The Interplay of Self Psychology, Jungian Thought, and Eastern Esoteric Concepts
In this exploration, we delve into the captivating realms of Heinz Kohut’s self psychology and its profound impact on depth psychology and Jungian thought. We shall elucidate Kohut’s theory of the mirroring selfobject and its intriguing correlation with Jungian interpretations of myth, meaning, and the Self. This journey will traverse the intricate landscape of the psyche, unveiling the significance of empathy, narcissism, and the archetypal Self. Moreover, we will also draw parallels between Kohut and Corbett’s psychology concepts and their resonance with Eastern esoteric ideas.
Why Study This?
- Understanding the Foundations of Depth Psychology:
- By dissecting Heinz Kohut’s self psychology, we gain insights into the evolution of depth psychology from earlier object relations theories. This knowledge serves as a foundation for comprehending the intricacies of the human psyche.
- Bridging the Gap between Self and Selfobject:
- We explore the pivotal concept of selfobjects and their role in the development of the ego. This understanding offers profound insights into how individuals relate to themselves and others, paving the way for healthier relationships and self-awareness.
- Illuminating the Mysteries of Myth and Meaning:
- Our journey into Jungian interpretations of myth and meaning sheds light on the language of the unconscious. This exploration elucidates how narcissism and mirroring play pivotal roles in our quest for self-discovery and meaning.
The Evolution of Self Psychology:
Self-psychology, an elaboration of object relations theory, originated from the pioneering work of psychoanalysts like Melanie Klein, Anna Freud, and D.W. Winnicott. While rooted in the notion of the intrapsychic experience of external objects, Kohut, the proponent of self psychology, was notably influenced by Winnicott’s concept of the “transitional object.” Kohut even referred to his notion of the selfobject as the “transitional self-object” at times. Unlike transitional objects like teddy bears or blankets, selfobjects are living entities, often parents, who become the first mirrors for a child’s developing psyche.
The Significance of Mirroring:
In the realm of self psychology, the selfobject assumes a mediating role, mirroring back the unconscious and aiding in the individuation process. This mirrors Jung’s concept of the “Anima” archetype, mediating the unconscious for conscious awareness. The selfobject carries our projections, primarily grandiose and narcissistic in infancy. Kohut viewed narcissism as a developmental phase leading to the “nuclear cohesive self,” analogous to Jung’s ego complex as the center of consciousness.
Understanding the Ego-Self Dynamic:
While Kohut emphasized the ego or “self” as the organizing factor in psychic life, Jungians distinguished it from the “Self,” capitalizing the latter term. This distinction emphasizes the differing spheres of psychic activity. For Jung, this extends beyond the interpersonal into the collective unconscious, where individuals engage in a “cosmic narcissism” with the “unknowable” Self.
Myth as the Language of the Unconscious:
Narcissism’s relevance in the psyche becomes apparent through the myth of Narcissus, a character displaying traits akin to contemporary narcissistic personality disorders. Narcissus’s eventual demise when he gazes upon his reflection in water echoes the dissolution of narcissistic behavior when mirrored properly.
Comparing Kohut and Corbett’s Concepts:
Dr. Lionel Corbett further extends these themes, relating the Jungian Self and Kohutian selfobject to the alchemical Coniunctio, symbolizing the union of opposites. Initially unconscious, this union requires separation and eventual conscious integration, akin to individuation through one’s relationship with the world.
The Transference and Counter-Transference:
Kohut’s therapy relies on transference in three forms: Idealization, Mirror, and Counter-transference. These transferences activate parental imago and the Grandiose or Jungian Self, depending on the patient’s needs. Counter-transference mobilizes or de-mobilizes the archetypal energy to facilitate ego cohesion.
The Embodiment of the Archetype:
For Corbett, the incarnation of the archetype brings meaning and order, represented by emotional affect in the body. Complexes, originating from empathic failures with selfobjects, transmit this affect to the psyche, often manifesting in dreams. The selfobject transcends its role, becoming a vessel for healing and spiritual experiences akin to Hindu and Buddhist concepts of “Ananda.”
The Mirror of Consciousness:
Mirroring, essential to both Kohut and Jung, facilitates consciousness. Jung posited that reflection allows the creator to become aware of creation and humans to become self-aware. This bridges the gap between the “Created Self” and a universe teeming with meaning.
| Aspect | Kohut’s Self Psychology | Eastern Esoteric Concepts |
|---|---|---|
| Selfobject Role | Mediates and mirrors the | Emphasizes the role of |
| unconscious, playing a critical | the spiritual self and | |
| role in ego development. | its connection to the | |
| cosmos. | ||
| Narcissism | Views narcissism as a | Embraces the notion of |
| developmental line towards a | ego transcendence and | |
| cohesive self. | spiritual enlightenment. | |
| Transference Types | Utilizes Idealization, Mirror, | Acknowledges the role of |
| and Counter-Transference in therapy. | transference in spiritual | |
| growth and transformation. | ||
| The Self | The self is the organizing | Recognizes the Self as |
| factor in psychic life, pivotal | the ultimate spiritual | |
| for ego development. | reality and union with | |
| the divine. | ||
| Healing and Spiritual | The selfobject aids in healing | Relates healing to the |
| Experience | and spiritual joy through | embodiment of spiritual |
| mirroring and empathic responses. | energy and self-realization. | |
| Mirroring and | Mirroring fosters consciousness | Emphasizes self-awareness |
| Consciousness | and self-awareness. | and enlightenment through |
| self-reflection. |
In Conclusion:
Empathy shapes our experiences of misery and joy. Security, fostered through selfobjects, enables us to engage in life’s play rather than succumb to anxiety. Just as secure children return to play with their toys, we depend on selfobjects to find joy and meaning in the intricate tapestry of myth and existence.
Resources:
- Corbett, L. (2001). The Religious Function of the Psyche. Hove, East Sussex: Brunner-Routledge.
- Jacoby, M. (2017). Individuation and Narcissism: The Psychology of the Self in Jung and Kohut. London: Routledge.
- Jung, C. G., & Jaffé, A. (2013). Memories, Dreams, Reflections. United States: Stellar Classics.
- Kohut, H., & Wolf, E. S. (1978). The Disorders of the Self and their Treatment: An Outline. The International Journal of Psychoanalysis, 59, 413-425.
- Kohut, H. (2013). The Analysis of the Self: A Systematic Approach to the Psychoanalytic Treatment of Narcissistic Personality Disorders. Chicago: University of Chicago Press.
- Rabstejnek, Carl. (2015). A Brief Review of Self Psychology.
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