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from this statement that one cannot totally do away with the
process of projective identification except to banish it to the
body, hardly a desirable state, and one that can lead only to
mind-body splitting.
In these remarks Jung was centring upon what he called the
compulsion and impossible responsibility (Ibid., par. 78) that
can accompany interactions dominated by participation
mystique. Thus he emphasised the role of the self in breaking
the compulsive tie between subject and object, the negative form
of projective identification. In his study of the Visions of
Zosimos Jung struck a different tone and regarded
participation mystique as underlying alchemical projections
which are a special instance of the mode of thinking typified by
the idea of the microcosm (JUNG 16, par. 123). Generally, Jung
was aware of the potentially creative and destructive aspects of
participation mystique, and thus of the phenomenology of
projective identification. He was influenced by both possibilities
in his analysis of the alchemical imagery of the Rosarium
Philosophorum, his Ariadne thread through the complexities of
the transference (JUNG 13, par. 401)....
The psychology of the transference, Jung's main statement on
the transference, is centrally concerned with the
phenomenology of projective identification. There he addressed
unconscious processes that have an inductive effect on the
unconscious of [the] doctor (Ibid., par. 363). This theme repeats
itself in variations throughout his study (Ibid., pars. 364, 365,
367). Jung described the phenomenology of projective
identification as activating the unconscious and the archetypal
transference..." (pp. 39-42)
Nathan Schwartz-Salant (1988). Archetypal Foundations of
Projective Identification. Journal of Analytical Psychology, Vol.
33, pp. 39-64