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Transformation: Emergence of the Self: Carolyn and Ernest Fay Series in Analytical Psychology, by Murray Stein
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In Transformation: Emergence of the Self, noted analyst and author Murray Stein explains what this process is, and what it means for an individual to experience it. Transformation usually occurs at midlife, but is much more complicated than what we colloquially call a midlife crisis. Consciously working through this life stage can lead people to become who they are and have always potentially been. Indeed, Stein suggests, transformation is the essential human task. Stein first details how this process of transformation emerges and develops in an individual. Why does this transformation occur? And, more specifically, why does it so often occur in midlife?
Using the example of poet Rainer Maria Rilke, Stein clearly and carefully walks the listener through the hows and whys of the transformation process. Looking at C. G. Jung's life, Stein then explains how transformative images stimulate the transformation process by suggesting new ways of thinking and living. Intimate relationships, like those between a husband and a wife or a doctor and a patient, can also play a very powerful role in transformation. Finally, Stein examines the process in the lives of three important people, Jung, Picasso, and Rembrandt, whose experiences of transformation led to even greater creativity and freedom.
This book is successful both as an easy-to-understand elucidation of the transformation process and as an invitation to personal change. For those people who would like to learn what a meaningful second half of life could be like, Transformation: Emergence of the Self is an inspiring place to start.
- Sales Rank: #50717 in Audible
- Published on: 2012-12-05
- Format: Unabridged
- Original language: English
- Running time: 414 minutes
Most helpful customer reviews
26 of 28 people found the following review helpful.
A Method of Transformation
By Steven Herrmann
Steven B. Herrmann, PhD, MFT
Author of "William Everson: The Shaman's Call."
In 1998 I had the honor of reviewing Murray Stein's books for "The San Francisco Jung Institute Library Journal." I had read several of Stein's books before 1998 and was moved particularly by his first book "In Midlife," yet, when I read "Transformation," I was led to say that it spoke more directly to the needs of the soul than any other Jungian text I had come across. Reflecting back on what I wrote then I still believe this today. There is a mystery of transformation contained within this book that speaks directly to the spirit of our times: a need not only for a theoretical post-Jungian analysis of what takes place in psychotherapy, but a clear and practical description of a working method that reveals how transformation may be achieved outside (as well as inside) the consulting room. What are the archetypal structures of thought and feeling through which transformation occurs? What are some methods by which we can put into practice what Stein teaches? What Stein is most adept at describing is perhaps what happens when the scars of childhood have been outgrown during a person's early thirties to early fifties, when "structures" of affect and "feeling" suddenly emerge to color an individual's entire life and oeuvre. Of particular interest to me is the remarkable story he tells of the German national poet, Rainer Maria Rilke, during the periods of inception and writing of the Duino Elegies and the Sonnets to Orpheus. Here Stein answers my question above about structure and method. Stein shows masterfully how the "poet archetype," or "poet imago" emerged quickly out of structures of affect and feeling from Rilke's early developmental life to transform his consciousness at mid-life utterly. Never before and never again afterwards, Stein writes, was the poet so thoroughly possessed by the Muse as when the text of the Elegies poured forth from his pen, and when he traces this inspiration to its source, what we learn is that "a mood of elegiac nostalgia and mourning dominates Rilke's entire artistic life" (p. 29). Stein traces this characteristic mood beyond mourning over personal losses in his infancy. He describes "a fundamental structure of feeling" that pervades Rilke's entire life as a destiny-pattern and concludes that his "entire poetic oeuvre is, in a sense, a monumental lament" (p. 29). This is a true mythological insight. For we find this to be a fact in ancient Hindu poetry as well as in the songs of our seminal American poet Walt Whitman. Such feelings of profound Grief as Rilke passed through at mid-life inevitably led the poet to unearth memories extending beyond the atmosphere surrounding his infantile trauma, to the "mythic territory and the history of the Laments" (p. 31). Stein postulates that "Lament is the occasion, the necessary condition for transformation" (pp. 28, 29); this proves to be true in the poetry of the Hindu poet Valmiki, as well as in the poetry and prose of Herman Melville, and Emily Dickinson. The Land of the Laments is a metaphor for Rilke's transpersonal origins in structures of transpersonal feeling that can be traced to the poet-archetype and to shamanism. Rilke's method for accessing these structures was through free-verse, a technique highly influenced by Whitman. Stein's brilliant analysis confirms to my mind that the Land of the Laments is a mythic metaphor for a place of transformation inside each of us; it can act for readers today as a symbol of creative transformation from which we may each draw deep healing, feeling, and inspiration. For a further discussion of the poet-archetype in relation to American poetry and shamanism see my 2009 book "William Everson: The Shaman's Call."
4 of 4 people found the following review helpful.
