Archive for the ‘Complexes and More’ category

Finding our way: Trauma Complexes

December 2, 2018

Catching up with old friends over the weekend, I found myself trying out the frame “trauma complex” as a way to describe what I’ve been working on in terms of my resource blog. My apical meristem if you will.

I am using the term trauma complex to suggest split off, encapsulated, episodic memories, memories which when viewed in their experiential state form, image and associated affect, were likely to have evoked archetypal layer resources. Jung’s complex theory suggests the nucleus of a complex is composed of two elements: the image of the scene of the wounding and it’s associated evoked archetypal node/energy/affect.

In my Getting Back Into the Boat post, speaking to the level of emotional intensity sufficient to trigger the episodic memory system, I noted:

“From the conceptualization of the ego-Self axis, such wounds symbolically knock the 110 voltage wired ego temporarily out of the boat of consciousness, and drop down into the deep waters of total psyche, in the realm of the Self. Here, they remain as if in suspended animation until the conditions are favorable for their re-integration. These are the original encapsulated episodic memories which form the nuclei of our complexes. On a side note “suspended” is misleading in terms of these are not energetically inert bundles of split off trauma. Their energies are not diminished by time and space.”

If I were to diagram this evolving detail, I could try just representing the experiential state complex image contained within a capsule. This highlights the encapsulated trauma complex’s functioning as a bundle. Let’s try this:

EncapsulatedExperientialStateComplex12.2.18

Note the the experiential state, including the red C ComplexSymbolpngdesignating it is also the nucleus of the complex, all contained within a capsule. The encapsulation detail helps us remember the importance of recognizing the partial cure as a solution which must be mortified. The dissociative defenses maintaining the partial cure will not allow direct, healing contact with the original wound episode. Until we can drop the partial cure defenses, we will continue to be locked out.

Gazing upon the image, I must say it also looks a bit like a bandage!

Here my emphasis is the trauma complex is a more or less effective container for binding and containing an episode of this-world-relational-failure, with, importantly, it’s associated evoked mythological/archetypal image and affect. I proposed this in my Musings on Metamorphosis: the Complex as Chrysalis post.

This system for managing the original split off trauma relies on encapsulation of the original wounding, like the oyster’s ability to create a pearl.

Next time around I want to talk about this from the perspective of dueling partial cures.

DuelingEncapsulatedExperientialStateComplexes12.2.18Yours? Mine? Shall we dance?

 

 

 

 

 

Hags and Heroes: A Feminist Approach to Jungian Psychotherapy with Couples, 1984, by Polly Young-Eisendrath (Source Quotes)

November 18, 2018

These source quotes are part of Polly Young-Eisendrath’s set up for the telling of the Arthurian legend Sir Gawain and the Lady Ragnell: “What is it that women desire most, above all else?” She orients us to the relationship problems associated with the loss of basic trust, and a cluster of associated archetypal energies: the archetypal feminine, the archetypal masculine, the Great Mother, the Terrible Mother, and the Jungian idea of the negative mother complex.

”The story of Sir Gawain and the Lady Ragnell provides a unique map or template through which to view a woman’s response to loss of basic trust. Basic trust is defined as both a sense of “continuity of being” (to use D. W. Winnicott’s term) in relationship and as the experience of secure reliance on another person to provide for one’s primary emotional needs within the interpersonal field of that relationship. Basic trust is synonymous here with attachment and specifically related to John Bowlby’s concepts of attachment and loss in human relationship.

The attachment of infant to parent is the initial interpersonal field in which the archetypes of Great Mother and Terrible Mother, as typical human experiences, are activated… we need only the images of the Great and Terrible Mother, of the provident goddess and the dreaded hag, to help us grasp the characteristics of attachment that we will explore. More specifically, when a woman feels continuous and “held,” or adequately embraced, in a relationship of basic trust… she experiences herself as an agentive “person.” As members of our species, we are “personal” when we feel ourselves to be agents of our own lives (or “useful” to others) and to be worthwhile or esteemed. We feel ourselves to be contributing members of our species, reflected by our partners as adequate, agentive and valued.

