From fragments to wholeness: Jungian authentic movement

Authentic movement, combined with archetypal imagery, offers a quietly powerful way to reconnect with parts of the self that trauma can silence. Though it may sound unconventional, this approach can create space for feelings, impulses and inner figures to emerge safely and with clarity.

The impact of trauma

Trauma can affect many of us. Most people encounter experiences that could reasonably be considered traumatic at some point in their lives. Trauma exists on a spectrum, ranging from the brutality of war to subtler forms of emotional neglect, relational injury, or persistent stress.

Some theories suggest resilience may have a genetic component, though this remains debated (Navrady et al., 2018). What is clearer is that many people carry childhood or relational trauma (Silva et al., 2024), which can shape their ability to feel safe with others, make decisions, or even recognise themselves. Anxiety and depression often appear as the most visible expressions of this.

People frequently describe a sense of ghostliness, asking: “Am I even here?” In working therapeutically with these themes, approaches that help reconnect someone to a felt sense of presence can be invaluable. The method described below is one such unorthodox but meaningful route back to inner aliveness.

If you wish to explore this further, videos and reputable sources can offer useful context. However, practices like this should only be attempted after developing grounding skills with a professional. This is intermediate work, not a starting point.

Understanding the theory

Carl Jung's idea of archetypes

"All the most powerful ideas in history go back to archetypes." - Carl G. Jung

Carl Jung (1875–1961), originally a colleague of Freud, drew from both Eastern and Western philosophy. Among his contributions was the idea of archetypes: recurring patterns, themes, and symbolic characters across cultures and eras. Archetypes are universal psychological motifs (Stevens, 2006).

Here are but a few examples:

• the warrior
• the king
• the lover
• the martyr
• the hermit
• redemption
• rebirth
• descent and ascent

They appear in mythology, film, anime, and video games. We recognise them instinctively, even if we cannot fully explain why. Each person resonates with archetypes differently, shaped by history, wounds, and temperament.

In short, archetypes are symbolic expressions of emotional truth. They help us understand ourselves, especially when trauma has left the inner world ravaged.

Ever been drawn to or unsettled by a character from a dark series? Sometimes that is your psyche signalling, “Something in here is yours.” Listening to these pulls can be surprisingly healing.

Marion Woodman’s idea of authentic movement

“To live a rich life, we have to be in contact with our inner world.” – Marion Woodman

Marion Woodman (1928–2018), a Jungian analyst and poet, became known for her deeply embodied approach to psychology. Her own experiences with anorexia and serious illness contributed to her belief that healing must involve both mind and body.

Authentic Movement (Woodman, 1990) is a practice in which a person allows their body to move freely, following spontaneous impulses while paying attention to sensations, emotions, and inner imagery. The eyes are usually closed. Unlike dance, the movements are unplanned and non-performative. The unconscious guides the process.

When words fail, movement often speaks. This approach helps bring unconscious material into awareness, especially for those whose bodies have shut down or dissociated due to trauma.

Woodman emphasised that a trained therapist (or witness) is important at first. Safety, reflection, and integration matter. Over time, once someone has established grounding skills and bodily safety, this practice can become a private ritual for emotional release and self-connection.

In many ways, this is an embodied extension of Jung’s active imagination – meeting the psyche with curiosity, rather than force.

Who is authentic movement for?

• creative individuals
• those curious about somatic work
• people who live in their heads and want more connection with the body
• anyone drawn to Jungian psychology
• those who feel stuck, disconnected, or fragmented
• people who notice strong reactions to particular characters, genres, or stories

The practice of authentic movement

The grounding space

Creating safety is essential for authentic movement practice and somatic self-awareness. This practice is not suitable for crisis states. Ideally, you will have some therapeutic experience beforehand. If attempting it alone, proceed with caution and do only what feels manageable.

