
acknowledgments for the book, River's Way, Mindell wrote that he was indebted to Jung for
introducing him to alchemy and Taoism, and that these two bodies of knowledge
represent the historical foundations of Process-Oriented Psychology. According to Mindell, “Alchemy is based
upon cooking what is incomplete and Taoism encourages one to discover the
patterns behind reality and to follow their unfolding with appreciation and
awareness” (1988a, p. 27). In this
section, I briefly describe Jung's interest in alchemy and Taoism, and outline
their respective importance to Process-Oriented Psychology.
Taoism: Jung
Jung
was well into his career before he discovered parallels between the Chinese
philosophy of Taoism and the theory and practice of analytical psychology. His writings on Taoism are primarily
focused on Lao Tsu and on two Chinese texts: the The Secret of the Golden
Flower, and the I Ching, or Book
of Changes.
Jung
believed that The Secret of the Golden Flower contained a description of the
same process of individuation that he had observed in his clients. Jung saw this as evidence to support
his theory of the collective unconscious, which he defined as the common
substratum of the psyche that transcends all differences in culture and consciousness.
According
to Jung's theory, if consciousness becomes estranged from the archetypes of the
collective unconscious, then a breakdown of the personality is likely to
occur. What is then needed is a
re-unification of the personal and collective elements of the psyche. Jung believed that such a unification
of opposites was the issue that is addressed by Taoism generally and by The
Secret of the Golden Flower in particular.
In his
commentary on The Secret of the Golden Flower, Jung described the essence of
the Tao from a psychological perspective:
If we take
the Tao to be the method or conscious way by which to unite what is separated,
we have probably come close to the psychological content of the concept . . .
. There can be no doubt, either,
that the realization of the opposite hidden in the unconscious—the
process of “reversal”—signifies reunion with the unconscious laws of our
being, and the purpose of this reunion is the attainment of conscious life or,
expressed in Chinese terms, the realization of the Tao. (Jung, 1967, p. 21)
Thus,
for Jung, the Tao is the process whereby opposites are reconciled within the
psyche. In Jung’s Analytical
Psychology, this reconciliation is brought about by the transcendent function. Over time, the transcendent function
fosters the individuation process, which is the tendency of the psyche to move
toward wholeness and balance.
It is
important to note that the unfolding of the Tao and the process of
individuation take into account not only intrapsychic processes but also
meaningful events in the world. In
Volume 7 of his Collected Works, Jung wrote:
From a
consideration of the claims of the inner and outer worlds, or rather, from the
conflicts between them, the possible and the necessary follows. Unfortunately, our Western mind,
lacking all culture in this respect, has never yet devised a concept, nor even
a name, for the union of opposites through the middle path, that most
fundamental item of inward experience, which could respectably be set against the
Chinese concept of Tao. (Jung,
1953b, p. 203, first emphasis added)
In the I
Ching, Jung
found an approach to understanding the world which was closely aligned with his
theory of synchronicity. He
observed that Western science is almost exclusively concerned with establishing
causal connections between events, whereas the I Ching is concerned with meaningful
coincidence. This type of
coincidence is the essence of Jung's theory of synchronicity.
The
Taoist conception of the relationship between the “inner and outer worlds” is
easier to understand if we realize that “The achievement of Taoism is not
merely that of the concept of unity of dualities or the identification of
opposites. For the Taoist there is
also a unity in multiplicity, a wholeness in parts” (Chang Chung-yuan, 1970, p.
33). This holographic
conceptualization of the world means that Taoism maintains there is a
meaningful pattern which underlies the multiplicity, a hidden unity which ties
together diverse elements that may have no apparent causal relationship.
Furthermore,
for there to be a wholeness in parts means that the configuration of local
events in a given moment contains information about the nature of the larger
whole. That is why the yarrow
stalks may be used for divination when consulting the I Ching: the seemingly random alignment
of the stalks are in fact ordered by nature and may, to the discerning
inquirer, reveal aspects of the world.
For
Jung, as for the Taoist, the coming together of inner experience and outer
circumstance is a meaningful, though not necessarily causally related,
event. Thus, following the Tao and
the process of individuation each require the reconciliation of conflicting
parts of the psyche as well as an awareness of and a harmonious blending with
the rhythms of nature.
