Who is Donald Kalsched?
Donald Kalsched is a prominent Jungian analyst and clinical psychologist whose groundbreaking work has revolutionized our understanding of early childhood trauma, dissociation, and the inner world of the psyche. His theories provide a profound and nuanced framework for conceptualizing and treating some of the most challenging psychological conditions, including dissociative identity disorder, borderline personality disorder, and other complex trauma-related disorders.
Drawing on the rich tradition of Jungian psychology, Kalsched weaves together insights from psychoanalysis, attachment theory, and trauma studies to create a compelling vision of the psyche’s response to overwhelming stress. His work illuminates the archetypal defenses that arise in the face of early relational trauma – the self-care system’s attempt to protect the core of the self from annihilation.
At the heart of Kalsched’s approach is a deep respect for the psyche’s inherent wisdom and regenerative potential. He views symptoms not merely as pathologies to be eliminated, but as meaningful expressions of the soul’s struggle to survive and individuate in a hostile world. By engaging these symptoms with empathy, creativity, and a willingness to venture into the depths, Kalsched believes we can help trauma survivors to reclaim their lost wholeness and vitality.
Kalsched’s Process of Trauma and Healing
Kalsched outlines a detailed process of how trauma impacts the psyche and how healing can occur:
Traumatic Splitting:
When a child experiences abuse, neglect, or profound misattunement that exceeds their capacity to cope, the psyche undergoes a profound split. The vulnerable, feeling part of the self – what Kalsched calls the “personal spirit” – is encapsulated and hidden away in the unconscious to protect it from further harm.
Emergence of the Self-Care System:
In response to this splitting, an archetypal “self-care system” emerges. This system, paradoxically, often takes on a persecutory role, blaming the child for their “badness” in order to maintain an idealized image of the caregivers.
Protective Isolation:
The self-care system aims to protect the wounded inner child by discouraging deep emotional connections. While initially adaptive, this defense mechanism persists into adulthood, hindering the formation of intimate relationships.
The Therapeutic Container:
Healing begins within a safe therapeutic relationship. The therapist provides a consistent, empathic presence that slowly allows the client to lower their defenses and rediscover the capacity for trust.
Transferential Hope:
As trust builds, the inner child begins to project hopes for ideal care onto the therapist. This transferential dynamic reactivates early attachment needs and longings.
Inevitable Disappointment: The therapist, being human, inevitably fails to meet these idealized expectations. These moments of misattunement or rupture in the therapeutic alliance are crucial to the healing process.
Reexperiencing Dissociated Pain:
Through these ruptures, the client re-encounters the original pain of early relational trauma. This allows dissociated affects to be gradually integrated into conscious awareness.
Rupture and Repair: The process of working through these ruptures – acknowledging the pain, expressing needs, and reestablishing connection – teaches the client that relationships can withstand imperfection and conflict.
Taking Responsibility:
As healing progresses, the client begins to recognize their own role in perpetuating defensive patterns. This involves mourning the ways in which the self-care system has limited their life and relationships.
Opening to Wholeness:
Through this iterative process of trust, rupture, and repair, the client gradually reclaims their capacity for deep connection, creativity, and emotional authenticity. The personal spirit reemerges, allowing for a more integrated and vital sense of self.
This process illuminates how Kalsched’s theory provides a roadmap for healing complex trauma. By recognizing the protective intent behind even the most self-sabotaging behaviors, it offers a compassionate framework for helping individuals reclaim their lost wholeness and vitality.
2. Major Theories of Trauma and Development
2.1 The Archetypal Self-Care System
At the core of Kalsched’s theory is the concept of the archetypal self-care system – a constellation of defensive structures that arise in the psyche in response to overwhelming trauma. Drawing on Jungian archetypes and object relations theory, Kalsched argues that this system emerges when the developing ego is faced with an unbearable violation of its safety and integrity.
