Exploring The Spiritual Self In Therapy Theology Essay Example

caves depicting a link between the self and spirits. Ancient philosophers like Aristotle also acknowledged the spiritual nature of the soul. However, complete acknowledgement of the concept of Spiritual Self has eluded history due to arguments that religious experiences cannot be empirically tested. Nevertheless, it is important to note that psychological concepts like the unconscious, id, ego, and super-ego are also not empirically provable. In my opinion, philosophical speculation played a significant role in psychology's development according to Freud. Therefore, we should not underestimate spirituality's role in humanity as it gains more acceptance in modern times.In psychotherapy, a specific therapeutic assumption is used to access and evaluate experiences. Often, therapists dismiss these experiences without a recognized and effective concept, considering them lacking evidence and mere projections. Therefore, I propose recognizing the Spiritual Self as a viable therapeutic concept. In psychotherapy, the "locus of control" is a useful concept for assessing coping and competence (Erickson 1983, 74). It represents an individual's ultimate source of strength and hope that guides their actions. Embracing the Spiritual Self helps individuals find a lasting locus of control in life. The Spiritual Self can be understood as something within the individual or transcendent. The former places the locus of control within oneself, while the latter locates it in a realm beyond. Stevi Woolworth discusses how both Alcoholics Anonymous' 12 steps and Eastern spirituality emphasize control (Woolworth 2009, 3). These understandings have philosophical and theological implications but are equally valid from a practical standpoint focused on individual well-being. A therapeutic concept should explain abnormal psychology and facilitate healing.When an individual lacks motivation to wake up early in the morning and instead desires

to sleep all day, it is recognized as a strong symptom of depression. However, if we were to ask that person, they might mention a sense of purposelessness in their life or fear of facing the day. The search for meaning and purpose in one's life often leads us to ask questions about daily affairs that ultimately delve into existential matters. These feelings of emptiness and lack of meaning go beyond just physical and mental state, calling for a solution.

In this passage, the author explores the concept of the Spiritual Self and its significance in one's life. They highlight how Carl G. Jung made significant contributions to understanding the Religious Self through his work in analytical psychology. According to Jung, many of his older patients sought spiritual perspectives on life as a means of finding healing. He believed that experiencing something numinous, which refers to encountering a powerful and meaningful presence outside oneself, was crucial for overcoming pathological behaviors.

Jung also emphasizes the importance of recognizing and acknowledging the presence of this numinous force and placing trust in a higher power. Ultimately, grasping Jung's ideas relies on understanding and personally experiencing this numinous aspect.

Interestingly enough, Jung suggested to Rowland Hazard that his personal experience played a foundational role in establishing Alcoholics Anonymous (AA).In a letter to P.W. Martin, Jung stated that his primary focus is not on treating neurosis, but rather on approaching the numinous. He believed that this approach to the numinous serves as the true therapy, as it liberates individuals from the burden of pathology. Even disease itself takes on a numinous quality. According to Jung, pathological changes in personality occur within an individual

and can be addressed through a transformative experience, which tackles the core issues of their being. Thus, genetic or acquired pathological makeup is considered the essential cause for psychopathology. The same principle applies to most creative intuitions and spiritual conversions since they rely on internal processes leading to personality change.

Jung sees individuation as another means of becoming aware of one's authentic self. Individuation bestows integrity upon individuals; Murray Stein explains that Jung's concept of individuation guides psychological and religious development with the aim of achieving wholeness (Stein 1996, 18). Stein refers to Jung's myth as the myth of integrity (Stein 1996, 18). According to Jung himself in De Laszlo's work (1959), individuation is described as a process where a person becomes "the definite unique being that he actually is" (De Laszlo 1959, 144).

