A comprehensive guide to Jungian-based transcendence therapy

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Jungian-based transcendence therapy – a comprehensive guide

In this article, I will integrate Jungian psychotherapy and self-transcendence theory, to provide a comprehensive guide to Jungian-based transcendence therapy. Which can be applied by the individual or therapist.

This therapeutic proposal extends some of the concepts proposed in by theses of the human condition; the wholeness theory of self-esteem, the human multiplicity theory and the personal transcendence theory.

Note: This therapy represents the thinking of one person who has studied psychology extensively and has brought together several established psychological and spiritual theories, together with their own to create a cohesive theory explaining human behaviour and spirituality, this should not be seen as anything official and has not been peer-reviewed or published in any established journals.

Summary

Jungian-based psychoanalysis techniques are a set of methods that aim to help people achieve self-transcendence, which is the state of going beyond one’s ego and personal limitations to connect with a higher reality. self-transcendence can be seen as the ultimate goal of individuation, which is the process of becoming one’s true self by integrating the conscious and unconscious aspects of the psyche.

In this article, I have picked out the key techniques, methods and philosophies and created a comprehensive guide to self-transcendence using Jungian techniques.

self-transcendence theory

self-transcendence theory is a psychological framework that describes how people expand their sense of self and connect with something greater than themselves. It is based on the idea that human beings have a natural tendency to transcend their physical and mental limitations and seek meaning and purpose in life. self-transcendence theory has been influenced by various disciplines, such as humanistic psychology, transpersonal psychology, spirituality, and existentialism. Some of the main contributors to self-transcendence theory are Viktor Frankl, Abraham Maslow, Pamela G. Reed, C. Robert Cloninger, Lars Tornstam, Ken Wilbur, Alfred Adler, and Scott Barry Kaufman.

According to self-transcendence theory, there are different dimensions and levels of self-transcendence that people can experience. These include:

• Intrapersonal self-transcendence: This involves becoming more aware of one’s own values, beliefs, goals, and dreams, and integrating them into a coherent sense of identity.
• Interpersonal self-transcendence: This involves developing empathy, compassion, and altruism towards others, and forming meaningful relationships with them.
• Temporal self-transcendence: This involves transcending the limitations of time and integrating one’s past, present, and future into a holistic perspective.
• Transpersonal self-transcendence: This involves connecting with a higher power, a universal consciousness, or a divine reality that transcends the material world.

self-transcendence theory has several implications for human development, wellbeing, and health. According to this theory, self-transcendence can enhance one’s sense of meaning, fulfilment, happiness, and resilience in the face of adversity. It can also promote positive behaviours such as creativity, spirituality, altruism, and social responsibility. Furthermore, self-transcendence can have beneficial effects on physical and mental health, such as reducing stress, anxiety, depression, and pain, and improving immune function, coping skills, and quality of life.

The self-transcendence theory is supported by empirical evidence from various fields of research. For example, studies have strongly suggested that self-transcendence is positively correlated with psychological wellbeing, spiritual wellbeing, life satisfaction, happiness, and post-traumatic growth. Additionally, studies have found that self-transcendence can moderate the effects of stress, chronic illness, ageing, and death anxiety on psychological outcomes.

self-transcendence theory is not without limitations and criticisms. Some of the challenges that this theory faces are:

• Defining and measuring self-transcendence in a valid and reliable way.
• Distinguishing self-transcendence from other related concepts such as Self-actualization, spirituality, religiosity, mysticism, and flow.
• Explaining the mechanisms and processes that underlie self-transcendence and its effects on human functioning.
• Addressing the ethical and moral issues that may arise from self-transcendence, such as the potential for self-deception, fanaticism, or escapism.

Despite these challenges, self-transcendence theory offers a valuable perspective on human nature and potential. It suggests that human beings are not merely driven by biological needs or psychological motives, but also by a desire to transcend themselves and connect with something greater than themselves. By doing so, they can enrich their lives with meaning, purpose, joy, and peace.

Intrapersonal transcendence

Intrapersonal transcendence is one of the dimensions of self-transcendence, a concept that refers to various ways of transcending one’s self-boundaries. self-transcendence is a process that promotes or supports wellbeing, especially in situations of increased vulnerability. Intrapersonal transcendence involves expanding one’s self-awareness and self-understanding through introspective activities and perspectives that enhance one’s beliefs, values, and dreams. Intrapersonal transcendence can help people cope with stress, find meaning and purpose in life, and achieve personal growth and fulfilment. Some examples of intrapersonal transcendence are meditation, journaling, art, music, and spirituality (Reed & Haugan, 2021).

According to Reed’s theory of self-transcendence, intrapersonal transcendence is influenced by personal and contextual factors, such as age, gender, ethnicity, education, illness intensity, life history, social support, and environmental conditions. These factors can either facilitate or hinder the development of intrapersonal transcendence and its impact on wellbeing. Reed’s theory also suggests that intrapersonal transcendence can be measured by using the self-transcendence Scale (STS), a 15-item instrument that assesses the degree to which individuals experience intrapersonal, interpersonal, temporal, and transpersonal transcendence (Reed, 1991).

Intrapersonal transcendence has been studied in various populations and settings, such as older adults, cancer patients, nursing home residents, and hospice care workers. The results of these studies have shown that intrapersonal transcendence is positively associated with wellbeing outcomes, such as quality of life, life satisfaction, happiness, hope, optimism, and resilience. Intrapersonal transcendence has also been found to mediate the relationship between vulnerability and wellbeing, meaning that it can buffer the negative effects of vulnerability on wellbeing (Reed & Haugan, 2021).

In conclusion, intrapersonal transcendence is a salutogenic process that can enhance wellbeing in cognitively intact individuals across the lifespan. It is a dimension of self-transcendence that involves expanding one’s self-conceptual boundaries inwardly through introspective experiences. Intrapersonal transcendence can be influenced by personal and contextual factors and can be measured by using the STS. Intrapersonal transcendence has been empirically supported as a positive predictor of wellbeing and a mediator of vulnerability.

Transpersonal transcendence

Transpersonal transcendence is one aspect of self-transcendence that involves the experience of spiritual or transcendent aspects of the self, such as identifying with the universe as a whole, having mystical or peak experiences, or feeling a sense of unity with nature or a higher power.

According to Cloninger (2004), transpersonal transcendence is one of the three character dimensions of personality, along with self-directedness and cooperativeness. Character dimensions are learned and influenced by social and cultural factors, and they reflect how people conceptualize themselves and their goals. Transpersonal transcendence is measured by the self-transcendence scale of the Temperament and Character Inventory, which has five subscales: self-forgetful vs. self-conscious experience, transpersonal identification vs. self-isolation, spiritual acceptance vs. rational materialism, enlightened vs. objective, and idealistic vs. practical.

Transpersonal transcendence is related to various psychological outcomes, such as wellbeing, happiness, creativity, altruism, and resilience. It is also associated with different forms of spirituality and religiosity, such as meditation, prayer, yoga, and faith. However, transpersonal transcendence is not necessarily dependent on any specific belief system or practice; rather, it reflects a general openness to the possibility of transcending the ordinary sense of self and reality.

Some of the challenges and limitations of transpersonal transcendence include the difficulty of defining and measuring such a complex and subjective phenomenon, the potential for confusion or misinterpretation of transcendent experiences, and the risk of losing touch with reality or becoming detached from one’s personal and social responsibilities. Therefore, transpersonal transcendence should be balanced with other aspects of personality development, such as self-awareness, self-regulation, and social integration.

The application of self-transcendent concepts

Reintegration of dissociated personality aspects as intrapersonal transcendence

Intrapersonal transcendence is related to how the individual see’s themselves in relation to their self-awareness and self-understanding. It therefore follows that the process of identifying one’s hidden personality aspects, such as dissociations resulting from past trauma, can be considered a factor of intrapersonal transcendence as identified in self-transcendence theory.

Self-transcendent practices which allow the individual to carry out self-introspection and focus on their inner world in an accepting and caring manner may therefore help those individuals’ gain additional insight and understand of aspects of self which may appear to them as external or unwanted. Fostering a viewpoint which is open to the ideas of self-love, acceptance and self-unity may be a key to allowing the individual to reintegrate those rejected and dissociated aspects of self, which may in turn reduce any negative symptoms of illness and boost self-esteem and wellness.

Self-transcendent thought: Everything is connected

One of the key concepts in self-transcendence theory, which relates to transpersonal transcendence, is the idea of all being connected. This concept refers to the recognition that one is not separate from the rest of existence, but rather part of a larger whole. This can be experienced as a feeling of unity, harmony, or interdependence with other living beings, nature, the cosmos, or a divine source. All being connected implies a shift in perspective from a narrow and egocentric view of reality to a broader and more inclusive one. It also implies a shift in values from materialism and individualism to altruism and spirituality.

self-transcendence theory has been developed and applied by various researchers and practitioners in different fields, such as psychology, nursing, gerontology, and palliative care. Some of the influential figures who have contributed to this theory are Viktor Frankl, Abraham Maslow, Pamela Reed, C. Robert Cloninger, Lars Tornstam, Ken Wilbur, Paul Wong, and Scott Barry Kaufman. They have proposed different models, measures, and interventions to understand and facilitate self-transcendence in various contexts and populations.