The image of Great Mother, as authority and nurturer, is the positive emotional experience of knowing one’s love is “good.” Interpersonally, it is the experience of being loved, held and nurtured by the other, of feeling oneself as good. We all need Great Mother experiences to feel that our nurturance is bountiful and powerfully good. The image of Terrible Mother, as savage goddess or hag, is the negative and overwhelming emotional experience of knowing one’s love is “bad” and feeling oneself as ugly, mean, overwhelming and destructive. Both negative and positive attachment experiences involve strength and power; both are necessary in relationship, but neither should become the dominant mode for personal identity on a continuing basis. As with other archetypal states, Great Mother and Terrible Mother are transitory identity experiences which are “bigger” then the person.

The story of Sir Gawain and the Lady Ragnell sketches out in a clear and practical way the problem of identifying with the hag or Terrible Mother. The hag, nag or bitch of contemporary couple relationships is quite prominent in psychotherapy literature as the domineering, suffocating, and overwhelming mother who must control family life at everyone’s expense. Through the help of the story, we come to respect the hag and to see her dilemma empathically. We learn that when relationships reach a breakdown in basic trust, when all rational solutions have failed and both partners are alienated, we should listen to the hag. Only she knows the answers that we’ll restore trust to the relationship.” (pp. 10-11)

The Importance of the Archetypal Feminine

For our purposes here, the archetypal feminine is the province of relating and caregiving. This is the domain of sustaining human and natural life within the human group. In other words, it concerns joining, attachment and involvement with people, things, and ideas. Its opposite, the archetypal masculine is the domain of distancing and separating. The masculine is characterized here as binding off, separating from, and aggression toward nature and human beings for survival purposes. The masculine involves dividing and separating, waging war and making boundaries, as well as analyzing people, things and ideas as opposed to the experience of joining with them. The following statement from Peggy Sanday, an anthropologist who has studied gender-related power differences in over 150 tribal and modern societies, further clarifies these distinctions as they pertain to human relating and culture:

‘One is struck with the degree to which the sexes conform to a rather basic conceptual symmetry, which is grounded in primary sex differences. Women give birth and growth children; men kill and make weapons. Men display their kills (be it an animal, a human head, or a scalp) with the same pride that women hold up the newly born. If birth and death are among the necessities of existence, then men and women contribute equally but in quite different ways to the continuance of life, and hence of culture.’ (Peggy Sanday Female Power and Male Dominance; On the Origins of Sexual Inequality, p. 5.

Because there are serious anthropological questions about whether these archetypal themes of “primary sex differences” are actually universally sorted out along the same gender lines i.e. feminine for women and masculine for men, I do not assume that women and men represent these archetypal domains through their gender identities. Rather, I’ve come to see both domains as potentially available to each gender for both identity and action purposes.

Our story helps us to understand what happens in intimate relations when the ordinary tasks of caregiving – managing a household, rearing children, sustaining emotional contact and soothing and healing wounds are devalued. When women and men devalue these activities, whether consciously or unconsciously, they fall into those habitual patterns and modes of relating which are connoted by the Jungian idea of the negative mother complex. This complex comprises behaviors, ideas, images and feelings that are concerned with escaping the intimacy of giving and receiving care. The negative mother complex is thus related to the idea of devaluing or excising the feminine from one’s identity and activity.

In our present society, men have a tendency to devalue the feminine in themselves and in women. Many feminine attributes are considered ”weakness” in traditional male gender identity. Consequently, men struggle to exclude and differ with women and with the concerns of care-giving in order to maintain separate identities as males…

Since women are the primary caretakers during almost everyone’s childhood years, the voice of female authority rings powerful tones. Men do not simply differ from women rationally or objectively; they often feel what Karen Horney has called “dread of women” and feel compelled to fight the feminine (both inside and outside) in order to experience any personal power in their male identity.