The
information revealed by consulting the I Ching or by synchronistic events is
not accessible strictly through intellectual analysis; rather it must be gained
through direct, intuitive experience. When the distinction between subject and object vanishes, or when
intrapsychic opposites are united, then one understands the Tao.
Taoism: Mindell
Mindell
considers Taoism, particularly as presented in the I Ching and Lao Tsu's Tao Te Ching to be the most complete process
theory of which he is aware.
In his
workshops and books, Mindell often likens Process-Oriented Psychology to
Taoism. Both are concerned with
the fundamental process underlying events; both advise paying attention to any
clue (even and especially unlikely ones) which might reveal the presence and
direction of the Tao; both advise harmonizing oneself with the Tao, however
mysterious or irrational that path might appear; both suggest that a
‘beginner's mind’ is necessary to stay open to the ever-changing flow of
events.
The Process-Oriented
therapist attends to discrete signals or bits of information and then
classifies them according to the channels in which they appear. Mindell noted that channel structure is
an arbitrary means of classifying the information flow, and that such a
classification should not be mistaken for the underlying reality, or Tao: “Using process language we can say that
the Tao is the flow of events in and between channels. Tao signifies a process which
simultaneously manifests in a number of different channels” (Mindell, 1985a, p.
91). Along with Jung, Mindell also
likens the background process, or Tao, to archetypes:
The
archetype is the connecting pattern organizing spontaneous events. Thus dreams would be a channel of the
archetype since one has minimal control over them. Body problems which cannot be influenced in a causal manner
would be another channel of the archetype. Spontaneous acts of fate also belong to the description
of the
archetype. We see that the
archetype is a total picture
of the
spontaneous phenomena occurring in all possible channels. (1985a, p. 101)
In the Tao
Te Ching, Lao
Tsu wrote that “The Tao that can be told is not the eternal Tao” (1972, Verse
1). This statement, which cautions
us not to mistake our ideas about reality for reality itself, is a key
directive for the Process-Oriented Therapist. Rather than view the client through the filter of
preconceptions, the process worker must maintain a beginner's mind. This is the only way the process worker
can hope to track the ever-changing flow of signals, and thus gain an
understanding of the flow of the Tao, or the archetypes shaping the over-all
process.
This
does not mean that the Process-Oriented therapist neglects analysis in favor of
direct experience. At one point,
it may be appropriate to simply experience the Tao, while at another point the
Tao may call for critical analysis. By maintaining awareness and a flexible approach, by balancing action
and nonaction, the process worker strives to recognize and support the Tao as
it manifests in the client's process.
. . . Understanding and being open to
all things,
Are you
able to do nothing?
Giving
birth and nourishing,
Bearing
yet not possessing,
Working
yet not taking credit,
Leading
yet not dominating,
This is
the Primal Virtue. (Lao
Tsu, 1972, Verse 10)
Historical Foundations: Alchemy
The Historical Background of Alchemy
Alchemy
has been practiced for several thousand years, and flourished between the 9th
and 17th centuries. Practitioners
came from all segments of society, ranging from common laborers to kings, and
including such notables as Roger Bacon, St. Thomas Aquinas, and Isaac Newton.
The
outward or exoteric practice of alchemy consisted of attempts to create the philosopher's
stone. This stone was believed to have the
power of transmuting the base metals lead, tin, copper, iron and mercury into
the precious metals gold and silver. In addition, alchemists attempted to create a liquid, the elixir
vitae, which
could indefinitely prolong the human life. The innumerable attempts to create the stone and elixir were
the tentative beginnings of the science of chemistry.
Along
with the activities that centered around alembics and melting pots, there was
also an esoteric form of alchemy. Esoteric alchemy gave rise to mystical treatises in which the authors
used the language of exoteric alchemy to describe philosophical and religious
beliefs. It is this aspect of
alchemy that was of interest to Jung.
Jung's Approach to Alchemy
Jung
believed there was a psychological and spiritual significance to the alchemical
philosophy. In his essay on
“Individual Dream Symbolism in Relation to Alchemy,” Jung (1953) recorded a
series of dreams produced by a patient who had no previous knowledge of
alchemy. For nearly every dream,
Jung was able to produce an alchemical plate that closely duplicated the
symbolism of the dream. He
concluded from this that the alchemists, as they conducted their experiments,
were unknowingly projecting the contents of their unconscious onto the material
world (Jung, 1953a).