Within this article, I have extrapolated this concept into a number of self-transcendent truths which propose that each individual is both connected to all of one’s self, including any dissociations, and also connected to everything else. I use these transcendent truths to form a basis for a proposed self-healing truth, which when realised within the individual, will allow them to find a self-purpose of integration and acceptance. The suggestion being that such beliefs, if actioned within the individual, will enable them to better relate to their true-self, increasing the potential for inner peace, healing and self-transcendence.

The self-transcendent approach to healing trauma

The self-transcendent concept in relation to trauma that is proposed in this thesis, is that trauma and other self-denial events create dissociative aspects of self which create a hidden inner conflict, which presents itself to each of us in many ways. For many, these inner conflicts turn up as negative thoughts about self and negative self talk.

This concept goes on to suggest that if we can resolve those inner conflicts by connecting to and reintegrating those dissociations, then the individual’s experience will become more wholesome and integrative, that the individual will have higher levels of self-esteem and confidence, that they will better be able to love themselves, which in turn will reflect on their positive relationships with others.

To this end, a combination of self-transcendent techniques and philosophy, plus Jungian psychotherapy can be used to provide a holistic therapeutic approach for all individuals who experience negative self-talk, feelings of emptiness and low self-esteem.

Jungian psychoanalysis

Jungian psychoanalysis is a form of in-depth, analytical talk therapy that aims to help people achieve a greater sense of wholeness and balance by exploring both their conscious and unconscious aspects of the mind. It is based on the work of Carl Jung, a Swiss psychiatrist who was a former colleague of Sigmund Freud, but later developed his own distinctive approach to psychology. Jungian psychoanalysis uses various techniques to access and interpret the contents of the unconscious, such as dream analysis, word association, active imagination, and amplification. Jungian psychoanalysis also introduces several concepts that are unique to Jung’s theory, such as archetypes, the collective unconscious, the Self, the shadow, anima and animus, synchronicity, and psychological types. Jungian psychoanalysis can be applied to a wide range of psychological issues, such as depression, anxiety, grief, phobias, low self-esteem, and relationship problems. It can also help people who seek a deeper understanding of themselves and their purpose in life.

Jung’s archetypes

The Jungian archetypes are a concept from psychology that refers to universal, inherited ideas, patterns of thought, or images that are present in the collective unconscious of all human beings. The collective unconscious is a part of the psyche that contains the knowledge and experiences that humans share as a species, and that are not derived from personal or cultural experiences. The archetypes are the psychic counterparts of instincts, and they are thought to be the basis of many of the common themes and symbols that appear in stories, myths, and dreams across different cultures and societies. Some examples of archetypes include those of the mother, the child, the trickster, and the flood, among others.

The concept of archetypes and the collective unconscious was first proposed by Carl Jung. According to Jung, archetypes are innate potentials that are expressed in human behaviour and experiences. They are hidden forms that are activated when they enter consciousness and are shaped by individual and cultural experiences.

This process of actualization influences the degree of individuation, or the development of the individual’s unique identity. For instance, the presence of a maternal figure who closely matches the child’s idealized concept of a mother can evoke innate expectations and activate the mother archetype in the child’s mind. This archetype is incorporated into the child’s personal unconscious as a “mother complex,” which is a functional unit of the personal unconscious that is analogous to an archetype in the collective unconscious.

individuation

According to Jungian psychology, individuation is the process by which the individual self develops out of an undifferentiated unconscious and becomes a whole and unique person. individuation involves the integration of both collective and personal elements, as well as the synthesis of opposites, such as conscious and unconscious, psyche and soma, divine and human, etc. individuation is also seen as a teleological or goal-oriented process that leads to self-realization and the discovery of meaning and purpose in life. individuation can be fostered and accelerated by analysis, which creates a relationship between the patient and the analyst who allows for the expression and experience of the self in ways that are often prohibited by social norms. individuation is not the same as ego-centredness or individualism, but rather a recognition of one’s innermost uniqueness and potential.

Personal and collective unconscious

According to Jung, the personal and collective unconscious are two layers of the human psyche that influence our personality and behaviour. The personal unconscious is the part of the unconscious mind that contains repressed memories, impulses, and feelings that are unique to each individual. The collective unconscious is the part of the unconscious mind that contains archetypes, or universal symbols and patterns, that are inherited from the ancestral experience of humanity. Jung believed that the collective unconscious explains why people from different cultures and times share similar myths, dreams, and fantasies. He also thought that the collective unconscious can help individuals tap into their creative potential and spiritual wisdom.

Negativity in your inner world

According to Jung, the personal unconscious is a layer of the psyche that contains the memories, feelings, and thoughts that are repressed or forgotten by the conscious mind. The personal unconscious can also be the home of an individual’s personality dissociations, which can be the source of negative thoughts and self-talk. Personality dissociations are parts of the self that are split off from the main identity and act independently, often in conflict with the conscious ego. Negative thoughts and self-talk are the inner voices that criticize, judge, or undermine the self-esteem and confidence of the individual. Jung believed that these aspects of the personal unconscious are influenced by the complexes, which are clusters of emotionally charged associations that have a common theme or archetype. The complexes can be triggered by external or internal stimuli and can cause irrational reactions, mood swings, or psychological disturbances. Jung suggested that one way to heal the personal unconscious and integrate the personality dissociations and negative thoughts and self-talk is to engage in a process of individuation, which is the development of the true self or the Self. individuation involves becoming aware of the contents of the personal unconscious, confronting and resolving the complexes, and expressing and realizing the potential of the Self.

The Jungian Shadow

It is a mistake to deny the shadow. If you do, a reaction from the collective unconscious will loom up from the dark in the form of some personification. C.G. Jung

The Jungian theory of the shadow is a psychological concept that refers to the unconscious aspects of the personality that are repressed, denied, or projected onto others by the conscious ego. The shadow can be seen as the darker side of the psyche, representing wildness, chaos, and the unknown. Jung believed that the shadow is a source of creativity and potential, but also of conflict and danger. He suggested that the shadow can appear in dreams or visions and may take a variety of forms, such as a snake, a monster, a demon, a dragon, or some other dark, wild, or exotic figure. Jung also argued that the shadow is not only an individual phenomenon, but also a collective one, as it reflects the shared unconscious patterns of a culture or a group. According to Jung, the integration of the shadow is a necessary step for achieving individuation, which is the process of becoming a whole and unique self. However, integrating the shadow is not easy, as it requires facing and accepting one’s own flaws, fears, and impulses. Jung proposed that art therapy can be a helpful tool for discovering and working with the shadow, as it allows the expression of unconscious material in a symbolic and creative way.

Jung’s concept of the shadow archetype refers to the unconscious aspect of the personality that does not correspond with the ego ideal, and that contains repressed instincts, impulses, and emotions. Jung also called the shadow archetype the ‘Id’, following Freud’s terminology, and considered it as the entirety of the individual’s unconscious or everything of which they are not fully conscious. The shadow archetype represents the ‘dark side’ of the psyche, where one stores the most primitive and selfish parts of oneself, as well as the potential for evil. The shadow archetype is projected onto one’s social environment as cognitive distortions, and it can also manifest as archetypical figures, such as the trickster, in the collective unconscious. Jung suggested that integrating the shadow archetype into one’s conscious awareness was a necessary step for psychological growth and individuation.

The trauma informed Jungian shadow

One possible way to understand dissociations caused by trauma is to consider them as animated aspects of Jung’s shadow. The shadow is the part of the psyche that contains repressed memories, qualities, and impulses that are hidden from conscious awareness, but still influence behaviour and emotions. According to Jung, the shadow is not only a source of conflict and suffering, but also a potential for creativity and transformation, if it is integrated into the whole personality. trauma, especially in childhood, can promote the formation of autonomous complexes in the psyche, which are clusters of images and affects that are dissociated from the ego and act independently. These complexes can be seen as manifestations of the shadow, which protect the ego from being overwhelmed by traumatic experiences, but also prevent it from accessing its full potential. By bringing these complexes into consciousness and acknowledging their origin and meaning, one can heal the wounds of trauma and reclaim the lost parts of the self.

A Jungian-based transcendent therapeutic approach

Intrapersonal and transpersonal transcendent viewpoints are two perspectives that can help an individual achieve individuation, which is the process of integrating the conscious and unconscious aspects of one’s personality. defined the shadow as the dark and unknown part of the psyche that contains repressed, rejected, or neglected aspects of oneself. To integrate the shadow, one needs to acknowledge and accept it as part of oneself, without identifying with it or rejecting it.