Women, on the other hand, must identify both with the devalued, “inferior” aspects of the feminine and with the powerful projections of female authority. Women feel at once too weak and too powerful in their mothering and authority. When basic trust is low and devaluing the feminine is high, then a woman tends to feel quite wholly identified with the negative and inferior powers of the hag, the witch or the Terrible Mother.” (pp. 12-13.)

“…We are ready, now, to turn to the story of Sir Gawain and the Lady Ragnell, which poses the question: “What do women really want?” This question, more than any other, provides a guide for us in doing therapy with couples who have lost basic attachment and trust in their relationships. Furthermore, it is a question which can lead us to the liberation and revaluing of the feminine both inside and out, in ourselves and in the lives of all men and women, for it directs us to the very heart of our humanity, to a concern for intimate relationship. Our failures in family making (not to be understood as the nuclear family ideal), our waste of human, animal and other natural resources, our despair about cooperating with human beings in other societies, and our oppression of our own partners and friends all reflect our devaluing of ordinary caregiving.” (p.15)

These source quotes are from: Young-Eisendrath, Polly, Hags and Heroes: A Feminist Approach to Jungian Psychotherapy with Couples, 1984.

For a Wikipedia orientation and brief overview of the story see:

https://en.wikipedia.org/wiki/The_Wedding_of_Sir_Gawain_and_Dame_Ragnelle

See also my post on Embracing the Hag.

The Importance of Getting Triggered

September 15, 2018

Thinking about my conceptual frame Couple Experiential State Complex as Activated Threshold, I have been struck this week by the importance of focusing on tracking when we, self and others, get emotionally triggered.

By using the word triggered, I am hoping to tap into our collective, universal sense of knowing we are getting hijacked by something intensely emotional. As in getting one’s button(s) pushed.

A classic extreme example referenced in the early diagnostic manual for PTSD is if you were raped in an elevator, just seeing an elevator can evoke or trigger intense emotional and physiological reactions.

I have been making the case a spike in emotional intensity is the simplest indication we are activating/activated, announcing to all who can perceive, the presence of the blur.

From this perspective, if/when a microfracture in communication pulls us into a blur state, how can we recognize the conflict as meaningful? Might this really be an unbidden, spontaneous opportunity for healing? What if there is no such thing as fighting over little stuff?

Fred Kaufman has a post on LinkedIn Every Emotion Is A Love Story. I find this to be a great opener. If we can trust the emotion is right, but our consciousness of context and setting may be confused, we can turn our energies towards trying to drop into the deeper story. As Rumi advises in A Night Full of Talking: Everything has to do with loving and not loving. If we try on making the case the emotion is correct, how can we access the trauma complex driving the blur? Under what circumstances is this present overwhelming emotion appropriate?

Preparing oneself to enter into such a healing moment includes learning to see the power struggle as a co-created complex. From this perspective, the ritualistic elements reflect what we think of as repetition compulsions or re-enactments of the wounding. In alignment with Bromberg’s description of co-created dissociative enactments, these serve to bring the essence of the original wounding, with it’s associated transference and countertransference dance, palpably into the present moment.

In his discussion of the complexes, in their favorable aspect, John Perry observes: “The repetition compulsion, as has been pointed out so often, provides the ego the occasion again and again to encounter these rejected components of development in order finally to assimilate them in some happy moments….” My sense of what he means by “rejected components of development” is simply the recognition the absence of an elder presence allowed the violation to overwhelm the vulnerable child or adult, necessitating the activation of archetypal layer defenses, ie: a trauma complex. What was needed at the time to understand and work through the emotional overwhelm is still needed. I have played with this in thinking about the function  complexes serve in my Musing on Metamorphosis: the Complex as Chrysalis post. I have to confess for me, teleology is a big word! But, I believe it works!

In closing, I have included the graphic above to highlight the Participation Mystique &/or Trauma Portal detail.  We are all involved all of the time with some deeper level of consciousness, a multiplicity of self-states if you will, which wants to inform us about what more is going on. Because I tend to think about getting hijacked into negative emotion enactments, I find the idea getting triggered serves the blur’s function in opening a portal into the associated trauma. The repetitive couple complex enactments do seem to provide a portal into our most painful relationship failings.