The
dream images of Jung's patient were similar to the alchemical plates because
they both portrayed a process of psychological transformation. Jung referred to this process—the
integration of conscious and unconscious, of the ‘noble’ and ‘base’ aspects of
the psyche—as the transcendent function. In psychological terms, the creation of ‘gold’ is the
ongoing integration of the personality. In other words, Jung believed that the symbolism employed by the
esoteric alchemists parallelled the stages of the individuation process.
Jung
incorporated a number of the terms employed by the alchemists into the standard
terminology of Analytical Psychology. Thus, he referred to the analytical work as an opus, the analytic relationship as a vas (vessel
or container), and the goal of psychotherapy as the coniunctio, or the union of
opposites. The stages of
individuation were also described with alchemical terms.
Jung
was fascinated with the symbolism of esoteric alchemy for a number of
reasons. First, the fact that
similar symbols could emerge from his clients substantiated his belief that
there is a collective level to the psyche. And second, the descriptive language of the alchemists
proved to be a rich source of imagery for describing the kinds of
transformation that occur both in psychotherapy and in the individuation
process generally.
Mindell's Use of the Alchemical Paradigm
In River's
Way, Mindell
wrote at length about the stages, symbolism, and philosophy of alchemical transformation. He drew extensive parallels between the
opus or work of the alchemist and the “art” of practicing Process-Oriented
Psychology. And in teaching
seminars, Mindell has often used the symbolism of alchemy when he has talked
about the importance of allowing a client's process to “cook.”
Briefly
summarized, Mindell wrote that the alchemist works on the prima materia (defined as the ‘imperfect
body’ or the ‘constant soul’). For
the process worker the prima materia refers to signals that indicate a secondary process.
Having
noticed the prima materia, the alchemist then waits for the ignis
nonnaturalis,
natural spark in processes which makes them evolve. The process worker waits for the signal to perseverate, for
this indicates that it has sufficient ‘spark’ to be worth pursuing.
The
alchemist then hermetically seals the prima materia into a philosopher's
egg. In process work, this means
bringing an intense focus of attention—both mind and heart—upon the
process at hand. The focus of
attention, like an egg, distinguishes the prima materia from all that surrounds
it, thereby, creating an area within which the prima materia may safely
grow.
The
alchemist then puts the egg into an oven so that it can cook at a constant
temperature. In process work the
‘heat’ is provided by the various techniques of amplification.
Mindell
then went on to describe various aspects of the stages of transformation, from
conflict between opposites to the eventual discovery of ‘gold.’
If
Jung's assumption is correct that the alchemist pursued his or her quest
unconsciously, then this underscores a basic difference between the opus of the
alchemist and that of the Process-Oriented therapist. The task of the process worker is to identify and nurture
transformation in a deliberate and conscious manner, and to recognize and
integrate any projections the therapist may have as this process unfolds.
This,
then, is the ‘art’ of the process worker: the ability to gently cook a process,
using whatever ingredients and utensils happen to be available, taking care to
neither burn nor undercook, not knowing precisely what is being prepared, but
trusting that the outcome will ultimately be as good as gold.
Common Terminology
One of
the clearest areas of overlap between Jung's Analytical Psychology and the
Process-Oriented Psychology of Mindell is in terminology.
Mindell
uses many terms which are derived from Jung, including complex, archetype,
collective unconscious, amplification, self, shadow, individuation, and
synchronicity.
Mindell
retains basically the same meanings ascribed by Jung, although there are a few
exceptions. The most important
exception concerns the use of the term amplification.
Jung
referred to amplification as one of several approaches to understanding
dreams. The first step was to have
the client freely associate to the various contents of the dream. These associations established the
personal context of the dream. The
next step, symbol amplification, drew upon mythological, historical, and
cultural parallels in order to emphasize the universal imagery in the
dream. Amplification thus
emphasized the archetypal basis of the dream, and made possible another level
of understanding.
For
Mindell, amplification is a method of working with signals in the various channels. The Process-Oriented therapist begins
by identifying the channel in which the client's dream or body experience is
attempting to manifest itself. The
therapist then works with the client to amplify the strength of the signal in
that channel. This has the effect
of increasing the availability of the information contained in the signal, in
much the same way that a microscope allows a scientist to study the details of
microorganisms. The added detail
creates the possibility of further intervention and development.
For a
comparison of Jung's and Mindell's definitions of the terms listed above, the
reader is referred to the glossary in City Shadows.
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