One way to access the shadow is through archetypes, which are universal patterns or images that emerge from the collective unconscious. identified several archetypes, such as the anima/animus, the self, the hero, the trickster, and the wise old man/woman. archetypes can manifest in dreams, fantasies, myths, art, and symbols. They can also guide and influence one’s behaviour, attitudes, and emotions. By recognizing and relating to the archetypes, one can gain a more profound understanding of oneself and one’s connection to humanity and nature.

Intrapersonal transcendent viewpoint is the perspective that emphasizes the development of one’s inner potential and Self-actualization. It is based on the assumption that human beings have an innate drive to grow and fulfil their true nature. The intrapersonal transcendent viewpoint encourages one to explore one’s inner world, values, beliefs, and goals, and to express one’s authentic self in various domains of life. An intrapersonal transcendent viewpoint can facilitate the integration of the shadow by helping one to become more aware of one’s strengths and weaknesses, motivations and fears, and aspirations and limitations. These inner viewpoints also include those dissociated aspects of self that have been sent to the unconscious shadow. Therefore, adopting an intrapersonal transcendent viewpoint would accept that these aspects of our unconscious mind are indeed aspects of self.

The Transpersonal transcendent viewpoint is the perspective that focuses on the expansion of one’s consciousness beyond the ego and the personal level. It is based on the premise that human beings have a spiritual dimension that transcends their physical and psychological existence. The transpersonal transcendent viewpoint invites one to experience states of consciousness that involve altered perception, intuition, insight, ecstasy, or unity with a higher power or reality, and also the archetypes which are connected to us. Many people are aware of these, but often believe that these are fictions of their mind, or are spirits which are not of themselves formed. The transpersonal transcendent viewpoint can facilitate the integration of these shadow aspects by enabling one to transcend one’s ego boundaries, overcome one’s attachments and aversions, and embrace one’s wholeness and interconnectedness that is the connected mind.

In conclusion, intrapersonal and transpersonal transcendent viewpoints are complementary approaches that can link with Jung’s concept of shadow to create a mindset whereby the individual can gain individuation by the integration of both dissociations and archetypes. This means that an individual can be helped to wholeness using a combination of self-transcendent techniques and Jungian psychodynamic therapy.

One particular transpersonal viewpoint that I feel may be highly likely to have positive benefit is the notion that everything is connected. This can also be viewed as everything is a singular one-ness, and that in fact, all is self. This concept may enable the individual to transcend their fear of their own negative characteristics that they may be connecting to, through the shadow, and move to a unity mindset, where these are all seen simply as other aspects of self, to be integrated into the whole.

By adopting these viewpoints, not only could an individual heal, but they could enhance their self-knowledge, self-expression, self-transcendence, and self-integration.

For my therapeutic model, therefore, I propose that there are specific modes of thinking, and transcendence and psychoanalytical techniques which could be applied to maximise the opportunities for recovery and transcendence for an individual.

Suggested modes of thought for self-healing

In suggesting a preferred mode of thought, I am suggesting that the individual holds in their mind some general ideas of transcendent thought, and entertain the notion that these might be true, and that they might help explain, and resolve their inner conflicts. The concept is that these ideas will form the basis of the individuals’ ultimate truth of self, and that when the task of integrating the shadow is complete, this will allow the individual to exist in society, whilst living a truth which agrees with their own views.

My goal is this; To move from a place where there is conflict between the individuals’ true self, and their persona, which is the cause of their inner conflicts, and also the cause of their individual dis-ease.

These modes of thought I propose are simple, to be as clear and well understood as possible. They are to be given at the beginning of therapy with the understanding that they will take time to sink in, and for the individual to learn to apply these transcendent ways of thinking to their own truths, experiences and thinking. The idea is, that as the transcendent and psychoanalytic techniques are put into action as part of ongoing therapy, these truths will become increasingly apparent to the individual. This will allow their inner conflicts will slowly resolve, which will reduce their symptoms of dis-ease. Over time, the individual’s true-self (conscious plus unconscious) will unite into an integrated, aware, whole. Their persona, and ego will support that whole, without masking or interpretation, thus their transcendent self will emerge and be authentic.

The transcendent “truths”

• Everything is connected: Everything is connected to everything else. This truth helps to explain a great many peoplezophrenic symptoms.
• Therefore, all is one: We are a unity. This connection between all that exists effectively means that we are a single entity, some might call this God, some might call it consciousness. The name is not significant, the concept of being one is what is important.
• Therefore, all is self: Everything that exists, everything you experience, is an aspect of self because we are all connected.
• Self is to be loved: The goal each of us have, is to completely love ourselves, this is our main purpose; to arrive at a point where all of the self is loved.
• Every self is to be loved: The selves that you encounter in your internal world are to be loved
• Every self is to be integrated into self: Every self that you encounter in your internal world is to be integrated into your concept of self
• Once you have completed this task of loving all internal selves, you will find it possible to love and enjoy the external world, you will move into a flow state, you will move into self-transcendence.

Of course, not every self we encounter in our internal world gives the impression it wants to be loved, many of those aspects of our shadow who have taken a negative position are our challengers and adversaries, they come to kill us, our loved ones, or cause some other negative impact. However, we must realise that these challenges are due to our own misunderstanding of who we are. We tend to believe that we are separate and disconnected, and that some aspects of the one-ness are “evil”, or “bad”. Yet, these are just ways of thinking we have adopted and which these challengers are attacking.

For example, when a challenger suggests you are stupid, or any other evil or bad thing you feel innocent of. You are forgetting that all is self, and of course, you are every murderer and rapist that ever existed. This does not mean, of course, that you should go out and do such a terrible deed, but seeing things in this way, takes away the impact of the challenge, it is no longer shocking, or something that needs to be defended against. It means you have acceptance, and this in itself can help change the mindset of the challenger themselves.

These challengers will often come with a drama, sometimes a deadly one, which the normal mind will find frightening, and want to avoid. However, if we see that challenge, that drama, as a “get to know you”, courtship dance; something that can be participated in, and which has a positive ending of mutual understanding and unity. Then we can hold in our hearts the expectation of that positive outcome, we can open our hearts to these challengers, and be uplifted when they agree to our mutual unity.

Transcendent techniques for self-healing

The concept with the transcendent techniques is that these will be, in the main, homework; they will be done away from the psychotherapy sessions, but will in part be directed by the outcomes of the psychotherapy. We have to recognise here that each person is an individual, that they have their own unique abilities, viewpoints, preferences and goals. Therefore, this list of techniques is not mandatory but rather a pick list that the therapist can help the individual choose to work with, depending on the skills and abilities identified during the therapeutic sessions. There are also many other transcendence techniques which the individual may find easier, or more appropriate.

The transcendent techniques fall into three categories, intuition, shadow and coping skills. These are not extensive or exclusive lists. Each individual will have their own preferences, and some will suggest they use different techniques they already use and have experience of.

Coping skills

Shadow work and transcendence can be challenging and stressful, especially when facing difficult emotions, thoughts, or situations. Therefore, it is important to have some coping skills that can help one stay grounded, calm, and compassionate. Some examples of coping skills are:

Breathing exercises: These can help one regulate their nervous system, reduce anxiety, and increase awareness. One can practice deep, slow, and mindful breathing whenever they feel overwhelmed or disconnected.

Meditation: This can help one cultivate a state of mindfulness, which is the ability to observe one’s thoughts and feelings without judgment or attachment. Mindfulness can help one detach from their ego and connect with their true self.

Affirmations: These are positive statements that one repeats to themselves to reinforce their self-esteem, confidence, and values. Affirmations can help one counter negative self-talk and align with their higher purpose.

gratitude: This is the practice of expressing appreciation for what one has in their life, such as people, experiences, or opportunities. gratitude can help one cultivate a positive attitude, reduce stress, and enhance wellbeing.

Grounding: This is the technique of bringing one’s attention to the present moment and to one’s physical sensations. It can help one reduce anxiety, dissociation and rumination.

These are some of the coping skills that can help one stay healthy and balanced during the ongoing process of individuation. They can also improve one’s mental, emotional, and physical health. One can try to incorporate them into their daily routine or whenever they need some support or guidance.

Intuition skills

Intuition skills are essential for the individual to develop, they allow the individual to confirm that experiences and understandings as a result of shadow work are true. Intuition is that inner-knowing that one gets when they feel something is right, or wrong. We will rely heavily on intuition, for example when we dance with our shadows. Intuition will tell us our next move, it will also tell us if the dance partner is bluffing.