In a securely attached infant, the psyche unfolds as an integrated whole, held in the embrace of attuned and loving caregivers. The child’s spontaneous expressions of need and desire are met with empathic resonance, fostering a coherent sense of self rooted in trust and belonging. Trauma, however, shatters this primordial unity. Faced with chronic misattunement, abuse, or neglect, the nascent ego experiences an overwhelming crisis of survival.
Unable to bear the full impact of the trauma, the psyche splits in two. The vulnerable, wounded core of the self – what Kalsched calls the “personal spirit” – retreats into the depths of the unconscious. At the same time, a powerful system of archetypal defenses arises to protect this lost innocence from further violation. This self-care system takes on a life of its own, operating outside of conscious awareness and control.
While intended to preserve the self’s integrity, these defenses ultimately become a prison, cutting the ego off from its vital roots. The psyche becomes a battleground between the traumatized personal spirit and the archetypal protector/persecutor, each polarized in its own extreme. This inner warfare breeds a profound disconnection from self, others, and the numinous ground of being.
2.2 Dissociation and the Demonic
Kalsched maps the various forms these archetypal defenses take, each a desperate attempt to safeguard the self’s survival. Central among them is the figure of the “inner persecutor” – a harsh, punitive voice that berates the ego for its weakness and vulnerability. This inner critic is a twisted manifestation of the self-care system, an attempt to protect the wounded child by armoring it against further harm.
Other common defenses include dissociation, splitting, projection, and reenactment. Dissociation allows the psyche to compartmentalize overwhelming affects and memories, shielding the ego from their full impact. Splitting polarizes the world into good and bad, idealized and devalued, preventing the integration of ambivalence and complexity. Projection casts the inner persecutor outward, imbuing others with the threatening qualities of the traumatizer. And reenactment compulsively recreates the traumatic scenario, in an attempt to master the overwhelming feelings of helplessness and terror.
Kalsched argues that these defenses, while initially life-preserving, ultimately take on a “demonic” quality. They become autonomous, archetypal forces that possess the ego, driving it to act against its own best interests. The self-care system becomes a self-destructive system, perpetuating the very suffering it was meant to alleviate. This demonic realm is not an external evil, but the psyche’s own dissociated trauma, which takes on a terrifying and oppressive power.
2.3 The Lost Innocence of the Personal Spirit
At the heart of the traumatized psyche, Kalsched contends, lies the lost innocence of the personal spirit. This is the vital core of the self, the source of spontaneity, creativity, and joy. In the face of overwhelming trauma, this innocent essence retreats into the depths of the unconscious, where it remains frozen in time, inaccessible to the conscious ego.
This personal spirit is the part of the self that remembers the original wholeness and connection of infancy. It carries the memory of a time before trauma shattered the psyche’s integrity – a time of safety, attunement, and unbounded vitality. Though hidden and dissociated, this innocent core continues to long for reunion, for a restoration of the self’s lost coherence.
Kalsched views the healing of trauma as a process of reclaiming and reintegrating this lost innocence. It is not a matter of eliminating symptoms or “fixing” the wounded psyche, but of discovering the hidden treasure that lies beneath the layers of defense and adaptation. By creating a safe and empathic space for the personal spirit to emerge, the therapist can help the individual to reconnect with their essential wholeness and vitality.
3. Clinical Applications
3.1 Treating Dissociative Identity Disorder
Kalsched’s theory of the archetypal self-care system has profound implications for the treatment of dissociative identity disorder (DID). DID is a complex and often misunderstood condition, characterized by the presence of two or more distinct personality states that alternately control the individual’s behavior. It is rooted in severe and chronic childhood trauma, typically involving a combination of abuse, neglect, and attachment disruption.
From a Kalsched perspective, the multiple personalities of DID can be understood as an extreme manifestation of the archetypal self-care system. Each alter represents a compartmentalized aspect of the traumatized psyche, split off to contain overwhelming affects and memories. The host personality, often amnesic to the alters, is shielded from the full impact of the trauma, while the alters carry the burden of the wounded innocence.