A solid contribution
By Thomas J. Farrell
In his book TRANSFORMATION: EMERGENCE OF THE SELF (1998), Murray Stein (born 1943; Ph.D., University of Chicago, 1984) explores the psychological process of transformation that is involved in the process of psychological individuation in roughly the second half of life, using a Jungian framework of thought - and using C. G. Jung, M.D. (1875-1961), as an exemplar of a person who had undertaken the transformative process in roughly the second half of his long life.
Murray Stein's book is a solid contribution to making Dr. Jung's thought understandable to people who may not already be familiar with it.
As far as I can tell, all adult Americans of a certain age undergo a mid-life crisis. All Americans who have undergone a mid-life crisis, or who are currently undergoing a mid-life crisis, should find Murray Stein's book instructive.
In his introduction Murray Stein says, "The transforming person is someone who realizes the inherent self [in his or her psyche] to the maximum extent possible and in turn influences others to do the same" (page xxiv). In addition, his personal conviction is that "only those who have been or are being transformed can be agents of further transformation" - in certain other persons who are open to such transformation and in the larger cultural matrix of our times (page xxiv).
I would like to mention two persons who exemplified this kind of transforming person:
(1) the French Jesuit paleontologist and religious writer Pierre Teilhard de Chardin (1881-1995) and
(2) the American Jesuit cultural historian and theorist Walter J. Ong (1912-2003).
Ong became familiar with Teilhard's writings in the early 1950s when both Jesuits lived in a Jesuit residence in Paris, and Ong never tired of referring to Teilhard's thought.
Because of objections and reservations that certain Vatican officials had about Teilhard's thought, his most important works were not published until after his death. His two most important books are THE HUMAN PHENOMENON, translated by Sarah Appleton-Weber (1999), and THE DIVINE MILIEU, translated by Sion Cowell (2004).
Murray Stein's book TRANSFORMATION: EMERGENCE OF THE SELF is similar in spirit to Teilhard's book THE DIVINE MILIEU. Each book can be described as inspirational in spirit. What Teilhard refers to as suffering is equivalent to what Murray Stein refers to as the prolonged agony of transformation (page xxii). Speaking of the prolonged agony of transformation, check out the so-called "terrible sonnets" of the Victorian Jesuit poet Gerard Manley Hopkins (1844-1889). Literary critics have dubbed certain sonnets he wrote as the "terrible sonnets" not because they are terrible poetry but because they are about terrible agonies of the spirit.
Of course in the Christian tradition of thought, the suffering and agony of Jesus is well known. Murray Stein says that "Jung recognized the image of Christ as a transformative archetypal image of great power and persuasiveness" (page 58).
But Murray Stein raises an important question: "[D]o the transformative images that are being held up and promoted by a specific culture support or thwart the individual psyche's urge toward wholeness?" (page 58). Historically, American culture has famously celebrated individualism and the myth of the so-called self-made man. But do the historical celebration of individualism and the myth of the supposedly self-made man still provide American culture today with "the aegis of an overarching statement of meaning and purpose, in the styles of living they help to shape" - "in a manner that allows for optimal fulfillment" (page 58)?
Murray Stein's claim about the "agony of transformation" can be connected with Ong's theme of agonistic structures in his books RHETORIC, ROMANCE, AND TECHNOLOGY: STUDIES IN THE INTERACTION OF EXPRESSION AND CULTURE (1971) and FIGHTING FOR LIFE: CONTEST, SEXUALITY, AND CONSCIOUSNESS (1981), the published version of Ong's 1979 Messenger Lectures at Cornell University. The Greek word "agon" means contest, struggle. In both books Ong uses the Jungian term "transformation" in characterizing stage eight in Neumann's Jungian account of the development of consciousness.
Ong's book HOPKINS, THE SELF, AND GOD (1986), the published version of Ong's 1981 Alexander Lectures at the University of Toronto, is not inspirational in spirit. Nevertheless, Murray Stein's book TRANSFORMATION: THE EMERGENCE OF THE SELF can also be likened to Ong's 1986 book. In both books the author discusses concrete persons and their psycho-spiritual development.
Ong's essay "Voice and the Opening of Closed Systems" in his book INTERFACES OF THE WORD: STUDIES IN THE EVOLUTION OF CONSCIOUSNESS AND CULTURE (1977, pages 305-341) is close in spirit to Murray Stein's interest in the emerging psychological transformation of individual persons. In his essay Ong works with systems terminology, not with Jungian theory. Toward the end of his essay, Ong opts for the position of open closure for individual persons to take toward our emerging cultural transformations.
In TRANSFORMATION: EMERGENCE OF THE SELF, Murray Stein says that we are "so close to" the 20th century that it is hard for us to grasp the spirit of the century (page xxi). However, this admitted difficulty does not stop him from setting forth certain characterizations of the century - before he turns his attention to discussing psychological transformation, his announced topic.