Mindfulness: Mindfulness is a state of being fully present and aware of one’s surroundings, sensations, thoughts, and emotions, without judgment or attachment. Mindfulness can help cultivate intuition by enhancing one’s sensory perception, emotional intelligence, and cognitive flexibility. Mindfulness can also help reduce bias, anxiety, and impulsivity, which can interfere with intuitive decision-making. Mindfulness can be practised in everyday activities such as eating, walking, listening, or breathing.

Meditation: Meditation is a practice of focusing one’s attention on a single object, thought, or sensation, while letting go of other distractions. Meditation can help calm the mind, reduce stress, and increase awareness of one’s inner state. Meditation can also facilitate intuitive insights by creating a space for the unconscious to communicate with the conscious mind.

Intuitive writing: Intuitive writing is a technique of writing without planning, editing, or censoring oneself, allowing the words to flow freely from the unconscious. Intuitive writing can help express one’s feelings, thoughts, and desires, as well as tap into one’s inner wisdom and creativity. Intuitive writing can be done as a daily practice, or as a response to a specific question or situation.

Divination: Divination is a method of seeking guidance or answers from a higher power or source, using various tools or systems such as tarot cards, runes, astrology, numerology, or pendulums. Divination can help access one’s intuition by stimulating the imagination, opening the mind to new possibilities, and revealing patterns and connections that may otherwise go unnoticed. Divination can also foster a sense of trust and alignment with the universe. For example, a pendulum often gives a yes/no answer to a question. you can develop your intuition by challenging yourself to feel the answer before the pendulum has provided it.

Shadow skills

Shadow skills are those techniques that will allow the individual to perform shadow work. The expectation is that this will be done outside of therapy, and the therapy will be a place to report the latest developments and to agree on progress and next steps. Sometimes the shadow work, for example, seems to come to a standstill or impasse. At times like those, it’s good to talk over the strategy with a trusted advisor; the therapist. In this example, a different approach might be suggested, or, to move on and return to that particular aspect of self later. There is no right path, only the path that works.

Here are some suitable techniques:

Visualization meditation: Visualisation meditation is similar to prayer in that it is a way of creating a focussed communication with one or more aspects of self. We carry out this communication in meditation when we want to place ourselves in a distraction-free environment where we can focus on what is being said.

Dreamwork: Some people get an awful lot of shadow content in dreams. Keeping a dream journal is a great way of reviewing the symbolic messaging in dreams, to better interpret their meaning.

Journaling: Writing down your experiences can be a good way of keeping a record of events, which can be used later in therapy, and also of documenting your ideas about how to move things forward. Remember, ultimately it’s you, the client, who is the expert in this situation, and deep down you have the solution. You can use journaling as a way of trying to find those answers.

Self-talk: This sometimes happens with some people. The idea here is to use self-talk as an opportunity to develop a unifying one-ness. If the aspect of self you are talking to is adversarial, try to find out what you can do to appease that adversarial relationship, try to find a compromise that works for you both.

Prayer: This is a form of direct communication with your perceived positive higher self aspects, you don’t need to perceive them as God, as such, purely as a positive and influential aspect of self, who you can seek guidance and help from. Sometimes, you will need to use intuition to know what’s being communication, sometimes you will hear thoughts.

Creative art: Many people use creative art and writing to better visualise the aspects of self they are currently working with. this strengthens the connection and better facilitates feelings of mutual respect, honour and love.

Application of Jungian-based shadow therapy for self-healing

Jungian therapy aims to help people explore their unconscious and conscious aspects of their personality, and to integrate them into a harmonious whole. This process is called individuation, and it is an integration of all aspects of the self into a single self-concept. Jungian therapy also uses concepts such as archetypes, symbols, dreams, and synchronicity to understand the meaning and purpose of one’s life.

Some of the main concepts and processes behind Jungian therapy are:

The collective unconscious: This is a shared layer of the unconscious that contains archetypes, or universal symbols and patterns, that influence human behaviour and culture. Often for an individual, these archetypes take on specific personalities or traits, such as demons, gods, angels and spirits, sometimes humans. The task of the Jungian therapist is to allow the individual to see that these are aspects of their wider self, and to help them integrate them into their concept of self.

The personal unconscious: This is a personal layer of the unconscious that consists of dissociated elements of the true-self. The Jungian therapist will help the individual identify these aspects of self and reintegrate them into their concept of self. Within this thesis, we regard the personal unconscious as containing a combination of aspects of the current self, past-selves and also personal archetypes, and I propose that for individuation to occur, these personal unconscious aspects need to be revealed, understood, loved and integrated.

The individuation process: This is the goal of Jungian therapy, which is to integrate the conscious and unconscious aspects of the personality and achieve a balance between them. Within this text, we often refer to this work as shadow work.

The shadow: This is the dark and repressed part of the personality that contains negative emotions, impulses, and traits that the person is not aware of or does not accept. Shadow aspects can be from personal dissociations or from the archetypes.

The anima and animus: These are the feminine and masculine aspects of the personality that represent the opposite gender of the person. They are often projected onto others and influence the person’s relationships.

The self: This is the centre and totality of the personality that encompasses both the conscious and unconscious aspects. It is symbolized by the mandala, a circular image that represents wholeness and harmony.

Jungian therapy uses various methods to help the person access their unconscious, such as dream analysis, active imagination, art therapy, and sandplay therapy. These methods allow the person to express their inner world and communicate with their archetypes. Jungian therapy also helps the person develop their awareness, insight, and creativity through reflection and dialogue with the therapist. The analyst can also choose to use any of the transcendent techniques for their work on the unconscious and its shadow.

The role of the therapist

The role of the therapist, within our therapeutic model, is to introduce the individual to the concepts behind this transcendence therapy. This includes ensuring that the simple transcendent truths are understood and accepted by the individual, and introducing them to the shadow work, which will form the major part of the work going forward. The therapist will also acquaint the individual with the transcendence techniques and ensure they have access to the right training documentation.

As the therapy progresses, the individual is expected to eventually take charge of their own shadow work, and after some time they will have shorter, less frequent therapy sessions where they review progress and address any specific issues or blocks that may arise.

Order of the integration

Each self-aspect has its own character aspects, which the individual absorbs as part of the integration process. Some self-aspects, the archetypes in particular, can have quite a significant influence. This may be concerning, however, the idea is that by integrating the inner self-aspects first, the individual will have already become quite a strong, balanced individual and by the time the archetypes come along, they will have the inner strength and balance to deal with their impact. Also, if indeed integration of the archetypes come, later in the individual’s journey, then they will be able to integrate all of their personal archetypes in a relatively short period of time. This will quickly restore the balance of self.

Therefore, there is a distinct, recommended order of integration recommended:

• integration of personality dissociations created during this current life
• Then, integrate any dissociations created in past lives that present
• Then, the higher-self. This is a particular type of archetype which can serve as a guide and helper in the integrations of the other archetypes.
• Then, the archetypes

Establishing communication with the unconscious mind

Initially, the therapist will need to help the individual identify which tools they will use to strengthen their intuition and connect to the aspects of self which lie in their unconscious mind.

Some individuals will already have such connections via voices or thoughts in their self-talk. However, it’s worth at this point providing some suggestions for those that may struggle with this.

There is a relationship between communication with the unconscious aspects of the mind and intuition. If the individual is unable to visualise in their mind a conversation with an unconscious aspect of self. Then they should use the intuition techniques and skills mentioned earlier to strengthen their intuition. This might take some time and regular practice. For an individual with little connection to their intuition, it can take upwards of six months of practice to strengthen the intuition until visualisation of conversations within the mind becomes possible.

Some individuals have an entirely energetic and emotional form of visualisation, and do not get internal communications that they can easily understand. These should try, for example, to strengthen their communications with those aspects of self by, for example, performing art therapy or intuitive writing. Sometimes the message comes out initially with physical engagement. Other intuitive practices could include divination. One individual used a pendulum, then divining rods and finally a pointing stick, which allowed their internal self-aspects to provide some rudimentary communication which, after some practice, finally gave way to self-talk.

Tarot is another divination practice that can deliver results. Initially, the individual would gain their insights from reading books or websites with information on the meaning of the cards they draw. However, over time they should start to feel the meaning, informed in part by previous readings. In this way, they can hopefully expand their intuition and begin to know what the answer to a question is, without the need for the cards.

Progression of the therapy

Once communication with an inner self-aspect is established, it’s important to understand if that aspect is in shadow, or if they are of a positive disposition to the individual. this is generally easy to know, since it will either present with some form of negative drama (shadow dance), or it will be positive.

Positive self-aspects

Most people, no matter how challenged they are, will tend to have at least one positive self-aspect. These positive self-aspects are, in general, the key to individuation of self. They tend to be the gatekeepers, both to other less talkative (more fragile) self-aspects, and also to the negative self aspects that will need to be integrated. In addition, these communicative positive self-aspects can be a great source of information. They will know, for example, how many self-aspects there are to integrate, in terms of the personal dissociations created during the current life. They will know how many are positive, and how many are negative. Although, it should be noted that they may not tell you about certain “secret” self-aspects, which will wait to be integrated at some later date.

