The Soul of Psychology: Reconnecting with the Embodied Self

In exploring the historical roots of modern dynamic psychotherapy, Ellenberger suggests an unbroken link from primitive medicine to contemporary approaches. However, I challenge this perspective, contending that the evolution has been more complex and nuanced. According to Ellenberger, the transition from the psychosomatic approach, prevalent in indigenous practices, to a focus solely on the psychic factor has reshaped the landscape of psychotherapy (Discovery of the Unconscious, pg. 39).

The indigenous people did not draw a clear distinction between the body and the mind, considering the medicine man as a “psychosomatician.” This holistic view contrasts sharply with the modern separation of mental and physical realms, contributing to the rise of anxiety, particularly in the Western world. The solution often presented is prescription drugs, offering a quick fix that neglects the deeper understanding of one’s mental state (Areo Magazine).

The contemporary challenge lies in our disembodiment, where technology exacerbates the difficulty of distinguishing between mental illness and normal emotions. A shared article on Facebook titled “No, you don’t have a disorder. You have feelings.” highlights the societal struggle with this disconnection, emphasizing the need for a more nuanced approach (Areo Magazine).

Ellenberger acknowledges that dynamic psychotherapy has led to a revival of psychosomatic medicine, suggesting that a comprehensive approach is essential. Incorporating practices like exercise and yoga, which align with psychological theories, proves beneficial in addressing anxiety and depression. A TIME Magazine article discusses a study demonstrating a significant decrease in depression scores among participants engaged in regular yoga sessions (TIME Magazine).

Indigenous methods, with their focus on locating and addressing disease within the body, align with concepts like Yogic chakras. Jung recognized the importance of reconnecting with these practices, emphasizing the somatic element that had been lost in modern psychotherapy’s evolution (The Psychology of Kundalini Yoga, pg. xxvi).

The alienation from archetypes, common to both indigenous and modern practices, emerges as a significant divergence. While the separation was necessary for the development of modern psychotherapy, there is now a growing awareness of the need to reintegrate psychosomatic medicine into the field. Jung’s emphasis on archetypes as part of the eternal and natural man serves as a bridging factor between the two approaches, fostering a potential merger (Discovery of the Unconscious, pg. 28).

Now, sanctioned by the community and public display still seem rather curious to me. It almost speaks to the fact that biologically we are social animals and need the warmth, affection, and acceptance of the group for our survival. This keyword “survival” is already inherent within the group. Strength is found in numbers, and since there was no split between the abstract and literal, the concept of your strength and survival depended on your group, to which one was likely identified with.

And something contrary is happening in modern times, where it seems like we do not have faith in our healers, and people don’t appear to get better. At least in regards to mental illness, that area seems to be increasing rather than decreasing. Is this in part due to the fact that we have no faith in our healers? Or, that also, we don’t have a supporting community? Interesting to ponder.

In addition, the study of dreams brings another dimension to the psychosomatic factor. Jung, in his exploration of the mandalas of the Chakras, suggests that the bizarre symptomatology patients present may result from the awakening of Kundalini, offering a meaningful interpretation of seemingly meaningless processes (The Psychology of Kundalini Yoga, pg. xxvi).

I value the study of dreams, contemplating how they fit into the psychosomatic factor or if Jung’s “psychic factor” is something entirely different. The Chakras, relating to the subtle aspect of reality, serve as an intermediate between body and spirit. Can we say the same about dreams? It remains an ongoing exploration, as dreams, though subtle, lack a consistent and accurate localization within the body.

Or can we? The answer is yet to be unraveled. It raises intriguing questions about the nature of dreams and their connection to the psychosomatic realm. When realizing that many people haven’t even opened the first chakra, the exploration of dreams becomes an intricate journey to understand their place in the intricate tapestry of mind and body.

Lastly, William James’ comment on solving problems with a different energy resonates, akin to Einstein’s perspective. Accepting the cure as greater than the problem becomes a pivotal aspect of the solution. This notion aligns with the essence of addressing psychological challenges with a perspective that surpasses the energy of the issue itself.

Resources:

• Ellenberger, H. (2006). The discovery of the unconscious: The history and evolution of dynamic psychiatry. New York: Basic Books.
• Jung, C. G., & Shamdasani, S. (2012). The Psychology of Kundalini Yoga Notes of the Seminar Given in 1932. Princeton: Princeton University Press.
• MacMillan, A. (2017, March 08). It’s Official: Yoga Helps Depression. Retrieved from TIME Magazine
• No, You Don’t Have a Disorder. You Have Feelings. (2018, July 09). Retrieved from Areo Magazine