Treating DID requires a delicate balance of empathy, containment, and collaboration. The therapist must create a safe and stable environment in which the various alters can begin to emerge and share their stories. This process of “mapping the system” is gradual and non-linear, as the therapist builds trust with each part and helps them to communicate with one another.
A key challenge in working with DID is navigating the complex transference and countertransference dynamics that arise. The alters may project onto the therapist various roles from their traumatic past – the abuser, the neglectful parent, the idealized rescuer. The therapist must be attuned to these projections, using them as a window into the inner world of the system while maintaining clear boundaries and a stable sense of self.
As the therapy unfolds, the goal is not to eliminate the alters, but to foster greater communication, cooperation, and integration among them. The therapist helps the system to develop a shared sense of purpose and identity, grounded in the present moment rather than the traumatic past. Gradually, the dissociative barriers begin to soften, allowing for a more fluid and coherent sense of self to emerge.
3.2 Borderline Personality Disorder and Other Cluster B Disorders
Kalsched’s ideas also shed light on the treatment of borderline personality disorder (BPD) and other cluster B disorders. BPD is characterized by a pervasive pattern of instability in interpersonal relationships, self-image, and affects, along with marked impulsivity and self-destructive behavior. Like DID, it is often rooted in early trauma and attachment disruption, though the degree of dissociation is typically less severe.
From a Kalsched view, the core dynamic in BPD is the polarization between the wounded personal spirit and the archetypal defenses. The personal spirit, having experienced profound relational trauma, is consumed by a desperate hunger for love and attachment. At the same time, it is terrified of the vulnerability and dependency that intimacy requires, having learned that closeness often leads to violation and betrayal.
The archetypal self-care system responds to this dilemma with a series of desperate maneuvers. It may idealize potential partners, imbuing them with the qualities of the longed-for good parent. When this idealization inevitably gives way to disappointment, it may abruptly devalue the other, seeing them as wholly bad and rejecting. This splitting defends against the intolerable ambivalence and grief of the traumatized attachment bond.
Other cluster B disorders, such as narcissistic and histrionic personality, can be understood as variations on this core theme. In each case, the wounded personal spirit is hidden behind a facade of grandiosity, seductiveness, or manipulativeness. These defenses serve to protect the vulnerable self from further harm while perpetuating a cycle of dysfunctional relationships and self-defeating behavior.
Treatment of these disorders requires a careful attunement to the self-care system and its archetypal underpinnings. The therapist must recognize the protective function of the borderline defenses while also challenging their destructive consequences. By providing a consistent, empathic, and boundaried presence, the therapist can begin to model a new kind of attachment experience – one in which intimacy and autonomy can coexist.
3.3 Psychosis and the Shattered Self
Finally, Kalsched’s work offers a compelling framework for understanding and treating psychotic disorders such as schizophrenia. Psychosis can be seen as an extreme state of self-fragmentation, in which the boundaries between self and other, inner and outer, fantasy and reality break down. The psychotic individual is overwhelmed by a flood of uncanny and often terrifying experiences, as the unconscious erupts into consciousness in raw and unmediated form.
From a Kalsched perspective, psychosis can be understood as a profound failure of the self-care system. In the face of unbearable trauma, the psyche splits into myriad fragments, each carrying a shard of the shattered self. The personal spirit is utterly lost, drowned in a sea of chaotic and persecutory images. The archetypal defenses, rather than protecting the self, become agents of its dissolution, amplifying the terror and confusion.
Treating psychosis requires a radical commitment to empathy and containment. The therapist must be able to enter into the client’s world of madness, to bear witness to its pain and confusion without being overwhelmed or disoriented. This requires a deep grounding in one’s own sense of self and a capacity to hold multiple realities simultaneously.
The goal of treatment is not to eliminate the psychotic experience, but to help the client to find meaning and coherence within it. This involves gradually sorting through the chaos of images and affects, looking for the nuggets of personal truth and symbolic significance. As the client begins to weave a more coherent narrative of their experience, the grip of the psychosis starts to loosen.