Examples of sensory and environmental anchors:

• journal for noting insights afterwards
• AI tools for notes(used carefully)
• scent such as candles, essential oils, wax melts
• touchwith a grounding object, soft fabric, or weighted blanket
• sound such as music, white noise, nature sounds
• sight using mood lighting, LED lights, gentle colours
• breathwork, including grounding breathing, triangle breathing, or energising techniques
• privacy so the space feels secure and uninterrupted

Let the space feel personal or sacred if desired. Dim lighting, incense, and atmospheric music can enhance ritual.

What does the activity look like?

The process unfolds differently for everyone. Only broad guidelines exist; people gradually find the version that feels most authentic.

• Begin with grounding: Breath, posture, and sensory anchors. Invite a feeling, image, or inner “pull”. Perhaps a character, a scene, or a remembered or imagined stimulus.
• Explore what this part might represent: Closing the eyes often helps the imagery unfold naturally.
• Notice bodily reactions: Tightening, softening, sensations, movement impulses.
• Name or conceptualise the archetype: For example, “Protector”, “Griever”, or “Warrior”. If no name comes, simply noticing the part is valuable.
• Allow the body to respond: Let it shift naturally – a change in posture, a lean, a tightening, or a softening.
• Follow the smallest impulse: If there is an urge to move a hand, turn the head, push outwards, or adjust your stance, stay with it. Micro-movements often reveal more than dramatic gestures.
• Move with the quality, not the performance: Embody the felt sense rather than acting on the 'should'. Protective archetypes may feel steadier; sorrowful ones may soften or fold slightly.
• Let it evolve: Movements or imagery may shift, fade, intensify, or change form. Any inner images that appear can simply be received.
• Pause and sense: When movement naturally stops, notice what feels different. Relief, clarity, emotion, presence.
• Close with intention: A slow breath, a sensory anchor, or a simple stretch helps you return fully to the present moment. A warm tea, cold drink, or small snack can support settling.

Stop whenever necessary. You remain in control throughout.

Will this heal me overnight?

As Jung reminded us, “The greatest and most important problems of life…can never be solved, only outgrown.”

Healing takes time. This practice is no exception.

Working with archetypes can be unexpectedly meaningful, especially for people who do not easily access emotion through words alone. Sometimes words alone fail us, an idea explored in different ways by philosopher Ludwig Wittgenstein (Tractatus Logico-Philosophicus, 1933). Many clients I have worked with have become disconnected from their bodies, and reconnecting can unlock understanding that words cannot reach.

This is just one idea on the wider path to healing (for example, Parts Work and Internal Family Systems closely parallel these ideas). You will likely discover many other sources of nourishment that foster growth for the tree that is you.

It is not about forcing insight, dramatic visions, or movement, but about meeting yourself with compassion, honesty, and curiosity. Approached with care, this practice can become a steady companion on the journey of recovery after trauma.

Just how much of you is waiting to be called home?

References

Navrady, L. B., Zeng, Y., Clarke, T. K., Adams, M. J., Howard, D. M., Deary, I. J., & McIntosh, A. M. (2018). Genetic and environmental contributions to psychological resilience and coping. Wellcome Open Research, 3, 12. doi: 10.12688/wellcomeopenres.13854.1

Silva, R. C., Oliva, F., Barlati, S., Perusi, G., Meattini, M., Dashi, E., ... & Minelli, A. (2024). Childhood neglect, the neglected trauma. A systematic review and meta-analysis of its prevalence in psychiatric disorders. Psychiatry research, 335, 115881. doi: 10.1016/j.psychres.2024.115881

Stevens, Anthony (2006). The Handbook of Jungian Psychology: Theory, Practice and Applications. New York: Routledge. ISBN 1-58391-147-2.

Woodman, M. (1990). The Pregnant Virgin: A Process of Psychological Transformation. Inner City Books.

Wittgenstein, Ludwig, 1889-1951. (1933). Tractatus logico-philosophicus. [Reprinted, with a few corrections] New York: Harcourt, Brace