Understanding the Jungian Approach to Trauma and Dreams

Introduction

The study of the impact of trauma on dreams through the lens of Jungian psychology offers profound insights into the human psyche. Exploring these insights reveals three compelling reasons for such a study: (1) to comprehend how trauma fragments the ego and affects dream content, (2) to understand the role of archetypal defenses in trauma response, and (3) to uncover the potential for healing and individuation through dream analysis. By delving into the dynamics of trauma and dreams, we can better grasp the interplay between unconscious forces and conscious awareness, ultimately facilitating a more profound journey toward psychological wholeness.

The Fragmented Ego and Trauma

Trauma disrupts the ego, the central complex of our consciousness, leading to a fragmented psyche. According to Jungian psychology, the ego must integrate archetypal content to heal. Trauma, however, dismembers the ego, necessitating its reassembly or “re-membering.” Instead of striving toward ego cohesion, the inner figures that appear in the traumatized subject’s dreamscape take on either a protective or persecutory role. These figures, described by Donald Kalsched as “archetypal defenses,” operate like a psychic autoimmune response, attacking even healthy impulses of the psyche. Therefore, it can prevent the person from growing into their wholeness due to the fear of re-traumatization (Kalsched, 1998).

Archetypal Defenses in Dreams

When trauma is experienced, particularly in childhood, the psyche splits into two lines of development: one line regresses or stays in its innocence, while the other matures prematurely. This dichotomy is evident in dissociative identity disorder, as portrayed in the show “United States of Tara.” The character Tara, played by Toni Collette, illustrates the impact of the “trauma complex” so well. Her character “Tara” is a woman with a traumatic childhood, struggling as a married woman with a mental disorder to manage a family. Whenever she gets emotionally triggered, she enters the “trauma trance” that Kalsched has noted (Psychological Perspectives, pg. 197), before becoming one of her alter personalities. Her ego is no longer present when these inner figures take over, and she is cut off from the experience (Psychological Perspectives, pg. 197). Flooding of her unconscious into consciousness results from an archetypal possession by both light and dark inner figures. Tara is able to develop a relationship with her inner figures, but sometimes the trauma becomes too great, leading to possession that can manifest as unconscious rage, repressed “high voltage” archetypal energy that is too much for the ego to contain (Psychological Perspectives, pg. 197). This manifests as one of Tara’s alters (Bryce), who is more violent than the other personalities and kills them off (Wikipedia).

Protective and Persecutory Roles in Dreams

The Jungian approach reveals that trauma shows up as archetypal defense systems of either a protective or persecutory nature. In the dreams of the trauma-affected, these appear as angelic and demonic imaginal figures. The protector may take the form of an angel, a wise old man, a fairy friend, or a great good mother who accompanies the child and gives him or her strength. The persecutor may manifest as a witch, an axe-man, an evil angel, a devil, a rigid, stone-cold statue, an extraterrestrial, or a terrorist with an AK-47 (Psychological Perspectives, pg. 196). This inner figure will do whatever it must to prevent a repeat of the original, unbearable experience (Psychological Perspectives, pg. 196), as seen in one of Tara’s alters. The reason for this disruption is that the experience cannot be metabolized or symbolized properly (Psychological Perspectives, pg. 195).

Archetypal Defenses and Shadow Functions in Typology

Kalsched’s concept of Archetypal Defenses in the psyche can also help us understand the Shadow Functions and Archetypes mapped out in the John Beebe Model. Beebe’s model identifies four primary shadow functions: The Opposing Personality, the Witch/Senex (Persecutor), the Trickster, and the Demon/Daimon. Each of these archetypes tries to protect us through negative emotions like fear, persecution, seduction, rage, and undermining.

• The Opposing Personality: This archetype resists and opposes the dominant ego, often manifesting as stubbornness or contrarian behavior. Kalsched’s archetypal defenses show up here as figures that block positive change, trying to protect the ego from perceived threats.
• Witch/Senex (Persecutor): The Witch or Senex archetype embodies persecution and judgment. It manifests as critical inner voices or figures that embody fear and punishment. Kalsched’s persecutory figures, such as the witch or axe-man, correspond to this archetype, embodying the inner tormentor that seeks to prevent re-traumatization by enforcing strict control.
• Trickster: This archetype uses cunning and deceit to create chaos and confusion, often to avoid facing painful truths. Kalsched’s trickster figures can be seen in dreams as mischievous or deceptive entities that protect the psyche by distracting it from traumatic memories.
• Demon/Daimon: The Demon or Daimon represents the darkest aspects of the psyche, embodying destructive rage and self-sabotage. Kalsched’s demonic figures, such as devils or violent alter personalities, correlate with this archetype, attempting to protect the ego by pre-emptively striking against perceived threats.

