Psychotherapy and psychoanalysis get lumped together as mental health treatments, but the difference between them is crucial. Understanding that difference helps make sense of why mainstream culture marginalizes not only psychoanalysis, but also astrology and divination. 1/19
The Lacanian psychoanalyst Raul Moncayo characterizes psychotherapy as a narrative discourse that “supports certain social ideas and helps the individual ‘adapt’ to society. For example, cognitive behavioral therapy focuses on thoughts’ empirical truth and utility. 2/19
Psychoanalysis, in contrast, “unifies the subject but does not necessarily make [them] normal from the point of view of morality or social values” and in practice it “temporarily suspends social values and authority to reveal the unconscious signifying chain.” 3/19
The aims are totally different. Psychoanalysis aims at revealing the subject to themselves, and leaves it up to them how to take that out into the world, whereas psychotherapy has works to help the person mold themselves to a normative image of how to be in the world. 4/19
In my own practice as a therapist, I primarily work with people with so-called “treatment resistant mental illness.” It’s intriguing to think about “treatment resistance” bearing in mind the above distinction between psychoanalysis and psychotherapy. 5/19
If “treatment” has been experienced as a way to coerce them into a mode of being that does not fit for them, why shouldn’t the patient resist it? For some people, being ill may be the only available means of holding onto their own subjectivity, rather than surrender it. 6/19
This business about analysis “revealing the unconscious signifying chain” is crucial. For Lacan the unconscious is not within us but exterior to us: it has to do with how the meaning of our speech/thought is not a function of our intention, but of the discourse of the Other. 7/19
We depend parents, laws, cultural ideals and norms, etc. to make sense of our own desires: they reflect it back to us. Moncayo writes: “This means that the subject does not really know what they are saying until the meaning of their statement comes back from the Other.” 8/19
In psychoanalysis, the analyst works to enunciate the unconscious meaning of the patient’s speech to reduce their alienation from their true desire. Psychotherapy already knows what the patient should desire, and aims to align thoughts and feelings along “correct” lines. 9/19
The way mindfulness strategies and self-help tools function primarily to ensure people get up on time and feel happy enough to work 40-hour work weeks represents a particularly striking example of the sort of normative encouragement modern psychotherapy often entails. 10/19
In mainstream psychology, psychoanalysis has fallen out of favor, and it is hard to imagine that this is not ultimately because psychoanalysis is essentially disinterested social values and cultural morality and therefore does not benefit the right people in the right way. 11/19
(Side note: this is not true of all branches of psychoanalysis. Ego psychology’s explicit aim was the adaptation of the conscious ego to everyday life, and so what I am writing about does not necessarily apply across the board.) 12/19
For astrologers, heavenly bodies are structured like a language, and for Lacan, the unconscious is structured like a language: “we only grasp the unconscious finally when it is explicated, in that part of it which is articulated by passing into words.” 13/19
Astrology used in a divinatory sense can be a method of accessing meanings exterior to one’s own conscious understanding in the service of coming into relationship with a discourse that can reveal an ever-unfolding truth of one’s particular desire—that is, one’s fate. 14/19
Encountering how astrology is viewed within mainstream psychology, it gets derided as a lesser alternative to psychotherapy, at best a kind of “quasi-therapy” that mimics therapeutic discourse outside of the range of therapy’s legitimate, scientific authority. 15/19
Rather than attempting to legitimate astrology as a form of therapy, though, couldn’t we see its liberatory potential as more like analysis? As a way of “speaking with” the Other, of unifying the subject through speaking an ancient language that can work against alienation? 16/19
Divination, in the sense of speaking with the gods, is a method of encountering the Real and unknown that works through and exists beyond us. This is the liberatory work of accessing and coming into discourse with the unconscious in its most mysterious, awesome sense. 17/19
Although there certainly could be (and are) forms of astrology that are not liberatory in this sense, it is not hard to understand why astrology and divination must remain marginal to the extent that they are not solely tools for coercing humans into modern social norms. 18/19