Our objective here is not to define individuation but rather comprehend its relationship with addiction and pathology. Let us consider addiction experiences and recollect a client who struggles with achieving individuation.
This client, an addict, faces significant challenges with individuation. Co-dependency and addiction are closely linked, as co-dependency impedes the normal psychological process of separation-individuation. It has also been observed that co-dependency affects the internal Jungian process of individuation. Therefore, it is crucial for individuals to move away from a false sense of self and its fragmentation to establish coherence. This allows them to connect with their innermost selves and even with God. Moreover, it assists in breaking free from internal impulses originating from the spiritual realm. According to Jung, individualization aims to strip the ego of false character traits while removing the influential power of the original image associated with it (De Laszlo

1959, 144). Although there may be similarities between the process of individualization and Christian spirituality's understanding of spiritual growth, there exists a notable distinction: individualization encompasses all aspects of oneself, including evilness, whereas Christian spirituality strives to eliminate evilness within an individual."The distinction lies in the fact that individualization seeks to embrace the dark, instinctual, shadow aspects of the unconscious, while spiritual development typically aims to eliminate them (Stein 1996, 55)." This is why there is a feeling of denial and guilt surrounding inner desires in Christian spirituality. However, the Jungian process acknowledges and integrates these inner cravings without succumbing to archetypal evilness and compromising the individual's wholeness. It should be noted that Jung was ahead of psychological theories and understanding of pathology, placing humanity's ultimate quest for self or soul at the forefront. In his early writings' introduction, Jung emphasizes that a superficial understanding of neuroticism theory and pathology is insufficient because medical models only provide knowledge about an illness but not true insight into the troubled psyche (De Laszlo 1959, 6). Both Freudian and Jungian concepts have gained popularity within therapy for their respective approaches to depth psychology and analytical psychology. Considering these concepts within a therapeutic framework is important as they have been tested and proven successful over time. Interestingly, throughout history, although not always methodologically applied, the concept of Religious Self has also been experienced consistently - notably within Alcoholics Anonymous context.Jung's inability to help Rowland with his alcohol dependence was documented in the "Large Book" of Alcoholics Anonymous, without revealing the names of those involved. In Bill Wilson's Three Talks to Medical Societies, a publication by AA, there is a

detailed account of the historical events between the founders of AA and Carl Jung. Contrary to popular belief, the significant event involving Rowland Hazard and Carl Jung actually took place in 1926, as noted by Amy Colwell Bluhm (Bluhm 2006, 313). After receiving treatment from Dr. Jung in Zurich, Switzerland, Rowland initially believed he had achieved sobriety and returned within a week. However, Dr. Jung humbly acknowledged his lack of success with alcoholics and expressed his inability to assist Rowland further.Jung described the situation as "hopeless" (Wilson 1961) and stated that alcoholics can recover through spiritual experiences, which change their motivation (Wilson 1961). Rowland became part of the "oxford movement" (Mullins 2010, 153), which Bill Wilson learned about from his friend Ebby Thacher. Ebby, who followed the "oxford movement," informed and inspired Bill Wilson by giving him a copy of William James's Varieties of Religious Experiences (Three Talks 1980). Bill had a similar experience from Dr.Silkworth while in the hospital, which granted him sobriety. This experience was affirmed by Dr.Silkworth as a powerful spiritual experience known as a "hot flash" (Mullins 2010, 153). Meeting with Dr.Bob Smith later on, Bill established AA in 1935. In a letter written in 1961, Bill Wilson acknowledged Carl G. Jung's contribution to AA (The Three Talks 1980).Bill Wilson conducted experiments with drugs like LSD and Niacin during the same time period, hoping to trigger transformative experiences that could aid in overcoming addiction. Unfortunately, these substances proved ineffective and were later banned (Cheever 2004, 239-245). A crucial moment in Alcoholics Anonymous' history occurred when Carl Jung declined to continue treating Rowland (Galanter & Kaskutas 2008, 39). The "Big Book" emphasizes