4. The Healing Process: Reclaiming the Personal Spirit
4.1 Creating a Safe Therapeutic Container
For Kalsched, the healing of trauma begins with the creation of a safe and stable therapeutic container. This container serves as a symbolic womb, a protected space in which the fragmented psyche can begin to reconstitute itself. The therapist’s task is to provide consistent empathy, attunement, and boundary-holding – qualities that were often absent in the traumatized individual’s early environment.
Within this container, the client can gradually lower their defenses and allow the wounded parts of the self to emerge. The therapist must be patient and non-intrusive, respecting the wisdom of the self-care system even as they work to soften its rigidity. By modeling a different kind of relationship – one based on trust, respect, and genuine care – the therapist helps to rewire the client’s internal working models of self and other.
4.2 Working with Dreams and Imagery
Kalsched places great emphasis on the role of dreams and active imagination in the healing process. Dreams, he argues, provide a direct channel to the archetypal realm, bypassing the ego’s defenses and offering glimpses of the psyche’s deeper truths. In the dreams of trauma survivors, we often see vivid portrayals of the self-care system at work – images of persecution, imprisonment, and fragmentation, but also of hidden treasures and potential rebirth.
By working with these dream images in therapy, clients can begin to dialogue with the different parts of their psyche. They can confront the inner persecutor, comfort the wounded child, and invite the personal spirit to emerge from hiding. Through active imagination exercises, they can enter into the dream landscape and continue the unfinished business of the night, working towards integration and wholeness.
4.3 Somatic Approaches to Healing
Recognizing that trauma is held not only in the mind but also in the body, Kalsched incorporates somatic approaches into his therapeutic work. He draws on techniques from body-oriented psychotherapies, such as Sensorimotor Psychotherapy and Somatic Experiencing, to help clients reconnect with their embodied experience.
These approaches focus on tracking subtle bodily sensations, movements, and impulses, helping clients to become aware of the physical manifestations of their trauma and defenses. By gently exploring these somatic patterns, clients can begin to release stored tension, reclaim dissociated parts of the self, and develop a greater sense of safety and groundedness in their bodies.
4.4 The Role of Spirituality and Myth
For Kalsched, the healing of trauma often has a spiritual dimension. The personal spirit, in its retreat from overwhelming pain, touches realms beyond the ordinary. Many trauma survivors report mystical or numinous experiences, encounters with archetypal figures, or a sense of connection to something greater than themselves.
Rather than pathologizing these experiences, Kalsched sees them as potential resources for healing. He draws on the world’s spiritual traditions and mythological systems to help clients make sense of their inner journeys. By framing their struggles within a larger, transpersonal context, clients can find meaning and purpose in their suffering, and tap into sources of strength and renewal beyond the personal ego.
5. The Archetypal Dimension of Trauma
5.1 Trauma and the Collective Unconscious
Kalsched’s work highlights the profound connection between individual trauma and the collective unconscious. The archetypal defenses that arise in response to overwhelming stress, he argues, are not merely personal constructs but draw on universal patterns encoded in the human psyche. This explains the striking similarities in the inner worlds of trauma survivors across cultures and historical periods.
By recognizing the archetypal dimension of trauma, we gain a deeper appreciation of its power and complexity. We see how personal wounds connect to collective human experiences of suffering, loss, and transformation. This perspective can be profoundly validating for trauma survivors, helping them to feel less alone in their struggles and more connected to the larger human story.
5.2 The Myth of the Wounded Healer
One of the key archetypal narratives that Kalsched explores is the myth of the wounded healer. This ancient motif, found in many cultures, tells of a healer who has been wounded and must journey through their own suffering to discover the gift of healing. Kalsched sees this myth as a powerful metaphor for the trauma survivor’s journey towards wholeness and eventual capacity to help others.