Ong often pointed out that we need both proximity (closeness) and distance to understand something. Had Murray Stein studied Ong's scholarly studies in cultural history, Ong's work might have served as a large framework for understanding the 20th century. To be sure, Ong was no slouch when it came to referring to Jungian thought. But he explicitly used technical terminology only when he was succinctly summarizing and explaining Erich Neumann's book THE ORIGINS AND HISTORY OF CONSCIOUSNESS (1954) in his books, mentioned above, RHETORIC, ROMANCE, AND TECHNOLOGY (pages 10-11) and FIGHTING FOR LIFE: CONTEST, SEXUALITY, AND CONSCIOUSNESS (pages 18-19). So Murray Stein might have seen Ong as a fellow Jungian in spirit, or at least as an intellectual ally.
Now, Murray Stein discusses the psychological process known as deification extensively throughout his book (pages 9, 45-46, 57, 67, 71, 93-94, 97, 116, 118, 130-131, 136-138, 146). For example, he says, "Transformation in the sublime sense of deification now is universally available" (page 146). But I would say that the psychological process symbolically referred to as deification has always and everywhere been available.
In any event, after Murray Stein's book was published, two books were published about the history of the idea of deification in the Christian tradition of thought:
(1) Norman Russell's THE DOCTRINE OF DEIFICATION IN THE GREEK PATRISTIC TRADITION (2004) and
(2) A. N. Williams' THE GROUND OF UNION: DEIFICATION IN AQUINAS AND PALAMAS (1999).
Murray Stein briefly discusses how Albert Schweitzer served as a living exemplar of transformation for William Mellon (pages 39-40). Murray Stein says, "For William Mellon, Albert Schweitzer was a transformative image. The image of Schweitzer's life and mission suggested and shaped the direction of Mellon's maturity" (page 40). For me, Walter Ong was a living exemplar of a powerful and compelling transformative image, whose life and mission suggested and shaped the direction of my maturity. However, I hasten to add that I do not claim to have experienced the psychological process of symbolic deification that Murray Stein discusses.
Murray Stein recounts how Dr. Jung experienced the psychological process of symbolic deification through imagery he experienced during his self-experimentation with what he came to refer to as active imagination (pages 43-68).
On pages 43-44, Murray Stein discusses the original edition of Jung's English Seminar of 1925. I would point out that the 2012 revised edition of INTRODUCTION TO JUNGIAN PSYCHOLOGY: NOTES OF THE SEMINAR ON ANALYTICAL PSYCHOLOGY GIVEN IN 1925 BY C. G. JUNG includes a new introduction and updated footnotes provided by Sonu Shamdasani.
Murray Stein says, "Jung's notion of individuation is based upon a twofold movement: temporary identification with the unconscious images in order to make them conscious, then disidentification and reflection upon them as an individual" (page 48). As Ong says, we need both proximity (closeness) and distance to understand something.
For Dr. Jung, understanding his dramatic experiences during his self-experimentation with active imagination took a great leap forward when he read Richard Wilhelm's book in German, THE SECRET OF THE GOLDEN FLOWER in 1928 (English translation of Wilhelm's German by Dr. Cary F. Baynes, 1931). From Wilhelm's book, Dr. Jung went on to publish his massively researched book about alchemical symbolism, MYSTERIUM CONIUNCTIONIS (German orig. ed. in two parts,1955 and 1956).
During the years when Adolf Hitler and the Nazis were rising to power in Germany, Dr. Jung conducted a lively seminar in Zurich on Friedrich Nietzsche's book THUS SPOKE ZARATHUSTRA. See NIETZSCHE'S ZARATHUSTRA: NOTES OF THE SEMINAR GIVEN IN 1934-1939 BY C. G. JUNG, 2 vols., edited by James L. Jarrett (1988).
On June 24, 1936, Dr. Jung made the following observations: "The creative will always begins in the depths and never starts at the top [with guys like Dr. Jung]. One could say that the seed really grows on the philosophical tree, and then it falls down to the ground into the mob; the mob surely is the fertile earth or the incubator or the dung heap upon which the creation grows. For the seed is not the tree and the seed doesn't make the treeunless there is black earth: the black substance is needed in order to create something in reality. So, as the alchemists said, even the gold must be planted in the earth like the seed of a plant. It is indispensable that consciousness and the unconscious come together . . . . Without that clash [of coming together] or synthesis, there is no new creation, nothing gets on its own feet unless it is created in such a way. The seeds can remain a long time without growing if circumstances are unfavorable; certain ideas can hover over [hu]mankind for thousands of years, and they never take root because there is no soil. The soil is needed: one could even say the most important creative impulses come out of the soil. It is as if it were contributing the power of growth; at all events, it provides all the necessary substance for the further development of the seed" (pages 1021-1022).