The first task, therefore, is to connect to the positive self-aspect that chooses to make itself available, and to allow it to guide both the individual and the therapist as to how the integration of self should be carried out. This may sound like an uncomfortable situation to be in; there may not be a great deal of trust between the individual and their self-aspects; however, it’s just about the only way. So this will be a case of “suck it and see”.

Working with this positive self-aspect is, in fact, the only way to establish trust with it. Let this process take as long as it needs, and be aware that there maybe issues of miscommunication and misunderstanding in the early stages. Remember the self-transcendent truths – we are here to establish love. Love is established through understanding. Understanding, takes time, and patience.

Therefore, spend time with this self aspect, and agree a plan for reintegration. With any luck, it will already have one in mind. It’s the expert in the room, and it’s important to realise that. When Carl Rogers spoke about the client being their own expert in person-centred therapy. It was really these internal aspects of self he was hoping to connect to. His approach was to try to get each individual to tune into their intuition to obtain that knowledge. With this approach, we go one step further.

Integrating positive self-aspects

The recommendation for the integration of these aspects of self is that the individual be encouraged to first start with those aspects of self which are most recognizable by the individual as part of themselves, such as those which have been dissociated as part of personal trauma. Also, to try to find such aspects which are not negatively disposed towards the individual. The idea being that once a few friendly aspects of self are integrated, then this will get the individual used to the idea of integration, and help them to see the benefits. Remember, with each aspect of self that is integrated, the stronger the individual’s character and the higher their self-esteem and confidence. Thus, they will be better equipped to cope with future, less friendly self-aspects.

Positive self-aspects are reasonably straightforward to integrate. These aspects of self do not come with a drama which has to be worked through, but they can come with a fear of reconnection. This fear stems from their fear of being rejected again at some future date. The chances are, rather than being sent to the unconscious mind due to trauma, these aspects were probably forgotten as the individual changed their focus from one set of skills to another. This might sound strange, as a way of creating a dissociated aspect of self, but, to the individual who is not awake to their inner self and how it works, all too often, this is what happens; as we travel through life, we “shed our skin”, we let go of perfectly good aspects of self, thinking we’ll never need them again, and they sink into the unconscious mind. In the process, they create a personality dissociation.

To address that fear, the individual needs to establish that loving dialogue we mentioned earlier. They need to convince that aspect of self, that in future, they will forever be a loved part of self, they will not be forgotten again, and that the individual will work with them to make sure they will not become lost once more.

The individual may be unsure if they can commit to this. That’s quite normal. They are probably doubly aware that they may not have full control over their mind, or their future actions. The trick here, is to get the aspect of self in question, to commit to making sure it reminds the individual it’s there, to provide suggestions occasionally as to things they could do. To make sure that connection is maintained. Each aspect of self needs to know it’s a valued part of the inner family of self. It wants its views to be considered. Once they have completed the reintegration, they will take on-board the aims and wishes of the individual who is head of the family. They will always try to provide positive suggestions, as and when they may be useful. Both parties, therefore, need not worry about this family reunion. They just need to follow through on this internal discussion until both are happy about this future life together, and make an agreement of integration. Once agreement and trust is reached, and both parties can commit to each other in loving honesty, the integration will complete.

Negatively disposed aspects of self

Negatively disposed, dissociated aspects of self often come with a drama. For example, they may want to re-enact the trauma which first caused them to become a dissociation. This is because they need to express the emotions and feelings that were originally rejected and suppressed at the time of the dissociation. They also want the individual to form a new understanding of those events and their actions. Dissociations due to childhood trauma, for example, are often based on the child’s blaming of itself for something that wasn’t their fault. The dissociation takes on this self blame, which becomes reflected to self in the form of future negative thoughts about self. The aspect of self needs to be released from that false prison.

In other cases, the dissociated aspect may come with a death drama. In other words, they may have moved beyond the trauma and simply blame the individual for the dissociation and the pain which that was caused to them, and have concluded that the only solution is for the individual to die. This can be a tricky problem to overcome; the individual wants to reintegrate that aspect of self, however, doing so may cause them the urge to suicide and the reintegration drama will indeed focus on that suicidal tendency. However, this death drama is actually a trust drama. The dissociated aspect wants the individual to die because they do not trust that individual. They do not want to reintegrate with the individual because they do not trust the individual to reject them again at some future point, and so they have concluded the only option is death. The solution to this is to work with that aspect in a way which slowly re-establishes trust. The dissociated aspect needs to hear that its thoughts, feelings, opinions and expressions will be fully supported within the new future reintegrated self. The individual needs to involve themselves in an honest and honourable negotiation with that self-aspect over how they will engage with each other in the future.

It’s important to remind the individual that each self-aspect is fundamentally them, and that their future interactions will simply be “true to self”, and not to fear any potential loss of control, which they may think involve losing part of their self-concept. This whole process is about rediscovering their authentic self, and reintegration is a fundamental aspect of that.

Also, a key part of this process is that we are going to take these negative aspects of self out of shadow as part of the integration process. This means their attitude will perform a U-turn; negatively disposed aspects of self will become positively disposed. They will move from being challengers and antagonists to loving helpers, just like the positive aspects of self already integrated.

Aspects in shadow

When we reject an aspect of self due to trauma, that aspect of self often builds up resentment over time. At the time of the trauma, it was expedient, even instinctive, to relieve oneself of the bulk of that pain by rejecting the internal point of recognition of that pain, and so we fought against its need for expression and sent it to our unconscious mind. Once there, it built up a resentment for being rejected, and this resentment returned to us as negative thoughts, voices, emotions, pain etc. If we as a society knew what we were doing, then we’d know that such trauma rejections of self need to be healed. However, we typically do not recognise this, and instead, the individual continues to suppress their inner pain, until the need for expression bursts forward in some kind of exaggerated mental health symptom, such as suicidal ideation or even psychosis.

However, each aspect of self in shadow holds a secret; secretly, they crave to come back to self, to be reintegrated. They just have a case of seemingly excessive pride, which means they won’t come and ask us directly for reintegration and instead remind us they are there through those negative thoughts, etc. Seemingly, that’s not how it works. They will remind us time and time again they are there, by creating increasingly negative symptoms until those symptoms can’t be ignored any longer. This is why the medication-based approach, that of suppressing these symptoms through tranquillisation, does not work in the long term – the symptoms increase and need ever-increasing amounts of medication to keep them suppressed.

Reintegration of aspects in shadow

As already mentioned, the aspects of self which are in shadow secretly desire to be back in the fold. They want to be an active and positive part of self. However, they are stuck playing out a negative role, and they will persist in that role forever, or until the individual takes active steps to release them from their trap.

The way to do this, is to give them expression, it’s to say to them, “I know you are in pain, I know you are stuck. I want you back on board, and in future, if you feel pain I will hear you, I won’t push you away”. Basically, the dance is a negotiation. They may want the individual to kill themselves. They may have been telling the individual to kill themselves for years. But now there is the opportunity to turn things around. Remember their secret desire for wholeness. Allow them to express, but don’t allow them to cause hurt, pain or danger. Make it clear that their expression is allowed, so long as it does not threaten the health of the self.

Work with them, let them see that the individual can be trusted. This is all about trust. So long as the individual understands that this is an aspect of self, then they should know deep down this aspect can be trusted. Make sure this point is emphasised and let the dance play out. Make sure it is done in a safe environment. In the end, agreement will be reached and the negative self-aspect will agree to come back as a positive aspect of self.

Blocked emotions

Another aspect of individuation which has an impact on the concept of the true-self, is in the case of blocked, or modified emotions. In this case, the child decided to themselves that their emotions were too much; too extreme, too much to handle, too painful to cope with. They may therefore have chosen to prevent their expression by rejecting them, or they may have modified the true expression of self by suppressing their emotions, or even masking them by expressing an emotion which is false for that particular feeling. Thus, the adult will find themselves laughing in the face of crisis, or feeling numb in place of emotional expression, or simply feeling that their emotions do not feel right.

If the individual is to become their authentic self, it is important that they be able to express their true emotions in all circumstances. When they have denied this true expression in the past, this also results in the creation of dissociations in the shadow. Only this time, the dissociation will be one of a voiceless emotion, which can make them a little more complex to reintegrate back into self.

The classic Jungian perspective on this, would be to identify that emotional lacking, and to find an opportunity to have that lacking expressed. What is meant by this, is that the individual should become aware of the emotion which is missing or is suppressed, through mindfulness and constant monitoring of ones emotional state. Then, at that moment of lacking, to connect into their intuition for the sense of what it should be, and give that feeling expression, true expression. By doing this, the emotional block is released, the part of the brain that is responsible for emotional expression relearns to be authentic, based on the mindful leadership of the individual concerned.