Viewed this way, the unconscious is not within us or part of the psyche: we are within the unconscious, and our psyche is part of the real unknown beyond us. Divination has liberatory (anti-alienating) potential to the extent that it is a dialogue with this unconscious. 19/thread
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Stated disbelief in magic is “rational,” yet saying we're rational doesn’t make it so. Research shows that so-called irrational, magical thinking lurks right below the skeptical surface of the minds of Western individuals, ready to pop out under conditions of risk. 1/thread
Eugene Subbotsky & Graciela Quinteros (2002) performed two cross-cultural experiments to show how a person’s verbal beliefs come apart from their behavior. If a person says one thing but does another, it shows that their state belief does not deeply penetrate the mind. 2/27
In both experiments, Subbotsky & Quinteros compared British university students with rural Mexican participants, examining what they thought about and how they behaved in the face of unusual, apparently magical phenomena. 3/27
Jung's personality typology uses a few basic concepts and principles to derive 16 personality ways of being in the world. Here, I sketch the conceptual building blocks of Jung’s model, focusing on the psychological functions of sensation, intuition, thinking, & feeling. 1/thread
In a previous thread I described Jung’s notions of extraversion and introversion. Extraverts tend to orient their energy to external objects, whereas introverts tend to orient their energy toward the archetypes those objects constellate. 2/26
To understand any phenomenon in the world, we need to know that it is, what it is, what it is worth to us, and its horizons/possibilities. These are the 4 functions, which Jung further subdivided into 2 categories of irrational and rational functions. 3/26
Unconscious phenomena such as dreams and projective identification have long been seen as uncanny & strange—even paranormal. In this thread I explore the ambivalent ways that psychoanalysts have engaged with the occult and divination. To begin with, two quotations: 1/thread
“Have I given you the impression that I am secretly inclined to support the reality of telepathy in the occult sense? If so, I should very much regret that it is so difficult to avoid giving such an impression. In reality, however, I was anxious to be strictly impartial…” 2/49
“…I have every reason to be so, for I have no opinion; I know nothing about it” (Freud, 1922). “If I had my life to live over again I should devote myself to psychical research rather than to psychoanalysis” (Freud, quoted in Jones, 1957). Early in his career, Freud… 3/49
Myers-Briggs (MBTI) types come under frequent criticism from skeptical rationalists. In this thread, I consider and respond some of those criticisms from the perspective of Jung’s theory of psychological types and try to contextualize the enduring interest in MBTI types. 1/thread
The MBTI is a test developed based on the ideas of Carl Jung, which derive primarily from his book Psychological Types. By returning to Jung’s work, we can enrich our understanding of the MBTI and think with greater nuance about its criticisms and its potential utility. 2/50
MBTI types are, like many personality tests, criticized for stereotyping people and putting humans into little boxes. Psychometrically, it’s been noted that MBTI traits are distributed continuously, with most scores falling into the middle rather than into discrete types. 3/50
The myth of the mentally ill witch in textbooks of abnormal psychology: a thread on history, ideology, the status of the occult within clinical psychology, and why I am skeptical of psychology’s claim to place a premium on multicultural diversity. 1/25
Open any abnormal psychology textbook and a dozen or so pages into Chapter 1 you’re likely to encounter a story about how in the Middle Ages in Europe, superstition and demonology flourished, exorcism equaled treatment, and mentally ill women were persecuted as witches. 2/25
This “just so” story about the history of errors in psychopathology isn’t true, however. In 1984, Thomas Schoeneman tore it apart in a paper titled “The mentally ill witch in textbooks of abnormal psychology: Current status and implications of a fallacy.” 3/25
1/ Although some diviners do tender conclusions purely on the basis of the rational symbolic significations of their divinatory system, any claim that this is the norm, let alone the only possibility, is ahistorical, culturally conditioned rasure the anthropological evidence.
2/ Historically and cross-culturally, divination is foremost a cultural-religious practice that becomes meaningful against a backdrop of cosmological beliefs. It is not, however, an irrational process, but a complex practice of meaning-making, rather than an abdication of reason.
3/ The Syrian philosopher Iamblichus distinguished inspired divination from inductive divination. Inspired divination encompasses dreams, oracles, visions, and mania/enthusiasm: forms of divination seen as direct communications from gods to human beings.