Archive for the ‘Complexes and More’ category

Enactments: Setting the table…together

January 11, 2020

In the post below, Enactments: Problem AND Solution? I brought forward some of Philip Bromberg’s observations on the meaning and role of enactments in work with trauma survivors. My Setting the table…together title is shorthand for the importance of our efforts to get our own enactment experiences out on the table, in a manner that is useful to the patient. When a rupture occurs, how we struggle together with the hidden meaning (recognizing the subsymbolic mode of being for the gift that it is, and working directly too bring it into the symbolic mode through our shared discovery process) is the work; yours and mine. When something disrupts/disallows our working this rupture/enactment through together, we will be unsettled as hell. How about them apples!

A part of this that I find so helpful, and so resonant with my interest in the meaning and implication/application of healing only occurs in the blur, is the emphasis on focusing on the emergence, via enactments, of the subsymbolic world.

Again and again Bromberg brings us back to the idea of one dissociative process conditions for another; the work is in our engagement with what shows up, palpably, in co-created dissociative enactments. For this to be fruitful, he suggests:

“During the analytic process, a main part of the analyst’s job is to find words to get his own experience of enacted communication out on the table in a manner that facilitates the patient’s ability to do the same….”

Furthermore, citing Levenson, Bromberg illustrates “…how the analyst’s being pulled into an enactment is not a technical error but an inevitability. (and) … how working one’s way out of the mess of an enactment is a core ingredient of therapeutic action, and how neither patient nor analyst can free himself from the grip of a “mess” without the others help.

Pause on that one: being pulled into an enactment is not a technical error but an inevitability. And: neither patient nor analyst can free himself from the grip of a “mess” without the others help.

Here we have direct support for privileging (my choice of words) the analyst’s efforts to find words for his/her/they own experience of enacted communication.

The idea of privileging the detail finding words to get his own experience of enacted communication out on the table is interesting from the legal sense of the word. It seems to point to an exemption. An exemption from best practices? We do take seriously our responsibility to maintain a conscious observing presence throughout our work with patients; at the same time, this direct support for acknowledging the presence of the subsymbolic layer, as manifested in tracking our enactments, yours and mine, seems to suggest having an active relationship with one’s own unconsciousness, in the service of meeting the patient in their subsymbolic experience, is a most critical component.

Given that, we could ask, would we be comfortable saying getting activated and submitting to a dissociation enabled co-created enactment is a component of best practice? The question is a bit of a puzzle. Perhaps the answer is: “by degrees.” If the therapist, or trainer, or organizational leader, or intimate partner, and so forth, slips into an intense moment of unconsciousness with an acting out component, for all who could see, to see, then what? My advocacy for thinking in blur terms conceptually, is the recognition the violation, as a betrayal of trust, is initiatory for the one on the receiving end of the enactment.

Recall I have suggested that in the absence of good enough ritual elders, traumas can be lived through, but remain essentially incomplete initiatory experiences. At some point, in the midlife or later, we need to open up this encapsulated, episodic memory centered trauma complex in order to re-integrate the split off material and thereby gain conscious wisdom in the ways of the world.

Importantly, perhaps more so if the originator of the wounding is in a leadership position, if the enactment is met with enough consciousness to help the originator get his own experience of enacted communication out on the table, this episode can be deeply initiatory for both/all participants. Given the relative primitiveness of these defenses, offending parties may not be able to use the resources available to surrender to the transformative opening, as John Perry observes in some happy moment. Clinically speaking, for the originator to resist direct participation in the working through is not a conscious choice. We bear witness, and contain the enactment as consciously as we can.

I prefer coding these episodes as re-enactments of the wounding in that the scene, when formulated into an experiential state image, points back to the entire relationship histories of both parties present in the action. That the trusted other presents not as her/they/his known self, but in a possessed state, can be shocking, stunning, deeply upsetting, infuriating, but, really, when I am triggered by anothers submitting to an enactment, pulling me in to add my fuel to the fire, I do want to look primarily at my vulnerability to being confused about what is really going on. This is what co-created means. If I can only focus on what the other did, in this real time moment, I will be stuck feeding the complex, and continue to suffer the re-traumatization of the wound that informed my trigger. Together we have reinforced enough intensity in the conflict between us to disallow either the opportunity to breathe and drop into the core. When one can see the core driving the enactment, one can begin to consider what type of conscious enactment, or portrayal, might enable a transformative shift.