Clearly, we need each other to approach going there. What is needed may be as simple, and as difficult, as dropping into the original scene, so that we may feel all of it, within relationship, bear witness together, and get the story told. (See Sandner and Beebe for an articulation of what it takes to heal a split.) This reflects the conceptual notion traumas, until they can be suffered consciously in the service of re-integration, are incomplete initiatory experiences. Creating the conditions, essentially accessing a consciousness that can bear to suffer the wounding without splitting, is the work.

If we can only hold onto the here and now, this world enactment – what you/he/she/they did or did not do to uphold our loving – we are doomed to continue with our co-created dissociated enactments.

Why not make a dedicated effort to sit with our deeper selves? We have to find a way to get to what was my part in initiating or participating in the dissociation just now? Can we strive to bear to feel as vulnerable as we may be feeling? To be continued…

Philip Bromberg on Self – States

June 19, 2018

Source quote plus comment:

“If an analyst is listening carefully he will often be aware that a sudden change in ‘topic’ is accompanied by a change in self-presentation, including affect but by no means limited to it. From my frame of reference, what is taking place is defined neither by the change in topic nor the change in affect but a switch in self – states and in the respective realities that organize them. One’s clinical ear hears the voice of another part of self and has the opportunity to invite it into relationship by accepting it in its own terms rather than talking about it as though the part that has just emerged is simply a change in mood. For those who are not yet totally at home with how the concept of self – state is different from a shift in affect or mood, let me offer a one sentence clarification: Self – states are highly individualized modules of being, each configured by its own organization of cognitions, beliefs, dominant affect and mood, access to memory, skills, behaviors, values, actions, and regulatory physiology. (Chuck’s bold)

When all has gone well developmentally, each self – state is compatible enough with the modes of being that are held by other self – states, to allow overarching coherence across self – states, which in turn creates the capacity for sustaining the experience of internal conflict. In treatment, however, when proactively protective dissociation is operating, self – state shifts are most likely to reach the analyst’s perceptual awareness if he is able to freely engage his patient with the stance of participant – observer. Or so I contend. Why should this be the case? Because the shifts may be discerned initially not as something in the patient, but as a destabilization of the analyst’s own mental processes, an awareness of discomfort that he does not immediately recognize is a discomfort that is linking him to his patient through a dissociative enactment that is taking place while they are participating at a verbal level.” Page 72-73.

Comment: I will be creating a separate page for this source quote at some point. For now, I wanted to get it posted in anticipation of commenting on it from the perspective of more language and theory about others, entities, agents, archetypes, components making up experiential state scenes, figures populating the nuclei of complexes, and the images and affects associated with invarient organizing principles. My interest in the blur reflects my tracking of the importance of finding a way to embrace these less conscious beings that keep trying to show up in the service of winning back as much of our lost selves as humanly possible.

Reading that last line above and my choice in using the language “less conscious beings” I am struck with the need to clarify “from who’s perspective?” The challenge is recognizing that these beings have their own consciousness. It’s more of a question of how much awareness, on a continuum, might we have in a given moment of their presence or influence. Something like that. 

Philip Bromberg, The Shadow of the Tsunami and the Growth of the Relational Mind. 2011.

Prince Lindworm: A Robert Bly Story Telling and Interpretation

January 26, 2018

This is a 38 minute YouTube audio tape of Robert Bly working the story known as Prince Lindworm. The description provided notes this is: “a parable of your relationship with the hostile twin coiled inside you—who was cast away during childhood, who waits years before roaring back into your life and begins swallowing those around you.” The story is … “Followed by an in-depth discussion of the story’s meaning at the 1993 Minnesota Men’s Conference. http://www.minnesotamensconference.com

I will be adding a few comments at a later date .

Standing up to complexes is always very difficult.