The seed of democracy bloomed in the experimentation with limited participatory democracy in ancient Athens. But it later bloomed again in American soil.
In addition, a whole lot of other creativity blossomed forth in American soil. See the massive 1,000-page textbook INVENTING AMERICA: A HISTORY OF THE UNITED STATES, 2nd ed., edited by the historians Pauline Maier, Merritt Roe Smith, Alexander Keyssar, and Daniel J. Kevles (2006).
For a discussion of some of the key cultural psychodynamics that contributed to the technological creativity in American culture, see Ong's book RHETORIC, ROMANCE, AND TECHNOLOGY (1971), mentioned above.
In addition to discussing Dr. Jung's mid-life crisis and how it subsequently transformed his life, Murray Stein discusses another aspect of Dr. Jung's thought: transformation as the culminating stage in Jungian analysis. Dr. Jung outlined four key stages, which Murray Stein explains: (1) confession, (2) elucidation (also known as the Freudian stage), (3) education (also known as the Adlerian stage), and (4) transformation (also known as the Jungian stage) (pages 77-79).
Confession strikes me as self-explanatory. Murray Stein says, "Elucidation, the Freudian stage [of analysis], frees energies that were tied up in neurotic childishness and dependency on external authorities" (page 78). Murray Stein says, "Adler recognized the need for social education beyond the understanding of the unconscious and insight into its primitive workings. He was fundamentally an educator who sought to help his patients make a better adaptation in their everyday lives through, first, achieving high self-esteem and, second, investing it in broad social interest" (page 78).
Murray Stein sums up the fourth stage in Jungian analysis by saying that Jung explains that "[t]ransformation is a two way street" that involves the transformation not only of the analysand but also of the analyst (page 79). Of course this makes it sound as though transformation can occur only in the context of Jungian analysis. But Jungian analysis is not the only context in which transformation can occur.
As a matter of fact, Murray Stein devotes a lengthy chapter to discussing not only the relationship between the analysand and the analyst but also other transformative relationships (pages 69-105). The key ingredient in potentially transformative relationships appears to be "an irrational bond" between the two persons in the relationship (pages 84, 100, 101). This irrational bond enables kinship libido to flow between the two persons in the relationship and sustain the ongoing relationship.
To be clear here, I should spell out that love has long been regarded as an irrational bond. This is true not only the love involved in romantic love, but all other forms of erotic and non-erotic love - for example, the love involved in friendships and the love involved in love of one's country. See Martha C. Nussbaum's book POLITICAL EMOTIONS: WHY LOVE MATTERS FOR JUSTICE (2013).
If kinship libido sounds a bit mysterious to you, remember that it has been said that we are all God's children - brothers and sisters, figuratively speaking. So the flow of kinship libido means that the two persons in the relationship are optimally able to relate to one another as family, figuratively speaking.
But of course if your mother or your father or your brother or your sister or other family members were problems in your life, then the flow of kinship libido in a given relationship might be colored by those problematic figures in your personal past. So to deal with this kind of difficulty in a given relationship, you should try the Freudian stage of elucidation of the psychodynamics involved in the relationship. This is not always easy to do. But it's not always hard to do.
Next, proceed to the Adlerian stage of analysis. Finally, undertake the Jungian stage of transformation.
Murray Stein claims that Dr. Jung's "relationship with [his wife] Emma [1882-1955; married 1903] was transformative" (page 100). But Murray Stein politely sidesteps explicitly discussing Dr. Jung's relationship with Antonia (Toni) Wolff (1888-1953), a former analysand of his to whom he turned for help during his self-experiment with active imagination - and with whom he subsequently openly maintained a close relationship until her death in 1953.
Murray Stein says, "The mutual image of a particular couple - in itself an impersonal archetypal image of the collective unconscious - is uniquely expressive of the pair's specific relational alchemy" (page 101). Hey, other writers speak of the chemistry between two certain persons. So why can't a Jungian writer speak of relational alchemy?
In conclusion, the prospect of the prolonged agony of transformation will probably not sound appealing to many Americans. However, in effect, many Americans in the second half of their lives are already experiencing the prolonged agony of transformation, but without understanding what they are already undergoing.
6 of 6 people found the following review helpful.
An exceptional book
By Dr. John Stanley
An important book for anyone who appreciates Stein's lucid presentation of Jungian principles for the contemporary world. Excellent companion to his "Jung's Map of the Soul"...the two are arguably his best works. Stein is a polished communicator with a gift for making the so-called "difficult" subject of depth psychology a transparent and valuable experience. Highly recommended.
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