Depth psychology
Jungians have often seen the individuation process of self-realisation as taking place within a liminal space. 'Individuation begins with a withdrawal from normal modes of socialisation, epitomized by the breakdown of the persona...liminality'.[92] Thus "what Turner's concept of social liminality does for status in society, Jung...does for the movement of the person through the life process of individuation".[93] Individuation can be seen as a "movement through liminal space and time, from disorientation to integration....What takes place in the dark phase of liminality is a process of breaking down...in the interest of "making whole" one's meaning, purpose and sense of relatedness once more'"[94] As an archetypal figure, "the trickster is a symbol of the liminal state itself, and of its permanent accessibility as a source of recreative power".[95]
But other depth psychologies speak of a similar process. Carl Rogers describes "the 'out-of-this-world' quality that many therapists have remarked upon, a sort of trance-like feeling in the relationship that client and therapist emerge from at the end of the hour, as if from a deep well or tunnel.[96] The French talk of how the anaytic setting 'opens/forges the "intermediate space," "excluded middle," or "between" that figures so importantly in Irigaray's writing".[97] Marion Milner claimed that "a temporal spatial frame also marks off the special kind of reality of a psycho-analytic session...the different kind of reality that is within it".[98]
Jungians however have perhaps been most explicit about the 'need to accord space, time and place for liminal feeling'[99] - as well about the associated dangers, 'two mistakes: we provide no ritual space at all in our lives...or we stay in it too long'.[100]Indeed, Jung's psychology has itself been described as 'a form of "permanent liminality" in which there is no need to return to social structure'.[101]