Citing Levenson and Sullivan’s work, Bromberg suggests … “working in the moment with transference and counter-transference experience provides the most powerful context for therapeutic growth.”

“… The process of consensually finding the ‘right words,’ language that symbolizes a new shared reality, is the basis for the development of intersubjectivity where it did not exist... When patient and analyst can each access and openly share their dissociated experience that has been too dangerous to their relationship to be formulated cognitively, the process through which this takes place begins to enlarge the domain and fluency of the dialogue and leads to increasingly integrated and complex content that becomes symbolized linguistically and thus available to self-reflection and conflict resolution…”

“I thus argue that what has been labeled the analyst’s self revelation, if used as a negotiable element in the ongoing relationship, is not only permissible but also necessary: a part of the developmental process that Fonagy … calls mentalization, through which subsymbolic experience is allowed to become a part of the relational self rather than being interminably enacted. …”

“…the Boston group’s findings support the view that “process leads content, so that no particular content needs to be pursued; rather the enlarging of the domain and fluency of the dialogue is primary and will lead to increasingly integrated and complex content…”

On a side note, Christopher Bollas has written beautifully on the image of countertransference readiness. There are always two patients in the the consultation room: “… the other source of the analysand’s free association is the psychoanalyst’s countertransference, so much so that in order to find the patient we must look for him within ourselves. This process inevitably points to the fact that there are two ‘patients’ within the session and therefore two complementary sources of free association.”

These combination of observations, or what sound like core clinical truths, all point to the importance of finding a way to be present in the therapy in one’s own depth process, including what I am calling the blur.

Imaging the Experiential State, Complex Nucleus, and Ego-Self Axis

December 11, 2019

Note from Chuck: I first published this page in 2012. Note for me, my pages – see guide to pages at the top of right hand column – are the fixed building blocks of the symbol system. Posts, archived below the pages, are explorations on a theme.

Taking a look this morning, I decided to bring this page forward for a refresh. My conceptual framework does feel a bit like five ball juggling. I am shooting for identifying the various components, which, taken individually can be grasped quite directly. The challenge is to get them all in the air at once. The heart of this exploration for me continues to be the bridge between the life we live, starting out as infants, coming from an ancestral womb, and the archetypal world, our shared/collective, hard wired resource bank. Seems to me this is the key. As an earlier offering I did not build in hyper links to related plates. This link: Complexes as Bridge to the Symbolic World pulls up an extensive description of this plate’s illustration. Please feel encouraged to search for the core components. Enjoy…and let me know if this seems helpful.

From the experiential state to the complex: developmental failings or traumas severe enough to trigger primary survival defenses, that is, disconnection through splitting, evoke archetypal, hardwired resources in the form of complexes. These are as if image and affect templates activated via a match with the emotional resonance of the here and now scene.

Here I am suggesting we start with picturing the developmental wounding, symbolized by the Experiential State in the mother/father other approaching from the right, as the activating object, caught in the act. Imagine how this episode, one of countless interactions averaged and generalized over time, contributes to the composite Experiential State.

In addition, the complex nucleus, with its image and energy, reflects the fact of the scene’s corresponding evoked archetypal node. This activation contributes it’s ancient pattern recognition and resources in providing spontaneous help to insure survival in the face of a seemingly impossible experience. This plate illustrates the shared elements and places the ego-Self axis in the center, in recognizing the continuum with regards to the degree of conscious access versus effective repression at any given time.

Initiation Dream Series: Healing Splits, Flying, Swimming, & Singing Dawn Songs

September 28, 2019

The following dream is the first of three I want to interpret as a series at some point. The second in the series, the Three Crones Receive the Knife dream posted below, jumped into getting posted first because I was discussing the issue of how/why encapsulated trauma requires special handling, eg: piercing prior to working through. I will be posting the third and writing about how dreams can anticipate or foreshadow future developments.

This one opens with a seminar discussion in which I am concerned with how best to describe the conditions conducive to healing splits. I then have this experience which I would describe as reflective of Borderland Consciousness as formulated by Jerome Bernstein.