Embracing the Hag

November 9, 2017

Here is an interesting frame offered in the discussion following the story of Sir Gawain and the Lady Ragnell: What Do Woman Really Want.

“Embracing the hag’ initially entails coming to terms with what is dark and frightening in oneself so that one can release the partner from the burden of carrying one’s resentment, frustration and despair. Each person needs to recognize and sort through resistance and fear of change, her or his own repressions, and the dominance of particular aspects of one’s own self.

The problem of confronting and embracing the disappointments and frustrations in oneself can be conceptualized as a process of differentiation between the concerns of attachment and those of dominance within the couple relationship. When a distressed couple enters therapy (usually through the wife’s insistence or because a child has “brought” the couple to therapy by acting out), the partners are usually operating out of a “dominance-submission” posture rather than an “attachment-separation” one. The basic mode of intimate relationship is the instinctual pattern of attachment and separation. When this pattern, with its expressive gestures, symbolic meanings and recurring actions, is abandoned in favor of a dominance pattern or “power struggle,” each person feels threatened and depressed on a day-to-day basis. Instead of the two people relating emotionally as interdependent individuals with the ability to see and satisfy each other’s needs, they relate as a symbiotic or fused unit in which one person is “on top” and the other is “underneath”; there is a constant power struggle on every issue.

Although the two people may recognize the non-rational nature of their struggle (e.g. they may say, “It’s ridiculous, but we just can’t stop fighting over petty matters”), they feel it is impossible to stop struggling. Until both people face the meaning of dominance and submission in their relationship, which almost always involves the devaluing of the feminine, they cannot shift their concerns to attachment. Confrontation with the potential loss in their situation, through the therapists’ backing and elaborating the voice of the hag, often moves people out of the power struggle that had been so prominently in the center. This is just the first step in working through the dominance and submission concerns, however.” (p.21)

(My italics)

Young-Eisendrath, Polly, Hags and Heroes: A Feminist Approach to Jungian Psychotherapy with Couples, 1984


Intolerable Suffering and Neurosis

October 2, 2017

I chose the heading above to re-introduce this quote from Sandner and Beebe:

“Jung contended that neurosis sprang from the tendency of the psyche to dissociate or split in the face of intolerable suffering. … Such splitting ‘ultimately derives from the apparent impossibility of affirming the whole of one’s nature’ (Jung 1934, p. 98), and gives rise to the whole range of and conflicts characteristic of feeling toned complexes. This splitting is a normal part of life. Initial wholeness is meant to be broken, and it becomes pathological, or diagnosable as illness, only when the splitting off of complexes becomes too wide and deep and the conflict too intense. Then the painful symptoms may lead to the conflicts of neurosis or to the shattered ego of psychosis. The way back, the restoration – perhaps always partial – is the work of individuation. …”

Let’s think about the idea that such splitting ‘ultimately derives from the apparent impossibility of affirming the whole of one’s nature’.

Might we choose to embrace our inner guidance? Dedicate ourselves to making a place for our true selves? Not easy!

 

 

 

 

Complexes as Bridge to the Symbolic World

August 1, 2017
ComplexSymbolpng

As I prepare to move into diagramming the next step on projective identification, I find I want to support reviewing complex theory as it comes into play here. My graphic representation signifying the presence of a complex is:  The key is in seeing and recognizing the significance of the overlap between the experiential state image and the image of the complex nucleus. I have tried to capture this in my page on the experiential state as a complex nucleus. Below I am going to bring forward some of my psycho-educational symbolic overview page discussion of this detail:

“Complexes as Bridge to the Symbolic World: In its mysterious, true symbol system aspect, these images hold something beyond that which I can consciously fully grasp. An image functioning as a symbol both informs us about, while at the same time protects us from, an emerging, essential to conscious life awareness. Jung (1921) defined the symbol as “the best possible designation or formula for something relatively unknown yet recognized to be present, or required.” (Jung, C.G., CW6)

The symbol comes alive for me in the Experiential State as Complex image.

