Systems of Transformation in Psychology: From Fragmentation to Wholeness

Header Image Credit: Ashley Sierra

Overview 

Throughout a lifetime, there are certain events one might experience that have the potential to leave an indelible mark on the psyche. Some individuals carry these marks, scarred or traumatized by the memories they hold, and, consciously or unconsciously, allow these experiences to shape or even dictate aspects of their lives. However, those with the right tools and support may find ways to weave these earlier narratives into a larger, cohesive life story—transforming these experiences without being overtaken by the negative energy from which they originated. An approach that many, myself included, have found effective is to view past experiences through the lens of initiation and transpersonal psychology. Combining these two methodologies creates a pathway that can diminish the hold of past trauma on the present.

After experiencing moderate or severe trauma of some kind, whether it is a single event or years of prolonged maltreatment, the journey back to psychological wholeness is a transformative process involving self-exploration, acceptance, and integration of various aspects of the self. This journey, often described as a path from inner fragmentation to unity, is essential to achieving harmony and personal growth. Concepts from various psychological and spiritual traditions explore how we can integrate fragmented parts of ourselves to create a whole, balanced sense of self. Carl Jung’s theory of individuation is one such framework, asserting that our well-being depends on recognizing and uniting disparate elements of the psyche. According to Ralph Metzner (1998), our inner conflicts can “trap our awareness” and divide our personality. By overcoming these divisions, we can achieve a harmonious state within ourselves.

Fragmentation and Integration 

Certain upsetting or shocking events one experiences in life are capable of triggering a serious onslaught of negative emotions.  Feelings of grief, anxiety, anger, fear, and shame commonly dominate the psyche in its wake. These instances can be so jarring that they can cause the psyche to splinter off in a process known as fragmentation. Fragmentation causes one or many parts of the psyche to detach or operate independently, leading to an inner conflict that can disrupt one’s sense of security or safety. 

While the idea of “inner fragmentation” can feel unsettling, shamanic traditions welcome this disassembly of the self. In these traditions, rituals of “dismemberment” are employed to symbolically dismantle the ego, allowing practitioners to confront and integrate aspects of themselves in a sacred, intentional way. Just as an orchestra must harmonize different instruments to create music, we, too, need to integrate our varied inner experiences and emotions to find peace (Metzner p. 97).

More severe occurrences of trauma have the capacity to do even more damage. In shamanic practice, soul loss is a term for a form of dissociation that occurs during moments of intense trauma. This separation of the self, especially in early life, fragments the psyche as a way of coping with overwhelming experiences. Though one may feel like they will never be able to recover these “lost” parts, research has shown that certain techniques like shamanic drumming or guided visualization can allow individuals to enter a trance-like state, where they can recover these “lost” parts of the self and reintegrate them into their awareness, ultimately leading to healing (Mijares, 2016).

Death and Rebirth in Psychological Transformation 

The concept of death and rebirth in psychological transformation represents a significant shift in identity and worldview, often involving a complete breakdown of old understandings of self and purpose. This shattering of old paradigms allows space for new insight, personal growth, and profound self-awareness. Transformations of this kind may stem from near-death experiences, existential crises, or other pivotal events like the loss of a loved one, divorce, or a significant health challenge. Those who undergo this transformation often describe a profound inner peace and liberation from the fear of death.

“Once returned to the physical world, the person is now a ‘philosopher’s son/daughter’ or a ‘filius philosophorum,’ or fetus of immortality”. 

The process is not easy but offers a stable inner peace and a new appreciation for life (Metzner p. 155).

The Role of Addictive Behaviors and the Search for Connection 

Some theories suggest that addictive behaviors may result from a subconscious yearning to reconnect with a lost sense of divinity or purpose. Stanislav Grof, a key figure in the field of transpersonal psychology, argued that individuals often seek altered states of consciousness, such as through substance use, as a way to reach mystical experiences that reconnect them with a sense of wholeness or purpose. Addictions can thus represent an unconscious search for spiritual transcendence when direct spiritual engagement is lacking. 

According to this perspective, the soul may feel an innate pull toward unity, which, if unrecognized, leads individuals to use substances or compulsive behaviors to fill the void. In “The Wounded West,” Llamazares (2000) argues that certain psychological and physical ailments, along with addictive compulsions, reflect an underlying need for spiritual or ecstatic experiences. This connection between trauma and addiction illuminates the drive behind many compulsions, revealing a search for fulfillment that can only be achieved through genuine connection and purpose. After my near-death experience, I hypothesized the following:

“If the lack of connection to Source is the cause of, or one of the causes of, addictive behaviors while we are in our physical form, then perhaps my near-death event cured it,”

During the experience, I felt profoundly connected to a universal source. This reconnection seemed to satiate the sense of longing I had previously sought to fill through other means. In other words, this reconnection was the fulfillment I sought, leading to a deeper sense of peace and understanding making the need for substances obsolete. 

Returning to Source: Reconnecting with the Self 

Returning to “source,” or one’s true self, is essential to spiritual growth. This journey often involves revisiting early experiences and understanding them in a new light. In Jungian psychology, individuation is the process by which we integrate conscious and unconscious elements of the psyche. According to Jung, individuation brings the unconscious into the light of consciousness, enabling individuals to face and embrace the shadow parts of themselves. He explains, 

“Individuation is an exceedingly difficult task: it always involves a conflict of duties, whose solution requires us to understand that our ‘counter-will’ is also an aspect of God’s will” (Jung, p. 292).

