The Human Connection to Art
Since man’s beginning, art has relied on and has served as a form of healing (Shannon, 2002, p. 477). As Samuels & Samuels (1975) conject, during the pre-linguistic stage humans were at one with all-natural things, embracing an effervescent link of mind, body, and spirit, and the ‘seeing’ of one’s inner self was evident and enduring (as cited by Shannon, 2002).
It is within this framework of thought, that modern day Expressive Art Therapies engage with the human potential of self-discovery forgoing the use of dialogue (Keller-Dupree & Perryman, 2013; Knill et al., 2010; Ono, 2018; Sweeney, 2009; Vega, 2019).
A plethora of literature asserts the qualified benefits of Expressive Art Therapy toward the process of human development.
Moreover, data substantiates positive outcomes which include but are not limited to: reduction of stress and anxiety, an elevated sense of wellbeing, increased self-awareness, deeper connection to self, optimistic emotional states, and feelings of inter-connectedness which ultimately serve as a portal of flourishing for individuals (Crawford et el., 2014; Green & Luke, 2019; Gupta, 2020; Hu et al., 2020; Keller-Dupree & Perryman, 2013; Kim, 2010; Klagsbrun et al., 2005; Klein, 2020; Kwong et al., 2019; Ono, 2018; Rogers et al., 2012; Sonnone & Rochford, 2020; Sweeney, 2009; Vega, 2019; Wilkinson & Chilton, 2013).
Individuals’ Search for True Self
Western philosophy has embraced the notion that individuals harbour a true self since ancient times (Newman et al., 2013; Rivera et al., 2018). True self is defined as an intuition people feel regarding their knowledge that deeply rooted within them is a non-obvious source of goodness (Christy et al., 2019; Colozzi, personal communication, October 3, 2019; Ismail & Tekke, 2015; Newman et al., 2013; Newman et al., 2014; Rivera et al., 2018; Rogers, 1965 as cited in Pescitelli, 1996; Vess, 2019; Winnicott, 1965).
The American Transcendentalist philosophers and European Existentialist thinkers espoused that one’s search for authentic self was a guide for self-knowledge and understanding (Rivera et al., 2018; Vess, 2019).
This overarching view within literature regarding true self as a virtuous entity to be embraced, has placed it as a cornerstone predicting how one experiences their life’s meaning (Colozzi, 2003; Ford, 1991; Newman et al., 2014; Pescitelli, 1996; Rivera et al., 2018; Vess, 2019).
Accordingly, numerous theories pointing to true self and its’ implied value on individuals’ psychological wellbeing have embraced it as their focus within therapy, agreeing it is a process of emergence and discovery rather than a created construct which can be wilfully defined (Colozzi, 2003; Newman et al., 2013; Rogers, 1961 as cited in Pescitelli, 1996; Sheldon, 2014 as cited in Rivera et al., 2018; Winnicott, 1965).
The Human Struggle between True Self and False Self
Phrases such as ‘finding yourself or ‘seeking yourself’, suggest that the understanding of true self derives from a core-like entity, knowable to one in principle (Christy et al., 2019). It has been further asserted that true self is hidden, covered by false self, or a self that has been identified for individuals by what others value and believe for them (Colozzi, 2003; Ismail & Tekke, 2015; Rogers, 1977 as cited in Pescitelli, 1996; Winnicott, 1965).
These external evaluations from others are identified as the cause of one’s conscious struggles, alienating the individual from the organic process of self-actualization (Rogers, 1959, as cited in Pescitelli, 1996).
Consequently, one lives motivated by their false self via a need to gain approval from others thus, abandoning their inner prudence and believing what others have projected for them.
Additionally, Colozzi (2019), discusses false self existing in individuals as a means to seek happiness based on satisfying one’s instinctual needs. Yet, he contends that further to this subsists a deliberate force within us, one that connects us to our life’s purpose – true self.
References
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