11-23-12 Friday AM (after Thanksgiving Gathering): I’m at a conference/seminar/training of some kind, coastal, sprawled out hotel/campus like, with descending levels, when moving from north to south, along the beach to the immediate west. A woman presenter, analyst type, is discussing a case, and makes a conclusion. It is about a young man with a split problem of some kind; I want to carry the dialogue further, as in my mind I picture asking the group to reflect on what each person senses is the essence of what will help heal this state/condition? What would each of us say about our way into this scenario? After weighing the possibility of engaging the presenter and suggesting such an exercise, I decided not to break into the real time possibility, rather I spontaneously pictured asking the group and then, in my turn, offering the vivid, clear guidance which came to me, something like: all that is required is that one who has the experience of both (parts of the split), to be the split, to be in the split, and to be whole, also; that one, that one, in simply being present, creates the container, the energetic field, for the other, the split one, to begin to orient to what is all around, inner/outer, and the wholeness begins to flow in, and where there was/were split(s), the tension goes out, dissipates, and there is first then the bridge between all facets, and then the filling in, and now oneness in diversity. Something like that.

Then, I was separate from the group, making my way from one end of the campus to the other, mostly inside, as if long multi-level hotel, and working down, south, with the ocean to my right, and I started to realize I could fly/lift off/hover my way in negotiating a narrow staircase, and that I like to do this; this took the form of a certain feeling I get when trying this in dreams; I concentrate, and sort of begin by intentionally, when I can feel it, slowly lifting my feet off the ground, and find, yes, I can hang, free from gravity, suspended for a moment, and establishing my feeling of connection to the air and my ability to float/fly, I can then begin to slowly, in this instance, steer/guide myself, through arm gesturing, guiding up, over, back and forth, around and down. I begin to do this with awareness of others possibly taking notice – it is very striking in its quietness and impossibility – but let that go, the issue of calling attention to myself with risk for distracting my process, as I was primarily concentrating intensely on the descent through the narrow staircase, a bit spirally, and was noticing how I thought I should be falling, but instead, I had to work at dropping; pulling with my arms, twisting my body a bit, slowly, quite slowly, with patience and total focus, winding my way down the channel; after this I decided to continue with the flying/hovering, and move up and over a wall, which was open at the top, to the next room/hall over; I was concentrating intensely; effort-full but relaxed, until finally, I was outside, standing on the street at the end of the complex, and I saw a man, one of the event organizers, watching me approach. He said “Chuck?” I said ”You are Patrick?” “Yes, yes.” He said the others had already moved through, and we will join them now for the closing; first we stop and sit at the banquet table (it seems), with evidence of the others having been there. Patrick is to my right, and another man sits down to my left, and introduces himself as “Endrick.” I say I am Chuck. I see the remains of the feast; in front of me are my servings, a number of tasty looking morsels, including a miniature hamburger like roll/ food bite, with a purple berry like “patty” filling. We look at each other; and I say to them “This is a little like the wizard of Oz, when we’re back, and I recognize the two of you from our long journey….” I woke up feeling very amazed and thinking “Endrick?”.

Waking reflections and dreaming the dream onward: When I woke up the owls were calling; I thought about the long sequence and realized it was an interesting and important dream to record right then. I got up, put on my robe and slippers and headed downstairs to I grab my journal; I decided to pass on turning on any lights and keep going down to the daylight basement level and use my newly installed Walter Pelton Bender memorial bathroom to move my bowels. I liked the idea I could turn on the wall heater and relax with the images. I turned on the overhead light on super low and listened to the owls; thought about the fun yesterday, and how much I enjoyed the family, my grand kids, and everyone; as my attention turned to the dream “flying” sequence, I was struck with how those sensations mimicked a salmon negotiating a narrow stream passage; the way I was as if floating, seemed practically identical with swimming, pulling my self through the waters in my descent on the stairway, a carefully negotiated hard work effort, almost in slow motion, that worked. It took the time and concentration it took. I thought about the salmon dream last week; and all the others, and thought about all of this as from view of recognizing a deep initiation into connecting with the salmon peoples, and this dream as contributing to my understanding of this ancient connection, awareness now accomplished at some breakthrough level, and wept with gratitude and wonderful feeling of more wholeness; then I walked outside and approached the trail in the direction of the owls.

They sounded right overhead, with one to my left, one ahead, and one a bit away to my right. I stood quietly, listening, and then moved slowly ahead; I crouched down, doing what I could to get into an owl-like position; the owl to my left flew ahead, above the tree tops, and landed on the very top of a tree within my direct line of site. I thought “this is their dawn song.” I quietly began to call back, joining into their call/response song. The other close in owl flew ahead, and landed in a nearby treetop, also now revealed to me from where I was crouching. I could see both moving as they called back and forth, we, with the third calling from a bit farther south, out of my view. I guess I made the fourth. This went on for a few minutes before the two closest, one and then the other, flew back towards what I imagined to be their nest at the back of our acreage in a very large Douglas Fir tree. By now it was about 7 AM. I recognized this was their dawn song, and I was blessed too be able to sing with them this morning. I slowly walked in the direction of the back acreage and found myself in a spontaneous prayer: thank you brothers…thank you sisters…from nature, to nature, in nature…thank you.