In therapy, the wounded healer archetype can provide a meaningful framework for understanding the client’s process. It honors the wisdom gained through suffering while pointing towards the possibility of transformation. Many trauma survivors, having done their own deep healing work, feel called to become therapists, counselors, or advocates for others who have experienced similar pain.
5.3 The Dark Night of the Soul
Another archetypal pattern that Kalsched explores is the “dark night of the soul,” a term coined by the mystic St. John of the Cross. This concept describes a period of profound spiritual crisis and desolation, often preceding a transformative breakthrough. Kalsched sees parallels between this mystical experience and the journey of trauma survivors through the depths of their wounding.
The dark night metaphor can provide comfort and orientation for those struggling with the aftermath of trauma. It suggests that the feelings of isolation, despair, and loss of meaning are not signs of failure or regression, but potentially part of a larger process of spiritual transformation. By framing their experience in this way, survivors can find the courage to persist through the darkest periods, trusting in the possibility of eventual rebirth.
6. Implications for Culture and Society
6.1 The Collective Trauma of Modernity
Kalsched’s insights into individual trauma have profound implications for understanding collective and cultural trauma. He argues that many of the ills of modern society – alienation, addiction, violence, environmental destruction – can be seen as symptoms of a collective wounding. The rapid pace of technological change, the breakdown of traditional communities, and the loss of connection to nature have created a kind of cultural PTSD.
In this light, the archetypal defenses that Kalsched describes in individuals can be seen operating on a societal scale. Dissociation manifests as collective denial of pressing issues like climate change. Splitting appears in the polarization of political discourse. The inner persecutor takes shape in oppressive social structures and systemic discrimination.
Kalsched’s work invites us to consider how we might heal these collective wounds. Just as individual trauma requires a safe container and compassionate witness, collective healing calls for the creation of cultural spaces where painful truths can be acknowledged and processed. This might involve public rituals of mourning, truth and reconciliation processes, or community-based healing initiatives.
6.2 Reimagining Education and Child-rearing
Kalsched’s insights into early relational trauma have significant implications for how we approach education and child-rearing. His work underscores the critical importance of early attachment experiences in shaping the developing psyche. This suggests a need for social policies that support parents and caregivers in providing stable, nurturing environments for young children.
In educational settings, Kalsched’s ideas point towards a more holistic approach that attends not just to academic learning, but to the child’s emotional and spiritual development. This might involve incorporating mindfulness practices, expressive arts, and nature-based learning into school curricula. It also suggests the importance of trauma-informed approaches in education, recognizing that many children carry hidden wounds that impact their ability to learn and relate.
6.3 Implications for Healthcare and Mental Health Systems
Kalsched’s work challenges the dominant medical model of mental health, which often focuses on symptom reduction rather than deeper healing. His approach calls for a more nuanced understanding of psychological symptoms as meaningful communications from the psyche, rather than merely as disorders to be eliminated.
This perspective has implications for how we structure mental health services. It suggests the need for longer-term, depth-oriented therapies alongside short-term interventions. It also points towards the importance of integrating body-based and creative approaches into treatment, recognizing that trauma healing involves more than just talking.
Moreover, Kalsched’s work highlights the interconnection between individual and collective healing. This suggests the need for community-based approaches to mental health, which address not just individual symptoms but also the social and environmental factors that contribute to psychological distress.
7. Critiques and Controversies
7.1 The Question of Scientific Validity
Like much of depth psychology, Kalsched’s theories have faced criticism from more empirically-oriented psychologists. His reliance on clinical observation and mythological parallels, rather than controlled studies, raises questions about the scientific validity of his claims. Critics argue that concepts like the “archetypal self-care system” are not easily operationalized or tested in a rigorous way.
Defenders of Kalsched’s approach counter that the complexity of trauma and the depths of the psyche cannot be fully captured by reductionistic research methods. They argue that his work, while not adhering to strict scientific protocols, offers valuable clinical insights that resonate with the lived experience of trauma survivors and therapists.