The elements present combine the internal representation of self/other/affect, in its scene remembered composite form, with its associated complex. In its experiential state aspect, it captures the essence of one’s family of origin experience. Countless interactions averaged and generalized over time serve to inform the transference at the level of primitive invariant organizing principles.

From a complex perspective, the experiential state image mirrors directly the key elements comprising the nucleus of a complex: an archetypal energy, or dynamism, and the scene of activation depicting the object “in the act.” The presence of archetypal energy suggests the resources of the collective unconscious have been called into service and will need special consideration.

analytical psychology complex nucleus image affect evoked node

Jung’s formulation of the complex bridges personal experience with the archetypal world. Complexes are generated in response to overwhelming personal life experiences. Murray Stein, on the structure of the complex, notes:

“. . . Jung describes it as being made up of associated images and frozen memories of traumatic moments that are buried in the unconscious and not readily available for retrieval by the ego. These are repressed memories. What knits the various associated elements of the complex together and holds them in place is emotion. This is the glue. Furthermore, “the feeling-toned content, the complex, consists of a nuclear element and a large number of secondarily constellated associations.”(19) The nuclear element is the core image and experience on which the complex is based – the frozen memory. But this core turns out to be made up of two parts: an image or psychic trace of the originating trauma and an innate (archetypal) piece closely associated to it. (Stein, Murray, “The Structure of Complexes, “Jung’s Map of the Soul, pp. 52-53.

Traumatic experiences, by virtue of their energies having overwhelmed the ego’s ability to stay conscious, evoke specific archetypal responses, thereby connecting us to the hardwired resources of the Self. The associated nuclear element, the evoked node, provides access to the collective memory of the human experience with the same insult/injury at hand; through this activation pattern recognition resources become available to inform our personal response.

For an example of one such bridge, imagine a young child unexpectedly finding him/herself confronted with an extremely distraught mother or father. Edward Edinger observed: “When the child Maneros witnessed Isis’ terrible loss and grief upon seeing the dead Osiris, this awesome sight was so intolerable to Maneros that he fell out of the boat and drowned.” (Edinger, Edward, Anatomy of the Psyche, p. 60.)

This mythological image helps us understand the power of an upsetting personal experience at the level of the archetypal layer; it may be that while part of us that was able to stay in the boat, another part may have symbolically fallen overboard and drowned. We may not be conscious of or remember this detail. Edinger, reflecting on male psychology, goes on to say: “Most men, if they are honest, will acknowledge having had the experience of Maneros when confronted with a woman’s intense grief, desire, or anger”.

This “scene” can become the nucleus of a complex; when this happens, the complex nucleus records and contains the original activating scene of the trauma.

In this respect complexes serve to archive wounds of overwhelm, preserving them until such time the conditions allow us to revisit and heal that which has been split off from consciousness. They also function as dynamic, energetic, sub-personality-like entities. When activating, or what we call constellated, complexes challenge ego consciousness for the driver’s seat, pushing for unconscious enactments.”

Comment from today: We are all blessed with a repository of ancient knowledge via the hardwired resources of the collective unconsciousness. From an evolutionary standpoint, it seems this system is biologically auto-updating. When we experience in this life time an event of emotional significance, the corresponding evoked archetypal node contributes help in the form of image, affect, and energy.  The archetypal layer, by definition primitive, archaic patterning, resists ego level defense efforts to intervene directly. This detail speaks to the necessity of learning to think symbolically, as in the dream, mythology, and fairy tales, in order to cultivate one’s relationship with the archetypal realm.

My experiential state complex graphic representation is:

ExperientialStateComplexpng8.1.17

Projective Identification: Informing the Experiential State

July 9, 2017

In the Bollas quote posted below, we are invited to picture an interaction between a father and child complicated by the father’s not conscious enough awareness of his personal issue with feeling guilty over impulse buying or the pressure created internally by the urge to be impulsive.