Curiously, along with several other associations to Endrick, when I tried Googling the name Endrick, I found references to Endrick Water, or the River Endrick, a river which flows into the eastern end of Loch Lomond, Scotland. I enjoyed the association I was connecting with an ancient salmon run. On this note, “Magic Words“, a Netsilik Eskimo Poem comes to mind.

Recent Comment and (Un)Ease of Dialogue

September 16, 2019

I received an interesting comment/reflection from ES recently in response to my Complexes page, and while I generated my own reflection on his issue, it took me a while to find the origin post/page, in order to see our exchange. What comes to mind is how I would like to have a more accessible “general” comments flow, perhaps visible on the top page above the latest post. I will be working on how to accomplish this with the WordPress Happiness Engineers. Note my pages, found to the right, are fixed. Below them are my posts from most recent on back, and below them are my source quotes, close to alphabetized by author or topic.

Thank you for your patience!

Piercing Encapsulated Trauma: Three Crones Receive the Knife

August 14, 2019

I want to offer this dream in support of recognizing the issue of how to access encapsulated trauma complexes. Healing requires the dismantling of the defenses which were our survival; one must first cure the partial cure.

11-29-12 Thursday 4:56: Very vivid, short dream with three of us, all women. I’m one of the them, and I am also myself, observing my woman-self as if standing behind and looking over my crone self’s shoulder. We are standing together in a kitchen and we understand we are dead, or have died, and its not a problem for us. The focus turns to the idea, the recognition of the timing being right, for giving and receiving the knife. This is a ritual process we are in charge of doing periodically. It is somehow vitally important we attend to this for the sake of the community. The woman opposite me pulls out several ancient, long curved bladed knives and with great intention brings one forward towards the belly of the woman on my left, making contact and slowly plunging it into her; the movement is a bit downward; I/we can all feel it going in deeply. Then, slowly withdrawing the blade, she turns to see me, signaling now it will be my turn to receive the knife. I seem to ready myself for this by involuntarily shuddering and leaning first forward, leading with my head/chin pulling up and back, offering my belly, and then, intensely anticipating the knife finding my belly, I can’t help flinching and pulling slightly back. I am struck by how deeply I can feel this wounding, penetrating me to my core, opening me up completely; there is a moment of tremendous surrender and release of pitiful grief as I fully experience receiving the knife. Coming out of this deep practicing of having been pierced, I am silently, through my tears, attentive to what will happen immediately, my turn… I am thinking, yes, this is what we do; this is what it is like, it happens like this to all of us. It is painful. This is the way it is.”

At the time I had this dream, my sense was it was a compensatory dream pointing to my ongoing vulnerability to inflation; this offered a radical image of deflation. The intensity and directness of the action suggested I was/am experienced in the giving and receiving of this primary wound. The ritual, anchored by ritual elders, crones in this instance, seemed to be in the service of supporting the community/collective to be continuously aware of the reality of ongoing sacrifices, both conscious, in this case, but also unconscious. A contemporary example of this would be government actions which seem completely removed from the profound impact on the children separated from their parents, without notice.

My analyst offered what seemed to me to be a very helpful interpretation. He suggested the crone on my left represented the opening of encapsulated trauma. While I have been able to grasp the conceptual meaning of this dynamic in this regard, the dream provided a direct experience of the relationship between role of the encapsulation in defending against previously unbearable trauma, in contrast to gaining direct access in the service healing: this piercing of the encapsulation is necessary for one to access the original wound directly.

From this perspective, this sequence signals progress on the continuum of my personal work to “cure the cure”.

In order to access our wounds directly for purposes of healing the split one must both suffer and bear witness to an immersion into the original affects. As Donald Kalsched has observed, for this to occur, a deconstruction of the partial cure defenses is required.

One more comment for now: We clearly have problems with inflation at the collective level. At this level, it seems the three crones are keeping the vigil for all who may not be able to choose deflation. At the human, personal and couple work level, how often do we put our partner in the position of delivering a necessarily deflating message? What might be going on here for you?

