Introduction

Punctuated Equilibrium

The evolution, structure, and aims of this book

Speaking symbolically, this book is mortar. It had to be written to set, as in concrete, my hard won integrated sanity. Of course I was not aware of that unconscious imperative when I set out upon the venture but an introduction is meant to put the reader in the picture and that is the bottom line. It is also pertinent to one of the sub-themes of this work.

Initially I understood this as a straightforward project to put before the psychotherapeutic community my findings concerning an effective way of working to heal the splits in schizoid clients. I am qualified as a psychotherapist in the humanistic tradition and discovered, very early in my training, in a seminar on bioenergetics, the correct diagnostic label for my own peculiarities. I was a severely schizoid personality. I exhibited most of the defining traits, being withdrawn and isolated, distrustful of the world; arrogant, self-opinionated and often unthinkingly disdainful of others; detached from and largely uncomprehending of my true emotions; rigidly independent while inwardly profoundly insecure. I had the vivid fantasy life that goes with the territory, but in my case it was not phantasy, that is largely unconscious, but rather waking dreams. These were so absorbing that I spent more time engaged with internal images than experiencing the reality of my, outwardly reasonably successful, existence as a middle manager in a service bureaucracy. Naturally the working with dreams, images and guided fantasies that featured in my chosen orientation became my preferred method. I felt pre-qualified to use these means to help others suffering from splits between their emotional and intellectual functions. The combining of mental imagery with assertiveness training techniques, for which I can thank my previous employers' management development courses, together with the use of Object Relations theory as a conceptual base provided, I found, a powerful way to access and repair deep wounds in the psyche.

Object Relations theory developed out of Freudian psychoanalysis, which had identified the mother as the first 'object' of her baby's desires.

Therapy is a two-way process. All the time I was learning from my clients and about my own condition. Though I found the latter to be not unique, having had two clients even in my small practice with something comparable, the literature failed me in this respect, as an analyst failed one of those clients. It therefore appeared as a useful extension to the project to include my own intra-psychic experience as a case study. That same condition however made the actual writing, the expression of the inside to the outside, almost impossible. The solution I picked on was to commence a course of study. This would ensure the discipline to force words onto paper together with much needed academic supervision and informational input. Unconsciously, my psyche was following its own agenda and forcing my self-analysis, self-healing process, back into top gear.

Parts I and II of this volume are largely the results of this first scheme. The reader will perhaps recognise the essay form that underlies some of the chapters. These were written with the scholarly rigour and the authority that I felt justified by my training and practice. Chapter One details my own intra-psychic process together with the theories and therapeutic methods that were influential during my training. I am aware that there have been many developments in the years since I qualified so it must not be assumed that this gives an up-to-date picture of humanistic psychotherapy. This historical overview was relevant to my original theme and turned out to be even more so to my ultimate project. Chapter Two presents a complete case study of one of my early clients together with full transcripts of virtually the entire corpus of the image work carried out in our sessions.

At this point it is appropriate to bring in the second purpose that began to overtake the first as I studied. The issue most usually arose in question form. Is psychotherapy a science or an art? I have always held to the former, or perhaps I should explain why I consider it a non-question. No-one expects their G.P. to be conducting a scientific experiment upon them when they go for assistance. They do expect that the treatment they receive will be based on a sound foundation of science. Just so with psychotherapy. Not only Freud, but also Fairbairn, Klein, Winnicott, Guntrip, Bowlby, Jung, Berne and Assagioli, the founder of my own orientation, psychosynthesis, considered themselves to be engaged in a scientific endeavour as they formulated their theories on the basis of their clinical observations.

The question as to whether psychoanalysis is a science is one that philosophers still address, I believe, oblivious to the affirmative answer that has already taken hold in the world. Books on the mind sciences such as Flanagan's (1991) contain chapters on Freud. The New Scientist, a newspaper of science and technology, includes such matters within its remit. Freud ranked himself with Copernicus and Darwin, very accurately, as Copernicus got most of it wrong and Darwin did not know what he was talking about. Copernicus held to the long established belief that all motion in the heavens must be in perfect circles. As a result his De Revolutionibus Orbium Coelestium is worthless apart from its one great proposition, the centrality of the sun. Darwin knew nothing of genes, DNA, chromosomes or the causes of mutations within them. His theory required a blind faith that a biological mechanism would be found. Freud has been proved wrong in many ways (pace the aforementioned philosophers who claim his theories unscientific because they cannot be disproved). Nevertheless he laid the foundation for a fruitful investigative endeavour that has brought real practical benefits as all true science does.