7.2 The Risk of Retraumatization
Some clinicians have raised concerns about the potential risks of Kalsched’s approach, particularly his emphasis on working with intense affects and archetypal material. There is a worry that delving too deeply into traumatic memories or engaging with powerful archetypal energies could overwhelm clients and lead to retraumatization.
Kalsched and his proponents acknowledge these risks but argue that they can be mitigated through careful pacing, strong therapeutic boundaries, and a focus on building ego strength alongside depth work. They contend that avoiding the depths of trauma can leave clients stuck in superficial coping mechanisms, never fully healing their core wounds.
7.3 Cultural Considerations
Another critique of Kalsched’s work centers on its cultural specificity. His theories draw heavily on Western psychological traditions and mythological systems, raising questions about their applicability across diverse cultural contexts. Some argue that his concept of the “personal spirit” or his emphasis on individuation may not resonate in more collectivist societies.
Kalsched has responded to these critiques by emphasizing the universal aspects of trauma and archetypal experience while acknowledging the need for cultural sensitivity in applying his ideas. He encourages therapists to draw on the specific mythological and spiritual traditions of their clients’ cultures in the healing process.
8. Future Directions and Ongoing Research
8.1 Integrating Neuroscience and Attachment Theory
One promising direction for future development of Kalsched’s ideas is their integration with findings from neuroscience and attachment research. Recent studies on the neurobiological impacts of trauma and the role of attachment in brain development offer empirical support for many of Kalsched’s clinical observations.
Researchers are exploring how the “archetypal defenses” Kalsched describes might correlate with specific patterns of neural activation and autonomic nervous system responses. This interdisciplinary approach could help to ground Kalsched’s theories in biological reality while preserving their depth and complexity.
8.2 Applications in Group and Community Settings
While Kalsched’s work has primarily focused on individual psychotherapy, there is growing interest in applying his ideas to group and community settings. Researchers and clinicians are exploring how concepts like the archetypal self-care system might manifest in families, organizations, and larger social groups.
This line of inquiry could lead to new approaches for addressing collective trauma and fostering community resilience. It might involve developing group rituals, community art projects, or collective storytelling practices that engage with archetypal themes of wounding and healing.
8.3 Cross-Cultural Studies
To address critiques about cultural specificity, there is a need for more cross-cultural research on Kalsched’s theories. This might involve studying how the archetypal defenses manifest in non-Western cultures, or exploring indigenous healing practices that resonate with Kalsched’s approach.
Such research could enrich and expand Kalsched’s model, potentially uncovering universal patterns of trauma response while also highlighting culturally specific variations. It could also lead to the development of more culturally responsive trauma therapies.
9. Legacy
Donald Kalsched’s work represents a profound contribution to our understanding of trauma, dissociation, and the inner world of the psyche. His theory of the archetypal self-care system provides a powerful lens for conceptualizing the complex and often paradoxical dynamics of early relational trauma. By illuminating the self-protective function of the psyche’s defenses, he offers a compassionate and nuanced approach to some of the most challenging clinical presentations.
Kalsched’s ideas have particular relevance for the treatment of dissociative and personality disorders, as well as psychosis. His emphasis on empathy, containment, and the symbolic dimension of experience provides a vital counterpoint to the often reductionistic and pathologizing approaches of mainstream psychiatry. By honoring the archetypal significance of the client’s struggles, he opens up new possibilities for healing and transformation.
Ultimately, Kalsched’s vision is one of profound hope and possibility. By recognizing the resilience and creativity of the human spirit, even in the face of unspeakable trauma, he affirms the capacity for healing and renewal that lies within each of us. His work invites us to venture into the depths of the soul, to bear witness to its pain and its potential, and to trust in the transformative power of the therapeutic encounter.
As we navigate the challenges of an increasingly fragmented and uncertain world, Kalsched’s insights are more relevant than ever. His work reminds us of the importance of attending to the inner world, of honoring the symbolic dimension of experience, and of cultivating a deep and abiding respect for the mysteries of the psyche. By integrating his wisdom into our clinical practice and our personal lives, we can help to foster a more compassionate and resilient society, one that can hold the full spectrum of human experience with empathy, creativity, and grace.