However, this relies on an appropriate moment for expression coming along. It also requires the individual to be mindful and aware enough to spot their opportunity for expression at that specific moment. There is therefore another way to release this emotional block. This alternative way involves recreating within oneself the circumstances for the emotion to arise via role-play. In this case, the therapist and the individual will work together to create their own drama through which the individual gets the opportunity to express the repressed emotion.

For example, the individual may have learnt to suppress and deny their anger. In this case, one approach could be to use the “two chair” approach and for the individual to imagine that sitting in the opposite chair is an individual who might make them angry. This can be someone from their current life, their past, or perhaps some historical figure who might raise their ire. The individual would then involve themselves in a conversation with this imaginary figure, allowing themselves to become frustrated, and angry at the imagined responses. In this way, they give themselves the opportunity to allow their true feelings of anger to rise, and for them to give them true expression, to remove the block. Note that this method can be less effective than an example which happens in real life and therefore, the individual may have to repeat the exercise several times for it to have the desired effect. Also, it’s important that for this to work, true authenticity is required; the expression of the emotion should be neither too weak, nor too strong.

Once this ability to express our true emotions is re-established, there comes the interesting situation where in real life, we may need to suppress such emotions for self-preservation. For example, it would not be wise to allow ourselves to get angry in a courtroom; even if we were being considerably provoked. What we have done in this exercise, is we have reconnected that link between our intuition and our emotional expression; we again feel through intuition the desired expression, and we have allowed its expression through our words, deeds and actions.

Now that this connection is established, if at some future point we find it expedient and correct to not express the emotions we are feeling, the right thing to do is to acknowledge those feelings internally (rather than simply ignoring or suppressing those feelings), and to communicate to self, that this time, there will be a deviation from that need to express; we choose not to express it now, but instead to allow for that expression at some point later, perhaps when out for a walk or performing some physical exercise. The key here, is that we are once again in tune with our authentic feelings and emotions, and we recognise that these are valid and correct. We are no longer denying them or feeling that they are somehow wrong or a bad thing.

Complexities that may arise

Shame

When dealing with the reintegration of aspects of the self, some complexities may arise. One example of this, is where the drama presented includes aspects that seem false. The drama, for example, might include memories which the individual comes to believe are in some way false, and may cause them to question the validity of the approach.

An example of this was when one subject was brought a memory of themselves being abused by an unknown family they were certain they had never met. The memory was clear as day, yet the subject had absolutely no recollection of their existence or involvement with themselves.

On further digging, including finding aspects of the memory which confirmed it was false, the aspect of self who presented that memory changed its story. It turned out that the reason for its dissociation was one where it blamed itself, and it therefore felt shame about it, and had created the false memory as a way of shifting the blame elsewhere.

This situation can be surprisingly common and therefore, the therapist and individual need to be aware of the potential for it to arise, and to be on their guard throughout the integration process.

Shame can in itself be a devastating feeling for an individual, such feelings need to be thoroughly aired and understood with an understanding that often this comes from the child’s aptitude to blame itself for the actions of its caregivers who, often, in the child’s eyes are without reproach. Assuming the individual in therapy is an adult, then it’s a case of their adult self giving to their child self that care and understanding that they did not get originally from their childhood caregiver. Explore with them such concepts as loving understanding, forgiveness and acceptance. They need to somehow see that whilst the events of the past could be interpreted as something for self blame, that in fact, how they reacted was incorrect, and it was the caregiver that was at fault for putting their childhood self into that situation in the first place. Both parties need forgiveness for their past mistakes. The adult individual needs to forgive itself, and also its abuser, this concept needs to be explored.

False memories

Other false memories can be encountered on this inner journey into the unconscious self. It has to be remembered that a child can sometimes use its active imagination to create alternative understandings of real events which serve to satisfy childhood desires and needs. These false memories need to be valued as clues to the potential real situation. The child may remember something positive in the place of something negative, and also vice versa. It’s actually quite rare for someone to remember everything from their childhood without embellishment, and in some cases it can become clear that the child has convinced itself of a complete set of fantasies, all aimed at covering up the real situation which at the time the child found too painful or embarrassing to cope with or accept as truth.

In this case, the idea is to remember that these false memories serve as clues. A lie, to be maintained in the long term, often has to have some basis in fact. The task is to dig into these memories, suspending our disbelief, and allow the story to evolve until the truth is realised. By looking into the detail of a potential false memory, often inconsistencies are uncovered. The memory may then change, it may start to become a closer approximation to the truth, further digging may reveal further inconsistencies until eventually something akin to the actual truth is realised.

integration notes

An important part of the reintegration process is to celebrate the successful reintegration of each self-aspect, especially at the point where all the individual’s personal dissociations have been successfully reintegrated.

Reintegration of all aspects of the current self is absolutely a very significant milestone, it marks the point where the individual will come to feel genuine self-esteem and inner confidence. At last, they will be in-tune with their true thoughts and emotions. It is indeed a point the individual will want to remember. This is a particularly significant milestone in anyone’s journey, and is called by some the act of achieving “Christ consciousness”.

Another important point to understand, is that this initial reintegration of each self aspect is not the end of the work the individual will do with that aspect. It’s not a case of “reintegrate and forget”, moreover, each self-aspect carries with it secrets regarding the individuals “truth of self”. These will be communicated to the individual over time, and it’s therefore highly likely that each of these dissociations will need to be revisited over time and that this will be an ongoing process which may last for the remainder of each individuals’ life.

Self-aspects from past-lives

One aspect to bear in mind, is that sometimes our past traumas do not come from this-life, but instead they come from past-lives and form part of that individuals’ karma. The approach here is fundamentally the same as we saw with personality dissociations from the current life; connect to that self-aspect, work through their drama and create the positive circumstances which allow that self-aspect to be integrated with the individuals’ self-concept.

Often, the clues to these past-life dissociations come from our dreams. Sometimes, for example, the individual will have recurring dreams, sometimes nightmares, which provide clues as to lives in the past which have ended whilst still holding dissociated aspects. It’s these aspects that will need to be reintegrated, by way of working through their drama is some way, often, simply having their story told is sufficient to close that chapter.

As part of the therapy, the individual should be encouraged to keep a dream diary and to log every dream they can, no matter how partial or poorly understood. Any dreams which happen between therapy sessions can therefore be reviewed with a view to identifying, among other things, the potential for past-life indicators and clues.

Whilst it’s certainly possible for past-life dissociations to be resolved in dreams, it’s more common for clues provided though dreams and intuitions to be resolved via a more direct approach, for example during an active imagination session. The dream provides a clue about an individual that may need its story to be told, the active imagination session allows for the telling of that story.

Technically, to connect to one’s past-lives, then the connection would need to be enabled by the higher-self archetype. This is one type of archetype which is so close to the individuals’ character, that attempting to connect with it should not provoke any danger of psychological imbalance. So it’s worth, as part of this exercise, attempting to open direct communications with the higher-self. The higher self can provide the individual with advice regarding which past-lives should be contacted first. However, the higher self is not always available, and is not essential to the process of connecting to past-life aspects of self.

It’s important to understand that sometimes it’s the influences of these past-self aspects that have been the cause of the individuals’ inner denial or confusion in so much as sometimes they tell an extraordinary story about self which can prove problematic to accept or understand. They may, for example, see themselves as having lived on different planets, even in different universes, and this information may be at odds with that individuals’ belief system and so cause a form of traumatic response in itself. Also, it’s not uncommon for an individual to remember a possibility for them to be some famous personality.

Sometimes, the individual can become too attached to a particular past-life, they can turn that memory into some kind of ego-based delusion of self-grandeur, and invent for themselves some kind of mission or purpose. This is common, and it’s also a distraction which needs to be avoided if possible. People have a tendency to latch onto such distractions as they see the possibilities for grooming their own ego, as well as it potentially being an easier option than continuing what may be quite a frightening prospect of further self-introspection.

Acceptance is key here: The individual may need to suspend their beliefs and just accept this information for what it is, to complete the reintegration. Over time, they’ll get used to the idea, eventually, they’ll probably come to love this aspect of themselves.

Archetypal self-aspects

Once the individual has reintegrated their personal dissociations and any past-life based dissociations that reveal themselves, they can then move on to the integration of their archetypal aspects. This includes such aspects as their “higher self”, and any personal gods, angels, demons etc.

It’s important to realise that these archetypal aspects may themselves be in negative shadow, and may themselves come with their own dramas. These can be some of the more powerful and overwhelming of the dramas the individual has seen so far and, again, may be a great cause of the individual’s delusions. The individual may, for example, attach themselves to a single archetype excluding the others, taking on that archetypes influence and “spiritual ego” which may cause them to become unbalanced and seemingly unreachable. The archetypal dramas often take on universal themes which in themselves can become overwhelming, themes such as Armageddon, creation and spiritual warfare are common. The individual may become convinced that they are personally responsible for such themes, or that they have a critical role which needs to be expressed and evangelised to others.