Storr (1990) in his essay on the question states that, when Freud changed his focus from real trauma to his patients' inner realms of fantasy, psychoanalysis became 'an exploration of the patient's imaginative world which could not be categorised as scientific.' I totally reject this view as arrant nonsense. Anything and everything that is a part of the natural world can be the subject of scientific observation and, following the accumulation of an adequate body of reliable data, the subject of testable hypotheses. As the human brain is a part of the natural world so are its various functions and all are currently subject to intense study, principally by means of technical innovations, or carefully contrived experiments. But in all this study of the mind, by means of computer analogies, as a 'system of organs of computation' (Pinker, 1997) the essence of the human person disappears once again, just as Guntrip found to be the case in Freudian psychoanalytic theory.

The distinction most often made between orthodox analysis and the multitude of therapies that have arisen in reaction against it, is in the negative (Freudian) versus positive (humanistic) view of humanity embodied in each. By this criterion the Object Relations theory promulgated by Harry Guntrip, my favoured mentor, is, in my view, quite indisputably a humanistic psychodynamic theory. I will quote Guntrip (1968):

Here at last we are released from some of the nightmare interpretations of human nature enforced by the classical instinct theory, and can hold that a healthy and natural human being is loving, and hate and fear (when not realistically aroused by environmental danger) are psychopathological. Mother love, and the infant's innate capacity to respond to it with trust, to return love for love, is the basic reality, not a death instinct. (p423)

And again, in discussing the seemingly intractable problems of fear and aggression that plague the human race:

Nevertheless, these vicious circles can be broken and do get broken, and the will-to-peace is discovered behind all the turmoil of conflict. ... people discover that they can ... outgrow their hates and fears, and find a 'true self' in a positive capacity for making and maintaining good personal relations. (ibid: 424/5)

This deeply felt optimism about the human psyche and the reality of love in the world did not prevent Guntrip from also feeling that '"Object-Relations" theory is the nearest we have got yet to a true psychodynamic science.' (ibid: 384).

It is humanist practitioners who are qualified, par excellence, to remedy the lack and supply the reliable body of data afore mentioned. They are best placed to do for the mind sciences what the ethologists have done for zoology. They can observe the imagination working with real situations just as primatologists observe langurs or spider monkeys in their natural habitats. I seethe with frustration to know that so much valuable information goes down the drain because humanistic psychotherapy has lost contact with its scientific roots. The philosophers and mind scientists alluded to above know only of Freud. The work of Roberto Assagioli, Fritz Perls, Carl Rogers, Abraham Maslow, (not to speak of Jung, Fairbairn, Kohut, etc.) gets not a mention, and schizoid de-personalisation rules the roost. I will dismount from my soap box before I suffer an apoplexy but the above tirade should serve to explain why Chapters Two, Three and Four are accompanied by such a bulk  BOOKMARK  of detailed transcripts. This is the reliable scientific data that I am submitting in support of my hypotheses. Practitioners of all persuasions will doubtless find much to criticise in my therapeutic style thus revealed. In hindsight I do myself, but I must present it warts and all if it is to have any credibility.

I publish these detailed transcripts of image work with the permission of the clients concerned. Their names and personal details have been altered to maintain confidentiality but the image work itself, being innately unidentifiable, has not been tampered with. I must stress that the people who have granted this access to their inner realities would appear to the reader, as to their friends and acquaintances, as the normal successful professionals they are, coping with the hazards of modern life - relationships, redundancy, re-location, etc. - with the same angst-ridden competence we all do. In similar fashion their parents, in particular their mothers, were also striving consciously to do their best in stressful circumstances and similarly burdened with unresolved issues from their own past. The clients you will meet in the following pages fall into the category of healthy neurotics delineated by my first tutors and within which belongs the majority of the people of the First World.

Having presented the clinical material from my own practice in Part I, I go on in Part II to analyse some, indeed a minimal selection, of the evidence relating to my theme already in the public domain. Chapter Five takes a brief look at existential philosophy and science fiction which I hope will suggest the universality of the intra-psychic structures that Fairbairn recognised, and support the assumptions I made in Part I. I then provide, in Chapters Six and Seven, in-depth studies of two psyches that gifted the world with comprehensive accounts of their imaginal experiences. I originally planned to do this because the scientist in me was not satisfied to have found a method only. I required to know why it worked. That question was only settled when my studies led me to a deeper engagement with the work of John Bowlby and the evolutionary inheritance in the human brain.

The answer to 'the Bowlby question', set forth in Chapter Eight, provided what my school teachers always demanded above all else, a really good conclusion. The projected book was complete in plan. I was therefore utterly unprepared for the confounding illumination which struck me when I was half way through the actual writing. Because the mind/body connection is of fundamental importance to many humanistic practitioners, not to mention being a cutting-edge issue in general, I will relate briefly what happened.