Jungian Innovators
Bibliography
Works by Donald Kalsched:
Kalsched, D. (1996). The Inner World of Trauma: Archetypal Defenses of the Personal Spirit. Routledge.
Kalsched, D. (2013). Trauma and the Soul: A Psycho-Spiritual Approach to Human Development and its Interruption. Routledge.
Kalsched, D. (2020). Glimpses through the Veil: New Collected Psychoanalytic Papers. Routledge.
Kalsched, D. (2003). “Daimonic Elements in Early Trauma.” Journal of Analytical Psychology, 48(2), 145-169.
Kalsched, D. (2015). “Revisiting the Metaphor of the Walled City: The Defensive Organization of the Traumatized Self.” In Trauma and Beyond: The Mystery of Transformation, ed. U. Wirtz. Routledge.
Jungian and Post-Jungian Literature:
Jung, C. G. (1969). The Archetypes and the Collective Unconscious. Princeton University Press.
Jung, C. G. (1971). Psychological Types. Princeton University Press.
von Franz, M. L. (1997). Archetypal Patterns in Fairy Tales. Inner City Books.
Neumann, E. (1973). The Child: Structure and Dynamics of the Nascent Personality. Putnam.
Hillman, J. (1975). Re-Visioning Psychology. Harper & Row.
Woodman, M. (1985). The Pregnant Virgin: A Process of Psychological Transformation. Inner City Books.
Stein, M. (1998). Jung’s Map of the Soul: An Introduction. Open Court.
Edinger, E. F. (1992). Ego and Archetype. Shambhala.
Samuels, A. (1985). Jung and the Post-Jungians. Routledge.
Hollis, J. (1996). Swamplands of the Soul: New Life in Dismal Places. Inner City Books.
Psychoanalytic Literature:
Freud, S. (1920). Beyond the Pleasure Principle. International Psycho-Analytical Press.
Klein, M. (1946). “Notes on Some Schizoid Mechanisms.” International Journal of Psycho-Analysis, 27, 99-110.
Winnicott, D. W. (1965). The Maturational Processes and the Facilitating Environment. International Universities Press.
Fairbairn, W. R. D. (1952). Psychoanalytic Studies of the Personality. Routledge & Kegan Paul.
Kohut, H. (1977). The Restoration of the Self. International Universities Press.
Bromberg, P. M. (2011). The Shadow of the Tsunami: And the Growth of the Relational Mind. Routledge.
Mitchell, S. A. (2000). Relationality: From Attachment to Intersubjectivity. Analytic Press.
Fonagy, P., & Target, M. (2003). Psychoanalytic Theories: Perspectives from Developmental Psychopathology. Whurr Publishers.
Trauma Studies:
Herman, J. L. (1997). Trauma and Recovery: The Aftermath of Violence – From Domestic Abuse to Political Terror. Basic Books.
van der Kolk, B. (2014). The Body Keeps the Score: Brain, Mind, and Body in the Healing of Trauma. Viking.
Levine, P. A. (1997). Waking the Tiger: Healing Trauma. North Atlantic Books.
Rothschild, B. (2000). The Body Remembers: The Psychophysiology of Trauma and Trauma Treatment. W. W. Norton & Company.
Terr, L. (1990). Too Scared to Cry: Psychic Trauma in Childhood. Basic Books.
Courtois, C. A., & Ford, J. D. (Eds.). (2009). Treating Complex Traumatic Stress Disorders: An Evidence-Based Guide. Guilford Press.
Ogden, P., Minton, K., & Pain, C. (2006). Trauma and the Body: A Sensorimotor Approach to Psychotherapy. W. W. Norton & Company.
Scaer, R. C. (2001). The Body Bears the Burden: Trauma, Dissociation, and Disease. Haworth Medical Press.