the significance of embracing a higher power and acknowledging personal weaknesses. Dr. Jung's belief that a spiritual experience was necessary even when situations seemed hopeless forms the foundation of AA's twelve steps approach. Throughout its existence, AA has maintained this focus on spirituality. Initially influenced by religious convictions such as the Oxford Movement, AA's concept of spirituality has expanded to include diverse pathways for experiencing a "spiritual awakening" as described by William James. However, the current interpretation of the twelve steps departs significantly from Jung's understanding of a higher power as AA itself can be seen as the higher power for those who do not adhere to traditional beliefs.The third step of the 12-step program, which states "Made a decision to turn our will and our lives over to the care of God as we understood Him" (AA 1980, 59), justifies this viewpoint. In exploring the history of Alcoholics Anonymous and the stories mentioned in "Alcoholics Anonymous," the core principle of the Jungian approach to addiction remains central to their healing process. The condensed version of the 12 steps outlined by Alcoholics Anonymous includes recognizing alcoholism and one's inability to control their life, acknowledging that no human power can cure addiction alone, and believing that seeking God can provide a solution (AA 1980, 60). These concepts align closely with Jung's interaction with Rowland Hazard, and it is interesting how the 12 steps maintain these fundamental elements while focusing on spiritual growth rather than perfection (AA 1980, 60). The effectiveness of this adaptation is evident through studies exploring spirituality in addiction recovery (Galanter 2006; Galanter & Kaskutas 2008)

SPIRITUAL SELF AND ADDICTION IN JUNGIAN WAY

. Delving

into the experience of addiction reveals that individuals struggling with substance dependency grapple with an irresistible urge for actions promising pleasure initially but ultimately leading to misery and loss of self-esteem.People have different ways of expressing their understanding of the root cause of addiction, often referring to it as a deep emotional pain. Some describe it as a sense of emptiness, weakness, and disappointment. Deborah Huisken sees addiction as a medical specialty that aims to alleviate pain, stating that addiction essentially involves using something or someone to ease the discomfort one feels in life. The more pain one experiences, the more likely they are to engage in addictive behavior.

James Hollis views addictions as automatic systems for managing anxiety and coping with recurring intrusive thoughts. The first explanation suggests that when a person is faced with an unbearable level of pain, they seek connection with others to relieve their distress. The second concept suggests that certain aspects of life (such as substances, behaviors, or individuals) trigger unsettling unconscious thoughts. These thoughts reveal a hidden longing for a lasting connection to the spiritual realm.

Hollis notes that this desire for spiritual connection was acknowledged in correspondence between Carl G. Jung and Bill Wilson, the founder of Alcoholics Anonymous. In her article "Spiritus Contra Spiritum: A Yogic Approach to Alcoholism," Stevi Woolworth discusses how alcoholics may try to fill their spiritual void with alcohol but can never truly replace a meaningful connection with the Divine.The concept of "Spiritus Contra Spiritum" as described by Carl Jung (Woolworth 2009) is thoroughly analyzed in his letter to Bill Wilson on January 30, 1961. In response to Wilson's earlier letter dated January 23,

1961, Jung reflects on the importance of a spiritual experience in addiction recovery and the founding of Alcoholics Anonymous (Adler 1984, 198). He redefines addiction as a spiritual thirst for unity with God, based on his encounter with Rowland (Adler 1984, 198). According to Jungian understanding, achieving harmony within oneself is crucial for attaining spiritual unity. Emptiness and disaffection are seen as aspects of individuality that contrast with true individualization (De Laszlo 1959,143-144). Deldon Anne McNeely's work on Jung suggests that individuals who become aware of their relationship with the Self do not experience emptiness but instead discover a complete existence and eternal connection within their own psyche (Anne McNeely2011). This state of seeking spiritual integrity can be explained by the concept of "psychic atomization," which Jung addresses through ego individualization(Smith1990,27).According to Murray Stein, Jung believes that practicing wholeness involves combining the self with others to form a transcendent unity (Jung n.d.454). Jung asserts that becoming whole and harmonious is achieved through individualization, which can serve as a remedy for psychological abnormalities and dependency (De Laszlo 1959, 143). In a letter from 1961, Jung elaborates on three ways to attain this "higher understanding": experiencing grace, establishing personal connections with friends, or pursuing advanced mental education beyond rational limits (Adler 1984, 198). It is mentioned that Rowland chose the second option. The passage explores the relationship between Jungian concepts and Alcoholics Anonymous while questioning why Jung did not initially suggest individualization for Rowland. Additionally, Jung discusses how addiction stems from an unrecognized spiritual need and can be addressed through religious insight or community support. David Schoen's concept of the "dependence Shadow Complex" is introduced as an