Shadow Functions and Archetypal Figures in Eastern Concepts

The shadow functions and Archetypal Figures of Defense (Angels/Demons) in Jungian psychology can be related to the Hindu concept of Asuras (Demons) and the corresponding Conscious or Light functions in Typology to the Devas (Angels). In Hindu mythology, Asuras are often seen as powerful beings who embody chaos and destruction, while Devas represent order and virtue. Similarly, in Jungian terms, the shadow functions (akin to Asuras) can protect the ego through negative means, while the conscious functions (akin to Devas) guide individuation and personal growth.

Symbolization and Healing

For healing to occur, traumatic experiences must be symbolized, allowing the psyche to process and integrate them. When this happens, helpful spiritual figures can emerge in dreams, facilitating the healing of trauma. The divine can incarnate better when our childhood is mirrored by a proper self-object, like a therapist or an empathetic relationship. This allows the archetype to become humanized (Psychological Perspectives, pg. 199-200) and guides the individuation process as the ego is more able to manage the high-wattage energy that trauma and archetypes bring to the table (Psychological Perspectives, pg. 200).

Dreams and Film: Externalizing the Unconscious

Film can be seen as an externalization of our dreams. In many ways, the big screen is our dreams projected for us to watch and an evolution of fairy tales and their structured/thematic stories. All our archetypes and mythologies are now contained in Hollywood. Hollywood is aware of our projections and our unconscious and presents them back to us. This is evident in how people are captivated by films because they touch on archetypes. The Aquaman movie, for instance, is a re-envisioned or re-imagined story of Poseidon. Comic book movies still carry our mythologies forward. The projection of myths is alive and well, and film is also excellent for learning about typology. John Beebe’s book “The Presence of the Feminine in Film” shows archetypes and typology at work in film. I highly recommend reading it. 

Symbols: Metabolizing Trauma

The concept that symbols help metabolize trauma is fascinating. It’s as if the symbol is a kind of psychic Pepto-Bismol that relieves traumatic indigestion. Religious systems originally carried the function of trauma regulation. In my opinion, that is one meaning of the Biblical phrase, “Give us our daily bread.” It’s a psychic bread, the right food for our psychic diet, to keep us strong and healthy. With religious systems falling by the wayside into our post-religious, post-meaning societal abyss, anxiety and depression have correspondingly increased, as there is no symbolic container to regulate the traumas. While symbols of transformation can still be found in movies, sports, and other activities, these are consciously created and known. In contrast, true symbols are unknown and their meanings can only be inferred indirectly. This lack of mystery may explain why we have so many movies and shows; we are snacking rather than eating the symbolic meal that has been cooked for us. The numinosity of the symbol, as described by Rudolph Otto as a “Mysterium Fascinans” (fascinating mystery), is still missing. The mystery isn’t that big of a mystery; it’s about letting go of control. The need for control arises from fear of the unknown, producing symptomatic anxiety. The autonomic nervous system was functioning well before we decided to interfere. In reality, we only control voluntary muscle movement, which allows us to direct our breath. If we are to return to a healthy psychic diet and let the symbol do its work, letting go of control and outcome is essential to its balance.

Resources

• Kalsched, D. (1998). Archetypal defenses in the clinical situation: a vignette. Journal of Analytical Psychology, 43, 3-17.
• List of United States of Tara characters. (2018, October 02). Retrieved from Wikipedia
• Sieff, D. (2008). Unlocking the Secrets of the Wounded Psyche: Interview with Donald Kalsched. Psychological Perspectives, 51(2), 190-207. doi:10.1080/00332920802454197
• United States of Tara. (2009, January 18). Retrieved from IMDB

Read additional:

1. Secrets of the Wounded Psyche – Donald Kalsched
2. Archetypal Defenses – Donald Kalsched
3. The Handless Maiden – Robert Johnson
4. Trauma and Dreams – Intro
5. Undoing Trauma – Neuroscience – Margaret Wilkinson
6. Who develops PTSD Nightmares

Watch an additional, optional video: A lecture in two parts on Early Trauma and Dreams, by Donald Kalsched.