The crisis lasted about two weeks. I had been going through a stressful change in life-style when suddenly I came down with - gastric flu, food poisoning - who knows? The effects were the worst I have ever known, physically painful and debilitating, mentally humiliating and disgusting. I lost control of every orifice. The effects were compounded and drawn out by my unconsciously (ha ha!) counter productive measures. First not eating or drinking. This resulted in de-hydration and hypnogogic images. I then forced myself to eat what was to hand and so re-infected myself or re-evoked the condition.

But while my body was so ungovernable my mind was also definitively loosed from its primary neurotic pathology - control. (That was why I could never take Freud, of course. He tried so hard to control the minds of his readers). During a succession of sleepless nights a psychodynamic solution to the problem of human evolution took shape, piecemeal, as insight after insight rose into consciousness. When I subsequently began trying to ground the ideas in current scientific knowledge I found proof that some part of my psyche had been working on the issue for years without any conscious intention on my part. There were books on my shelves about anthropology, primatology, human evolution, etc. and in my filing cabinet folders full of articles and book reviews torn out of New Scientist over the years on all aspects of the topic. All, I had thought, just because I found them interesting! But in this respect I am saying nothing new:

'..."being conscious" is in no decisive sense the opposite of the instinctive - most of a philosopher's conscious thinking is secretly directed and compelled into definite channels by his instincts. Behind all logic too and its apparent autonomy there stand evaluations, in plainer terms physiological demands for the preservation of a certain species of life.'

So said Nietzche (1973: 3), one of the schizoid people inwardly compelled to write for dear life.

Chapter Nine therefore had to be written and its emergence changed this project beyond recall. To make a more systematic sense of what my unconscious had thrown up I had to follow a sort of treasure hunt trail of partially reported facts and unexpected references that led me from one discipline to another, each seeming more abstruse than the last (paleopediatrics would you believe?) In the course of this search further clarifications occurred, in particular about my first love, the imaginal. Yes I know that is an adjective, but I have used it as a noun for lack of a better, until I reached the point in my story where I recognised which noun it should properly qualify. It was about the same time that I twigged just why the 'talking cure' works.

Clearly there was no way I could proceed with the same claim to academic rigour and authority that was justified when I was working strictly within my own field. So in my penultimate Chapter I have given free reign to my reactions and opinions as an interloper in other people's specialisms. I should call these chapters speculative but, having trained myself, as well as my clients, to distrust the shoulds, I will not. My megalomaniac sub-personality, we schizoids tend to have one, knows that my hypotheses are right. My saner part-selves know that they open up possibilities that are well worth further investigation and are readily accessible to the scientifically acceptable methods currently in use. My last chapter makes some suggestions about this, and allows a last fling for the imaginal in me with a range of ideas as to how these hypotheses of mine, if taken seriously, could contribute to human well-being.

By the time I got so far, it had become clear to me that in order to be unshakeably sane I had had to sort out not just who and what I am, and therefore how I became so, but also the same questions with regard to humanity as a whole. Only that way could I integrate myself into my human environment as a genuine member of the species, and value every piece of my once fragmented psyche. The 'am I human and what does that mean anyway' question is the hardest one to answer and not just for me, as Chapter Five suggests.

The most problematic effect of my 'mid-book crisis' was inexorably, to scupper my answer to the question all publishers ask. For whom are you writing? This was once quite straight forward. I knew you, my imaginal composite reader, to be a fellow practitioner in any and all of the many psychotherapies for which dreams and images are important. You hopefully had an open-minded psychoanalytic part-self. But now you could be any kind of mind scientist. You could be an evolutionary psychologist or a sociobiologist. You could be a paleoanthropologist, a primatologist, a developmental ethologist (even, God help me, a paleopedriatician!). For this work to be accessible to such a wide range of specialists, and indeed writing half of it as an amateur myself, means that it must be accessible also to the non-scientist. I find this a satisfying outcome, as there is much here that I would love to address to politicians, teachers, parents et al, but it does raise the problem of language. I am in principal opposed to the exclusive language that fences off each discipline from outside intrusion and scrutiny, but it is hard to avoid. I have compromised by appending an extensive glossary. However the book could be read straight through, passing over alien terminology, to gain a general understanding of the argument and evidence, and without stopping for the transcripts. These could subsequently be examined and critically assessed at leisure.

Although you, my reader, have become a more mysterious figure, one thing for sure I do know about you. You have a psyche much concerned, whether consciously or unconsciously, with finding answers to the who, what, where, when, how and why of yourself. That being so, and if indeed this volume has been published and you are no longer a figment of my imagination - read on.

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