At this point, it may help them to understand that such thinking is usually a distraction from their higher purpose, which is to fully self-actualize. And that they need to complete their higher purpose before considering any activities relating to their future. That one becomes overly attached to one particular archetype at the expense of their own growth, which will stagnate. Certainly, each archetype has a higher purpose, and certainly the individual will eventually help to deliver that purpose. However, one must first complete ones own journey, complete their understanding of the totality of their true self before achieving the wisdom to perceive the remaining steps on their own soul journey.

Another point to make is that the archetypes an individual may come across in their self-introspection come from both the collective and the personal unconscious. When they come across archetypes from the collective unconscious, then these may come to reinforce broad, generic themes, applicable to the wider situation. When they come across archetypes from their own personal unconscious, then these come to emphasise entirely more personal aspects of their divine character, and as such are far more integral to the essence of self.

So how does a person know if an archetype is part of the individual’s personal structure? archetypes can be enigmatic, they don’t always come out and say what their relationship is. Some may imply things which later turn out to be not so true. This is the nature of archetypes. They are mystical, they serve a higher purpose, one that we may not be privy to, or be able to fully comprehend.

One source of information can be the individual’s higher-self archetype, and this self-aspect should be engaged for advice. If it is available.

However, the answer to this question may need to come in time, coming as the individual works with the archetypes and travels along with them in their archetypal journey. At some point, it will become clear exactly which archetypes are, for example, the individual’s divine opposite, and which is their source archetype. Patience is required, as well as forbearance because working with archetypes can be confusing and sometimes frustrating. They can seem to make promises that are not kept, they can leave us in the lurch, they can fill us with energy and enthusiasm one day, only to leave us feeling alone and dejected the next. This is not because they are deliberately trying to cause problems, it is simply part of the mystical aspect of this part of your journey into self.

An individual’s source archetype is the archetype which created the oversoul through which the individual was incarnated. This archetype gives the individual their core character, which is then modified by the other personal archetypes. the divine opposite archetype is sometimes called their “twin flame”. This archetype embodies the individual’s anima or animus, depending on their sexual orientation.

Technically, of course, since all is self, then every archetype is a part of self. So this differentiation between personal and collective archetypes is not necessarily as important as it seems. Ultimately, all archetypes will be integrated into the individuals’ concept of self. However, as previously related, the individual’s divine character is based on a combination of a number of specific personal archetypes, and it is these that are essential for integration in order for self-actualisation to occur. This will allow the individuals’ consciousness to be allowed to cross into source. All the other archetypes are not necessary for this journey, and can be integrated into the individuals’ concept of self later, as part of their acceptance of the reality of source.

One clue comes in the form of “guides”, that is, often, one or more archetypes will present themselves as guides for the individual. These can be “light” or “dark”, and may change over time. While it’s true that not all guides will be personal archetypes, it is true that all personal archetypes will be guides at some point.

Dark archetypes

archetypes come in all shapes and sizes. The mix of archetypes that will be involved with the individual is unique to that individual, and are simply a function of choices made by the individual when they set out on this particular phase of their soul journey before incarnation. Some will visit for a moment, others may become seemingly permanent fixtures in the individual’s internal world. Their relationship with the individual is a function of the level of acceptance that the individual has, both for the journey itself, and also for the specific characteristics of each archetype. Thus, the relationship can have friction, or it can be cooperative. As a general rule, the more friction involved in the relationship, then the more likely the individual is to have some form of psychosis event. It’s in the interests of the individual, therefore, to try to remember our set of self-transcendent truths, and to establish a relationship based on love, with each archetype.

In some cases, this can be more problematic than others. A good example, is when the archetype identifies as a demon. As a general rule, most of us have been conditioned with the idea that demons are a bad thing, that they are, for example, evil, and will cause us harm. Whilst it’s true that regardless if our relationship with them is based on love or not, they will still carry out their role as challengers of self. This means they will look to test our boundaries. A large part of their role is to help us establish for ourselves exactly who we are, including what we will and won’t do. This role, is always going to be a deep personal challenge, one that has to be taken very seriously and with great care, and above all, honour. How demons work with the individual is different for each person, but some common themes include; they will send them delusions, they will trigger excessive emotions, they will introduce personal danger, they will introduce the idea of self as being a danger to others, and that others are a danger to self.

Demons will challenge our sense of truth, often by using higher truths, which conflict with our personal truths, against us. This is why often people will say that demons lie. This is usually not the case, they simply tell us higher, often unpalatable truths that we are unwilling to accept. One such truth may be that the individual is God. To the uninitiated, this is a heretic idea, however, to the individual that truly understands our transcendent truths, of course, all is self, and if all that is, is indeed God, then self is God, in fact, all selves are God.

It’s sometimes not possible to understand everything that the demons throw at us, their way is to teach using confusion; they like to make us confused and use the wisdom that through confusion comes illumination. Often when working with demons, it is a case of being able to pass through their zone of influence while maintaining our personal integrity. So long as we keep moving, our knowledge will grow, and in the end, we will pass their challenge. These aspects, too, will become an integrated part of self.

Spiritual self-actualisation

Spiritual Self-actualization is the process of reintegrating all aspects of self into a unified whole. It’s the task of creating a self-concept that is in accordance with their true-self, their true spiritual self.

This is, of course, exactly what we have been doing. It’s the process of rediscovering all aspects of self, be they personal dissociations, past-life dissociations, higher self, or archetypal aspects, then loving and integrating them.

It does not mean we need to become aware of every aspect of self we ever created. Many of these are already on-board, and do not need to be rediscovered unless their existence has some impact on our higher purpose or the current journey of self-transcendence. In the main, the only aspects of self that need to be consciously integrated, are those that have a trauma related drama, those that have direct influence on the individuals’ life, or those that may be needed at some future point. Often, people can become obsessed with finding out about all their past lives, for example. In the main, this is a mistake and a distraction from the individuals’ path of self-actualisation. Overall, the self-aspects that need to be integrated will present themselves, at the right time.

Similarly, because of their pre-existing religious or cultural beliefs, they may think that only certain archetypes are valid or can interact with them. This approach will tend to hinder their journey. They need to understand that what they get, is what they get, not what they want, they need to be open to any possible interaction, from whoever or whatever direction it may come.

It may be informative at this point to review the structure of self of an individual who has already self actualised.

Note: Each structure of self is unique to the individual concerned. Knowing the structure of self for someone else does not provide one with a map that can be followed, but it does give an idea of what the journey ahead may look like. This is an important point – each of us has a different truth, whilst one individual can look deep within and find their personal connection to God, another can do the same and find there is no God. Both viewpoints are equally valid. In fact, the more unique the truth, the more it has been informed by self-introspection, rather than external input, the closer it is likely to be to that individual’s true-self.

Our suggestion, is that the task of the therapist is to help the individual reach the stage of consciously being accepted back into the source levels, or their equivalent. And that involvement beyond that stage is probably not required, though it may, of course, be fascinating.

Based on the included structure of self, the point where the individual passes into source comes after they have reintegrated all self, past-self and archetypal aspects and has passed through what they call the “God-head” or entry point into this physical existence. We’d suggest that the therapist, in their interactions with clients, they keep an eye out for when this stage, however it may look for the individual concerned, is reached.

Implications for other therapeutic models

This therapeutic model is largely based on the Jungian therapeutic model, and is informed by self-transcendence theory and practices. Some of the more common types of therapeutic models include cognitive-behavioural therapy, Dialectic behavioural therapy and acceptance and commitment therapies. Within this section, we will review those approaches and understand how the Jungian model could be incorporated into existing practice to provide a trauma informed recovery model for a range of conditions.

This transcendence-focussed Jungian therapy aims to help people discover their true selves and integrate the conscious and unconscious aspects of their personality. transcendence-focussed Jungian therapy uses techniques such as dream analysis, art therapy, intuitive writing, and active imagination to explore the symbolic meanings of the client’s experiences and thoughts. The trauma theory enhances this model by recognising that the personal unconscious will contain personality dissociations, created as a result of trauma. The model is then further informed with self-transcendent modes of thinking, and practices which enhance the Jungian psychoanalysis which is at the core of the approach.

cognitive-behavioural therapy, Dialectical behaviour therapy, and Acceptance and commitment therapy are three types of cognitive-behavioural therapies that share some common features with Jungian therapy, but also have some significant differences.

CBT is a short-term and goal-oriented approach that focuses on identifying and changing negative thought patterns and behaviours that cause emotional distress. CBT helps clients learn coping skills and problem-solving strategies to deal with their challenges.