Making a Case for Trauma Complexes: Mending the Tear that Always shows…

June 12, 2019

I just decided to open this with a Neal Young lyric from Round and Round.

“Round and round and round we spin,
To weave a wall to hem us in,
It won’t be long, it won’t be long
How slow and slow and slow it goes,
To mend the tear that always shows.
It won’t be long, it won’t be long.”

What is with mending the tear that always shows? I am thinking this tear that always shows captures symbolically the universal experience of the time we encountered something beyond our emotional breaking point. Then, something has to give; symbolically, a tear accommodates this unbearable strain. Stein and Stein, in their discussion of Psychotherapy, Initiation and the Midlife Transition, suggest that these days, in the absence of formal rights of passage rituals for most westerners, the therapy setting can provide the container for transformative ritual processes. They reference the art and science of maieutics – midwifery – as an image for containing and supporting psyche in what is essentially a birthing process: the ego suffers a symbolic death in the process of getting more deeply connected to the guiding Self. The greater consciousness (Self) can not come through the lessor (ego) without a death.

I have suggested that in the absence of good enough ritual elders, traumas can be lived through, but remain essentially incomplete intitiatory experiences. At some point, in the midlife or later, we need to open up this encapsulated, episodic memory centered trauma complex in order to re-integrate the split off material and thereby gain conscious wisdom in the ways of the world.

Had an elder been present at the time of the original insult/injury, something like an episiotomy might have been indicated and offered, to mange the inevitability of the tear, in the service of enabling the birth of the greater awareness, while minimizing the scar tissue.

Here, below, I am trying on the idea that our universal challenge is each of us has suffered a tear somewhere along the way. For me, this tear points to the reality one has suffered through, survived, a core wound; this is a wound of disconnect. We then put in place all manner of workarounds.  Might we just accept and support, together, recognizing any and all lost and/or rejected parts of ourselves? (see not-me (Bromberg) For me the Bromberg frame recognizes all kinds of highly individualized modules of being,waiting to be invited back in; what I am talking about here is the idea that there is indeed a primary, ground zero tear that is the tear that always shows.

I believe Robert Johnson has describe this as the Fisher King wound; the wound which never heals, experienced/received at the time we first registered an emotional overwhelm which our consciousness at the time could not contain.

Walking it through:

You know, we’ve all had our troubles.

Something comes along, at some point, that you just can’t hold; consciousness is ruptured, overwhelmed; one becomes two.

Blessed psyche – blessed as in life saving – comes in and facilitates, manages, finesses this tear; we get split, disconnected, separated within our self. Symbolically, this psychological dismemberment is recorded as a death.

New defenses arise, support workarounds, adaptations. We get through, or not.

These wound-generated defenses form the basis of the partial cure. Partial in that it employs dissociation to cover up the reality of the now-buried-to-consciousness disconnect. Amnesia assists, amnesia for the amnesia enables. We go about our business.

For some, perhaps many or even most, this partial cure may be enough.

But, the fact is, until we can gain access, debride and bring healing into the primary wound, we will be characterologically challenged. Incapable of risking vulnerability, self-self and self-other communications will be burdened by an unseen constraint/constriction.

The partial cure at best functions as kind of governor on one’s ability to feel the feelings which inform emotional intimacy.

Healing this split requires we bridge this divide with consciousness.

Bridging the divide starts with bearing witness to the reality of the chasm.

Creating, embracing a mature consciousness which can priortize staying grounded enough, connected enough, safe enough, to hold the energies of the original split without splitting, is a big first step. This is the place of bearing witness. We recognize the importance of learning to open and hold steady, as we can, in the experience of an immersion into the images and affects which required the split at the time of the overwhelm. Rilke’s image of A Man Watching comes to mind here:

“I can tell by the way the trees beat, after
so many dull days, on my worried windowpanes
that a storm is coming,
and I hear the far-off fields say things
I can’t bear without a friend,
I can’t love without a sister.”

How can we hear, bear, love, in the face of such distress?

Our work is with the partial cure until such time as we can gain access to the hidden disconnect. I am thinking Jung and Donald Kalsched’s work with the divided self complex frame* is about this issue at a radical level. Perhaps it will be helpful to think about a hierarchical short list of events/episodes/scenes contributing to the composite divided self complex.

Accessing the split off trauma complex, suffering an affective immersion into the dissociated experience, heals the split. (See Sandner/Beebe on healing splits)

Understanding conceptually that increasing consciousness and well being puts one in the position to surface one’s inventory of split off episodes of trauma, one by one, sounds daunting. Really? Must I/we go there?