For your response ease, here is the Bollas quote from the link (edit 7/10/19):

”Kleinian psychoanalysts, in particular, have focused on one way in which a person may rid himself of a particular element of psychic life. He does so by putting it into someone else. If a father feels guilty over impulse buying or the pressure created internally by the urge to be impulsive, he may break psychological contact with this impulse and its inspired guilt by criticizing his child’s ordinary impulsiveness. As the parent unconsciously rids himself of this unwanted part of himself, his overly censorious relation to the child’s impulsiveness creates the ‘desired’ effect. Unable to bear the father’s censorious approach, the child becomes even more impulsive. In studying human relations, whenever we note that one person compels another to ‘carry’ an unwanted portion of himself, then we speak of ‘projective identification’.

I believe there is a process that can be as destructive as projective identification in its violation of the spirit of mutual relating. Indeed, I am thinking of an intersubjective procedure that is almost exactly it’s reverse, a process that I propose to call extractive introjection. Extractive introjection occurs when one person steals for a certain period time (from a few seconds or minutes, to a lifetime) an element of another individual’s psychic life. Such an intersubjective violence takes place when the violator (henceforth A) automatically assumes that the violated (henceforth B) has no internal experience of the psychic element that A represents. At the moment of this assumption, an act of theft takes place, and B may be temporarily anesthetized and unable to ‘gain back’ the stolen part of the self. If such extraction is conducted by parent upon a child it may take many years of an analysis before B will ever recover the stolen part of the self.” (pp 157-158)

Discussion

The concise pattern language based example does not comment on a possible continuum of alternatives to this father’s reliance on employing this defense, only that for him the stage is set to rid himself of this discomforting conflict by simply putting it into someone else. This works, allowing him to break psychological contact with this impulse and its inspired guilt… Unfortunately, the cost of this ridding is to find/experience cause for alarm in what is described as, in reality, his child’s ordinary impulsiveness. Through his overly censorious criticism of the child, the father off-loads his burdensome urge-to-impulse-and-inspired-guilt (complex). This is a blur moment. Most people looking in on this exchange would recognize a deeper dynamic at play, something a bit or more off in some way, but not so with the father. By design, one’s consciousness is protected entirely from experiencing the dynamics responsible for the impulse/guilt conflict in need of discharge, as well as it’s origins.

ExpStateSelfOtherAffect

Representing this image/affect graphically as an experiential state scene, we can try picturing the father in the act of criticizing the child. Imagine the depth of expression for both, surrounding the giving and receiving of the wound. I am suggesting wound here, because of its identified unconscious dynamic. The father is, through this mechanism, transferring his personal conflict with impulses and guilt into the child.

How might we think about the whys? Why this mechanism? Why now? What is adaptive about its deployment? How is it likely to effect the child, over time? In the instance of this example, we see a parent has misinterpreted or miss-apprised what is identified as in reality the child’s ordinary impulse. The father is reacting to his child’s identification with the father’s projection, not his child.

From the perspective of the child being criticized with an unconscious-to-the-father overly censorious driver, we can picture this scene as one which will inform the child’s developing experiential state on the theme of something in me is not OK.

The experiential state image is a useful tool to think about what psyche does with encapsulated episodic memories. Recall, humans as early as several weeks of age demonstrate the capacity for episodic memory: in this memory storage system emotionally charged episodes get swallowed whole, encapsulated and stored, without being fully inventoried. It seems as long as unconscious contents remain unconscious, their intensities are not diminished by time and space.

When we get emotionally triggered, it is likely one of these highly charged capsules of traumatic experience has activated, contributing it’s resonant emotional tone to the scene. Typically, the encapsulated trauma memory does not announce it’s role in providing the emotion. Again, this is the blur.

If we were to orient the father to his vulnerability to employing such a defense, with increasing awareness, he might choose to experiment with checking his impulse to censor his child. If he is able to do so, what might he notice? The increasing internal pressure may well lead to a spontaneous memory or feeling. From a psychodynamic perspective, it is possible an unthought known can begin to be thought about.