DBT is a modified form of CBT that was developed by Marsha Linehan to treat people with borderline personality disorder and other complex mental health issues. DBT combines CBT techniques with mindfulness, acceptance, and dialectics, which are ways of balancing and reconciling opposites. DBT helps clients regulate their emotions, reduce impulsive behaviours, and strengthen their interpersonal skills.

ACT is another variant of CBT that was developed by Steven Hayes and his colleagues. ACT uses mindfulness, acceptance, and values-based action to help clients increase their psychological flexibility and live a meaningful life. ACT helps clients accept their thoughts and feelings without judging them or trying to change them, and commit to actions that are aligned with their personal values.

One of the main differences between Jungian therapy and CBT, DBT, and ACT is the role of the unconscious mind. Jungian therapy emphasizes the importance of exploring the unconscious mind and its contents, such as archetypes, complexes, and the collective unconscious. Jung believed that the unconscious mind is a source of creativity, wisdom, and healing, but also of conflict and neurosis. Jungian therapy aims to help clients access their unconscious material through symbols and images, and integrate it with their conscious awareness.

CBT, DBT, and ACT, on the other hand, do not focus much on the unconscious mind or its contents. They are more concerned with the present moment and the observable thoughts and behaviours of the client. They do not use symbols or images to access the unconscious mind, but rather cognitive techniques to challenge and reframe negative thoughts. They also do not aim to integrate the unconscious mind with the conscious mind, but rather to help clients cope with their current difficulties and achieve their goals.This means that these therapies, whilst excellent in terms of helping individuals create thought models that allow them to cope with their dissociation inspired thinking, do not deal with the core problem – the dissociation itself. The implication being that although the dissociation may seem to be under control for perhaps a short while, it will most likely change to defeat the coping thought system developed as part of the behaviour therapy. It’s also suggested that the condition, as a result of this potential change, could, in fact, worsen, and the individual may suffer more stress and illness. The transcendence-focussed Jungian model, could therefore be used immediately after the CBT has taken the individual out of crisis, to follow up the CBT-based coping with therapy that seeks to treat the core condition.

Another difference between Jungian therapy and CBT, DBT, and ACT is the duration and structure of the therapy. Jungian therapy is usually a long-term and open-ended process that can last for years or even decades. Jungian therapy does not have a specific agenda or protocol, but rather follows the client’s unique journey of self-discovery and individuation. Jungian therapy is also more flexible and creative in its use of techniques, depending on the needs and preferences of the client. However, whilst most Jungian therapy is indeed long term, the transcendence-focussed Jungian model given here is based on the idea that once the client has been shown the basic principles of self-integration, they can begin to carry out their integrations without the need for therapeutic consultation. So whilst the overall process may indeed take some time, it will not have such a resource heavy impact in terms of consultation hours required.

It should therefore be possible to incorporate this transcendence-focussed Jungian therapeutic model into existing CBT, DBT and ACT practices by using the transcendence-focussed Jungian concepts and techniques as complementary tools to enhance the effectiveness of these therapies. For example:

In CBT, transcendence-focussed Jungian therapy can help clients explore their unconscious thoughts and feelings that may be influencing their cognitive distortions and maladaptive behaviours. By using techniques such as dream analysis, word association, and active imagination, clients can gain insight into their deeper motivations and conflicts, and challenge their negative beliefs from a broader perspective. Jungian therapy can also help clients develop a more integrated sense of self, by recognizing and balancing the different aspects of their personality, such as the ego, the shadow, the persona, and the self.

In DBT, transcendence-focussed Jungian therapy can help clients cope with emotional dysregulation and borderline personality disorder by fostering a dialectical approach to their inner experiences. By using techniques such as art and creative therapies, clients can express and accept their emotions in a non-judgmental way, and explore the symbolic meaning behind them. Jungian therapy can also help clients cultivate a more positive relationship with themselves, by embracing their wholeness and uniqueness, and developing their individuation process.

In ACT, transcendence-focussed Jungian therapy can help clients achieve psychological flexibility and value-based living by enhancing their mindfulness and acceptance skills. By using techniques such as meditation and breathing exercises, clients can become more aware of their present moment experience, and detach from their unhelpful thoughts and feelings. Jungian therapy can also help clients discover and pursue their true self, by identifying and aligning with their personal strengths, interests, and goals.

These are just some examples of how the transcendence-focussed Jungian therapeutic model can be incorporated into existing CBT, DBT and ACT practices. However, it is important to note that these therapies have different theoretical foundations and assumptions, and may not be compatible with all aspects of Jungian therapy. Therefore, therapists who wish to integrate this approach should be careful to respect the integrity and specificity of each therapy, and tailor their interventions according to the needs and preferences of each client.

References

Jung, C. G. (1964). Man and his symbols. Dell.

Perry, C. (n.d.). The Jungian shadow. Society of analytical psychology. https://www.thesap.org.uk/articles-on-jungian-psychology-2/about-analysis-and-therapy/the-shadow/

Short, D. (2021). Shadow work: Benefits, how to, practices, & dangers. Healthline. https://www.healthline.com/health/mental-health/shadow-work

Sweeton, J. (2021). A guide to shadow work plus 5 exercises from experts to get started. Healthline. https://www.healthline.com/health/mental-health/shadow-work

Verywell Mind. (2021). Jungian therapy: Definition, techniques, and efficacy. https://www.verywellmind.com/what-is-jungian-therapy-5211138

Transcendence theory

Leibniz G (1996) New Essays on Human Understanding. Cambridge University Press.

Kant I (1998) Critique of Pure Reason. Cambridge University Press.

Husserl E (2012) Ideas: General Introduction to Pure phenomenology. Routledge.

self-transcendence theory

Cloninger CR (2004). Feeling good: The science of wellbeing. Oxford University Press.

Reed PG (2008). Theory of self-transcendence. In: Smith MJ & Liehr PR (Eds.), Middle range theory for nursing (2nd ed., pp. 105–129). Springer Publishing Company.

Tornstam L (2005). Gerotranscendence: A developmental theory of positive aging. Springer Publishing Company.

Kaufman SB (2018). Transcend: The new science of Self-actualization. Penguin Random House.

Tedeschi RG & Calhoun LG (2004). Posttraumatic growth: Conceptual foundations and empirical evidence. Psychological Inquiry 15(1): 1–18.

Wink P & Dillon M (2002). Spiritual development across the adult life course: Findings from a longitudinal study. Journal of Adult Development 9(1): 79–94.

Coward DD & Reed PG (1996). self-transcendence: A resource for healing at the end of life. Issues in Mental Health Nursing 17(3): 275–288.

Wadensten B & Carlsson M (2003). Theory-driven guidelines for practical care of older people based on the theory of gerotranscendence. Journal of Advanced Nursing 42(5): 461–470.

Levasseur M, McDermott F & Lafrenière D (2001). The self-transcendence measure: A validity study. Death Studies 25(1): 37–50.

Intrapersonal transcendence

Reed, P. G., & Haugan, G. (2021). self-transcendence: A salutogenic process for wellbeing. In B. I. Granheim & L. Kalfoss (Eds.),

Health promotion in health care: Vital theories and research (pp. 165-184). Springer Nature Switzerland AG.

Reed, P. G. (1991). self-transcendence and mental health in oldest-old adults. Nursing Research, 40(1), 5-11.

Transpersonal transcendence

Cloninger, C. R. (2004). Feeling good: The science of wellbeing. Oxford University Press.

Reed, P. G. (2008). Theory of self-transcendence. In M. J. Smith & P. R. Liehr (Eds.), Middle range theory for nursing (2nd ed., pp. 105-129). Springer Publishing Company.

Tornstam, L. (2005). Gerotranscendence: A developmental theory of positive aging. Springer Publishing Company.

Self-transcendent theory: Everything is connected

Cloninger, C. R., Svrakic, D. M., & Przybeck, T. R. (1993). A psychobiological model of temperament and character. Archives of General Psychiatry, 50(12), 975-990.

Frankl, V. E. (1985). Man’s search for meaning. New York: Washington Square Press.

Kaufman, S. B., & Gregoire, C. (2015). Wired to create: Unraveling the mysteries of the creative mind. New York: Penguin.

Maslow, A. H. (1971). The farther reaches of human nature. New York: Viking Press.

Reed, P. G. (2008). Theory of self-transcendence. In M.J.Smith & P.R.Liehr (Eds.), Middle range theory for nursing (2nd ed., pp. 105-129). New York: Springer.

Tornstam, L. (2005). Gerotranscendence: A developmental theory of positive aging. New York: Springer.

Implications for other mental health conditions

12 Popular Counseling Approaches to Consider – PositivePsychology.com

Types of therapy – British Association for counselling and Psychotherapy

Jungian Therapy | Psychology Today