In Indigenous perspectives, initiation rites often embody a similar transformation. Anthropologist Arnold van Gennep developed the concept of rites of passage as three-part processes: 

• rites of separation, 
• transition, and 
• incorporation. 

Within these stages, initiates often undergo a symbolic “death” of their prior self, experience a period of uncertainty, and finally, reintegrate with a new role or identity in their community. Shamanic cultures incorporate specific rituals throughout the rite to help the initiate integrate fragmented aspects of the self and to prepare them to serve as healers or guides for others (Janusz, 2018; Munthali, 2007). Van Gennep’s work illuminates the communal aspect of transformation and the importance of social support in the process (Janusz, 2018).

Regression in the Service of Transcendence 

Regression is a term often viewed negatively implying that a forward path has been abandoned. Interestingly, regression is sometimes essential for further spiritual development. Michael Washburn describes regression in the service of transcendence as a beneficial process, suggesting that. 

“regression can be beneficial to an individual’s spiritual development as it transmutes a more pathological orientation toward manifestations of psychological suffering into one that has the ability to hold greater value for the life purpose of an individual”(Washburn & Lev, 2006). 

This regression allows for a return to foundational aspects of the self, offering an opportunity for profound growth and insight.

Application in Real Life 

These transformative concepts—fragmentation, integration, and the journey back to wholeness—extend beyond theory into real-life healing journeys. For example, individuals working through trauma may initially experience themselves as fragmented or disconnected from their friends, family, and community. Yet, by the act of revisiting and integrating their past, they can reclaim parts of their identity, leading to a more unified self. This transformation fosters resilience, clarity, and a greater sense of connection with others.

In my own experience, these theories provided a valuable framework to better understand my healing process. Revisiting painful memories, such as early childhood trauma and personal challenges, allowed me to create a new narrative. These insights clarified how past experiences influenced my actions, decisions, and relationships. Through the lens of transpersonal psychology, I was able to reframe these difficult events not just as trauma but as rites of passage or initiatory experiences that contributed to my growth. The result has been a profound shift in my sense of self, leading to increased resilience and emotional balance.

Healing as a Path to Collective Growth 

It’s estimated that a staggering 50-60% of the U.S. population has experienced or will experience moderate to severe trauma over their lifetimes. The journey of healing trauma is not an easy one but it can be done.  Whether through psychological frameworks or spiritual practices, healing the wounds of our earlier trauma has the potential to influence more than just the individual. When we engage in this work, we contribute to a cultural transformation by modeling healthy coping mechanisms, emotional regulation, and compassion for others. Healing allows us to take our power back, to own our experiences, and to employ healthy strategies that protect us from repeating the same toxic cycles. The process not only deepens our self-understanding, it can inspire and positively influence others to do the same.

Understanding that the journey from fragmentation to wholeness is not linear and does not happen overnight is vital. It is an ongoing process that may last weeks, months, or even years. Even so, it is invaluable for those interested in trauma healing or spiritual growth. Concepts like shamanic dismemberment, individuation, and soul retrieval are tools that can aid individuals in the process of transformation. Though the path may be arduous and demanding, it ultimately cultivates psychological growth, resilience, and self-compassion, with transformative effects that can ripple outward, touching society as a whole. For me, this transformation is the highest form of inner alchemy, transmuting the heavy load of past wounds into the radiant gold of a brighter future and a more connected sense of self. A true manifestation of magic in its most profound sense.

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REFERENCED WORKS

Jung, C. G. (2014). Collected works of C.G. Jung, Volume 11: Psychology and Religion: West and East. In Princeton University Press eBooks. https://doi.org/10.1515/9781400850983

Janusz, B., & Walkiewicz, M. (2018). The Rites of Passage Framework as a Matrix of Transgression Processes in the Life Course. Journal of Adult Development, 25, 151–159.

Lev, S. (2005, September 22). Regression in the service of transcendence: reading Michael Washburn. Document – Gale Academic OneFile. https://go.gale.com/ps/i.do?id=GALE%7CA227654735&sid=googleScholar&v=2.1&it=r&linkaccess=abs&issn=15405699&p=AONE&sw=w&userGroupName=anon%7E1a1daab1&aty=open-web-entry

Metzner, R. (1998). The Unfolding Self: Varieties of Transformative Experience. http://ci.nii.ac.jp/ncid/BA54169993

Mijares, S. (2016). Vita of Experience. The Psychospiritual. https://psychospiritual.org/spiritual-shamanic-guidance/vita-of-experience

Munthali, A. C., & Zulu, E. M. (2007). The Timing and Role of Initiation Rites in Preparing Young People for Adolescence and Responsible Sexual and Reproductive Behaviour in Malawi. African Journal of Reproductive Health, 3(11), 150–167. https://doi:10.1038/jid.2014.371

Revis. (2024, January 28). The Wounded West. ReVision. https://revisionpublishing.org/the-wounded-west/