explanation for individuals identifying with addictive behaviors in order to cope with internal struggles—a process that becomes deeply ingrained in their psyche as a means of dealing with stress.The emergence of the Archetypal Shadow/Evil from the collective unconscious is described in the text, overpowering individuals and leading them to become slaves to their addictive behaviors. Jung concludes by reminding Bill that the Latin word for alcohol is "spirit," suggesting a spiritual connection is needed to overcome addiction. According to David Schoen, relinquishing the "Archetype Shadow/Archetype Evil" can lead to a relationship with the ego, considered a higher power in AA, helping to overcome the "Addiction Shadow Complex" (Cronin 2009). The success story of AA spans 76 years since its initiation in 1935, with over 117,000 groups and 2 million members across 180 countries according to its website. AA operates independently without external financial aid, with a maximum member contribution of $3,000 per year (AA Website 2011). In his work titled "Alcoholics Anonymous Outcomes and Benefits," J. Scott Tonigan examines research on AA's effectiveness which has been ongoing since an empirical paper was published on this topic in 1945 (Tonigan). Despite extensive research on AA-related methods and benefits, controversy still surrounds its effectiveness in assisting individuals with alcohol problems.However, AA is considered by alcoholics themselves to be an important and accessible resource for addressing alcohol issues (Galanter & Ann Kaskutas 2008, 357). In 1951, AA received 'The Lasker Award' from the American Public Health Association in recognition of its unique and successful approach to alcoholism (AA 1980, 573). Dr. Foster Kennedy, a neurologist, believes that Alcoholics Anonymous draws upon two powerful sources of strength inherent in

human nature: faith and the 'herd instinct'. He argues that our profession needs to appreciate this therapeutic tool fully; failure to do so would suggest emotional indifference and a loss of faith necessary for medical advancements (AA 1980, 571).

Conclusion

According to scientists, modern innovations are ingrained in nature just as we learn from birds how to fly or see a train-like design in a centipede. "The history of humanity teaches us many things, just as the history of AA should teach us about the importance of acknowledging the body-mind-soul experience in infinite healing. Over the years, AA members have shared their own healing experiences emphasizing the significance of the Spiritual Self in their recovery."This lesson is applicable to modern healers as well. The central aspect of AA, referred to as the higher power, has consistently and significantly transformed individuals throughout its history. While the concept of the higher power encompasses spirituality in a broader sense, it represents something beyond oneself and offers a solution to deep-rooted human weaknesses. Consequently, healing within AA involves not only a humanistic approach but also embarks on a journey towards self-discovery at both imminent and transcendent levels. It is interesting to note that both the problem and solution reside within the same realm of experience.

The influence of Carl Jung's therapeutic work on AA has been extensively documented, highlighting his understanding of pathology and healing which still holds true in AA today. This emphasis revolves around self-awareness and discovery. As a healer, Jung believed he could decipher an individual's underlying ego through symbolic signs - descriptions that resemble those associated with divine entities (Bianchi 1988, 25). Jungian analysis instills hope that the

Spiritual Self can be an effective concept for psychotherapeutic healing.

Jung's pursuit of the Spiritual Self aims to attain integrity and integration of opposing forces by means of individualization. Ultimately, individualization strives for encountering a divine presence known as 'numen'. Detecting one's Spiritual Self thus becomes a pivotal aspect in Jungian therapy.Regrettably, the mainstream professionals have not embraced the Religious Self as a legitimate therapeutic concept. Throughout the history of psychotherapy, the aim has always been to comprehend and heal the human psyche. Each era in this history has introduced various self concepts. Despite society's reluctance to accept the Religious Self as a valid and effective therapeutic concept, there is no reason why it should be dismissed. When we cannot fully perceive an object, our knowledge remains limited, prompting us to develop tools and techniques for comprehensive understanding. This is essentially an effort to overcome our perceptual limitations. If we reject the validity of Religious Self in healing and if healers persist in denying its existence, we are disregarding our own blindness. Our progress in scientific knowledge logically leads us to acknowledge religion's role in individual well-being. By doing so, we can bridge the gap between the general public and non-laymen, ultimately leading to a more enlightened society replacing the current one. Embracing the notion of Spiritual Self opens up endless opportunities for healing and personal growth. I envision a future where everyone actively engages in resolving spiritual conflicts worldwide.