Neuroscience and Attachment:
Schore, A. N. (2003). Affect Regulation and the Repair of the Self. W. W. Norton & Company.
Siegel, D. J. (2012). The Developing Mind: How Relationships and the Brain Interact to Shape Who We Are. Guilford Press.
Cozolino, L. (2017). The Neuroscience of Psychotherapy: Healing the Social Brain. W. W. Norton & Company.
Porges, S. W. (2011). The Polyvagal Theory: Neurophysiological Foundations of Emotions, Attachment, Communication, and Self-Regulation. W. W. Norton & Company.
Panksepp, J. (1998). Affective Neuroscience: The Foundations of Human and Animal Emotions. Oxford University Press.
Bowlby, J. (1988). A Secure Base: Parent-Child Attachment and Healthy Human Development. Basic Books.
Main, M., Kaplan, N., & Cassidy, J. (1985). “Security in Infancy, Childhood, and Adulthood: A Move to the Level of Representation.” Monographs of the Society for Research in Child Development, 50(1-2), 66-104.
Fonagy, P., Gergely, G., Jurist, E. L., & Target, M. (2002). Affect Regulation, Mentalization, and the Development of the Self. Other Press.
Related Psychological Approaches:
Mindell, A. (2000). Dreaming While Awake: Techniques for 24-Hour Lucid Dreaming. Hampton Roads Publishing.
Wilber, K. (2000). Integral Psychology: Consciousness, Spirit, Psychology, Therapy. Shambhala.
Grof, S. (1985). Beyond the Brain: Birth, Death, and Transcendence in Psychotherapy. State University of New York Press.
Assagioli, R. (1965). Psychosynthesis: A Manual of Principles and Techniques. Hobbs, Dorman & Company.
Maslow, A. H. (1968). Toward a Psychology of Being. Van Nostrand Reinhold.
Rogers, C. R. (1961). On Becoming a Person: A Therapist’s View of Psychotherapy. Houghton Mifflin.
Frankl, V. E. (1959). Man’s Search for Meaning. Beacon Press.
May, R. (1983). The Discovery of Being: Writings in Existential Psychology. W. W. Norton & Company.
Anthropology and Mythology:
Campbell, J. (1949). The Hero with a Thousand Faces. Pantheon Books.
Eliade, M. (1954). The Myth of the Eternal Return: Cosmos and History. Princeton University Press.
Turner, V. (1969). The Ritual Process: Structure and Anti-Structure. Aldine Publishing Company.
Lévi-Strauss, C. (1963). Structural Anthropology. Basic Books.
Neumann, E. (1954). The Origins and History of Consciousness. Princeton University Press.
Further Reading:
Solomon, M. F., & Siegel, D. J. (Eds.). (2003). Healing Trauma: Attachment, Mind, Body and Brain. W. W. Norton & Company.
Kalsched, D. (2017). “Trauma, Innocence and the Core Complex of Dissociation.” Journal of Analytical Psychology, 62(4), 474-500.
Stein, M. (2006). The Principle of Individuation: Toward the Development of Human Consciousness. Chiron Publications.
Chodorow, J. (1991). Dance Therapy and Depth Psychology: The Moving Imagination. Routledge.
Whitmont, E. C. (1969). The Symbolic Quest: Basic Concepts of Analytical Psychology. Princeton University Press.
Kalsched, D., & Kiehl, E. (Eds.). (2021). Soul’s Code: Archetypal Psychology and the Renewal of Contemporary Culture. Routledge.
Meier, C. A. (2009). Healing Dream and Ritual: Ancient Incubation and Modern Psychotherapy. Daimon Verlag.
Shalit, E., & Furlotti, N. C. (Eds.). (2016). The Dream and its Amplification. Fisher King Press.
Dieckmann, H. (1991). Methods in Analytical Psychology: An Introduction. Chiron Publications.
Kiehl, E., Saban, M., & Samuels, A. (Eds.). (2016). Analysis and Activism: Social and Political Contributions of Jungian Psychology. Routledge.
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