Gaining access to original, encapsulated scenes requires a shift in the defenses that have been deployed to maintain the encapsulation. In his discussions about the nature of Sacred Space, Robert Moore observed when sacred space is present, that which is a source of conflict for the individual or group will come in; sacred space pulls for the de-structuring of the ego, which in turn then allows for contact with that which is seeking to come into awareness. See Eliade.

With the piercing of the encapsulation, a direct, re-experiencing of the wounding becomes possible; the image and affect scene/picture of the whole-body-being-torn-in-two, the primary split, comes into view.

The experience of the relaxing of the typically decades long defense against re-membering the reality of the wound already suffered, is usually accompanied by a profound sense of relief, as one finally gets to consciously know what one has always known. This coming home to one’s self is the felt experience of re-establishing the connection with one’s lost self.

It is the completion of the incomplete initiatory experience.

*This link connects to a short essay I wrote about my divided self complex and includes references to Kalsched’s work in Trauma and the Soul, Kalsched, D. (2013) London: Routledge.

From the Author of “It’s Not Always Depression”

March 1, 2019

While attending the Accelerated Experiential Dynamic Psychotherapy (AEDP) Immersion training last month, Hilary Jacobs Hendel’s book It’s Not Always Depression was identified as a very important offering reflecting the fundamentals of how AEDP works to address transformative change. She apparently has been able to strike a nerve in the collective, helping lay people and professionals alike understand the importance of identifying core realities about family of origin issues, including neglect, trauma, etc.

I did attend a presentation years ago by a mental health managed care company orienting primary care physicians to the importance of helping patients recognize their depression or anxiety profiles as biological, setting up the primary intervention as biochemical. For me, the unintended(?) consequence of this was it discouraged physicians from believing in the importance of their role in standing in for the good enough ritual elder, who, in caring about your life and your troubles, helps you believe in your goodness, and your resources, in finding a way to better manage life’s joys and sorrows. I knew at the time this was message was just plain wrong and said so. It was a spirited debate, but, alas, many good people, providers and patients alike, continue to believe in the need to treat depression as a disease, not a reaction to human life situations.* (see comment below) I do appreciate the important role medications can play in the mobilization and recovery process, but we all are in need of support to recognize our life trajectory, and create a narrative which strives to hold the joys and sorrows which are both our ancestral inheritance and the source of enlivenment and meaning.

I just received an email from the AEDP list serve from Hilary and at first glance, find her blog to be chock full of helpful information. A recent posting demonstrating how she works with the change triangle is very clear and concise. See: https://www.hilaryjacobshendel.com/what-is-the-change-triangle-c18dd

Poking around, I see she has a series of four posts discussing “Getting to Know Your Three Brains”. See: https://www.hilaryjacobshendel.com/single-post/2018/04/09/Getting-To-Know-Your-3-Brains-Part-1-How-Brain-Knowledge-Helps. These are very focused daily process guides to correcting one’s one-sidedness, in the direction of hearing from our minds, emotions, and bodies. She identifies the Self as the core consciousness which can function as the Maestro in the orchestra of the three brains: mind, emotion, and body.

With response ease in mind, I wanted to post these resources and encourage you to check out her work. She seems to be an embodied translator of the AEDP process work, with very accessible applications for self-guiding this work.

Once again, it is curious to me about the way this model identifies the role of Self without any explicit cross referencing to Jung’s original work with Self, ie: ego-Self axis. I find this fascinating and exciting, in that it suggests to me an intersection of depth processes. In the mid 1990’s when I attended an update on self-psychology with my early psychoanalytic mentor Rowe Mortimer, I was delighted to hear him describe how the psychoanalytic schools think about internalized others, ie: mother, father, as “active, dynamic, willing entities. This language seemed a perfect, yes, I said PERFECT bridge to what I had been learning about Jung’s complex theory. It is just this bridge that is at the center of my explorations here: the interface between the experiential state‘s self-other-affect, and the nuclei of a trauma complex, reflecting the archetypal layer evoked by the emotional overwhelm. See: https://healingintheblur.com/2017/08/01/complexes-as-bridge-to-the-symbolic-world/

From my work, the archetypal layer and realm of the complexes contributes a depth which speaks to the possibilities of just how episodic memories of trauma get stored and are indeed waiting to be re-discovered by ego consciousness, in the service of healing original wounds. To be continued.