The action disorder formulation gets at this starting with the observation: “Any affect or emotion which in its raw and unaltered form is too intense to be controlled by will alone may need its ritual. Without ritual, such energies may inundate the ego and force it into acting out or into obsessive behavior. Ritual brings about containment and acceptance, control of intensity, and ‘dosage’.” (Whitmont, E., Return of the Goddess, p.235.)

At a personal level, we may or may not have much of an idea about how much of a charge we are carrying related to still split off trauma.

At the level of at least doing no harm, the father in his unconsciousness is likely to be initiating a reenactment of his original wound.  From this perspective, what he puts on the child and what the child experiences, will quite likely be an out-picturing of the father’s core experiential state scene. Almost from the beginning, any two who would love will be generating a core internal image or representation of what it means to be in relationship. See Developmental Considerations)

dancepartytextlesspng

The father, suffering at some level with feelings of guilt about impulses, rids himself of the conflict by putting it into the child. His psyche sets the child up to become identified with the unacceptable impulsiveness projected onto him, setting up the father’s feeling justified in using a critical tone to find the child guilty as charged. This is the blur dynamic.

In truth, while the father is in the stage of life where in he can choose to embrace corrective experiences leading to the dissolving of the irrationality contributing to his experiential state scenes, the child is in the phase of coalescing of his/her experiential state. Recall, my first orientation to the concept of the experiential state was the fact that it was the single composite picture informed by every important interaction concerning wounds to loving. I find it helpful to think about multiple emotional challenges, on themes, which can still then be collapsed into one.

I’m going to post this now and try to approach it by reworking the graphics in the Representation of Persona Submitting to Emotion plate.

Take Two: Conscious Enactment

December 10, 2016

Conscious Enactment: from the Blur to Healing and Wholeness

What do I mean by the concept of  conscious enactment?

Let’s start with what it isn’t. Take a moment to reflect on an encounter with the blur.

When the blur is working, we believe in the reality of the manifest content. This means what gets our attention is our here and now problem, and our best guidance is too call it out and commit to resolving it together through conscious action. Sounds good. But, from the dream time perspective, if either of us has a sense of there is more here, something about the tone and intensity of the problem or need, then we want to consider the blur aspect.

This means examining the difficulty from the perspective of microfractures in communication.

What is being shown through the blur is an out-picturing of an original wounding episode(s). Psyche’s shorthand is to reduce this to an experiential state scene: something has happened, self and composite other are captured with expressions reflecting the core primary affects associated with the scene, eg: shame, abandonment, fear, anxiety.

This is the layer of the latent content.

In short, I am proposing conscious enactment as the intention to revisit the blur for the purpose of  surfacing the underlying experiential state driver of the microfracture.

Hence, take two. We want to embrace as many takes as it takes(!) to satisfy the opening and experience the deeper affects and witnessing attendant to the recovery of split off emotional life.

One more important idea: from the co-created system perspective, it is helpful to consider each participant is contributing to the core material being evoked through the blur. When consciousness can not contain an activation, if the complex is allowed to expand and split, then the figures in the experiential state, eg: raging/abandoning parent and reactive terrified child, will each attempt to hijack the ego and command the bus. When this happens, with the split, the “other” is projected onto the environment. We are both at risk for being possessed by either of the complex entities. This dance is now in the service of the re-enactment of the wounding. When one can see the blur as a kind of threshold, the opportunity for deeper healing is at hand.

In calling for Conscious Enactment, I am proposing we turn our attention to identifying the experiential state component hypothesized to be driving any blur state.

How directly might we make the shift from wound/defense to opening to the opportunity to have the most longed for dialogue? Can we imagine what would be the most satisfying expression of connection for both parties? This is the guiding image take two: conscious enactment strives for through this consciously authentic encounter. We can’t will it to occur, but it seems we can create the conditions to support dropping into the depth of the wound and then/there, bring something to the moment which was unavailable at the time of the wounding. This is what heals the complex, in some happy moment.

The micro-fracture in communication again offers a simple template: ruptures are the way in, repair and reconciliation of both the present and original wound the way to wholeness and health. More to follow…