In Parts 4 and 5 of this series, I presented several different therapeutic approaches to psychiatric signs, symptoms, and suffering. Here, in Part 6, I briefly discuss and summarize my own approach to addressing these signs and symptoms as it has evolved over the past five decades of clinical practice. (See also Diamond, 1996; 2016; 2022; 2025; and 2027.)

Existential Depth Psychology (EDP) and the Daimonic

In existential depth psychology (EDP), a synthesis of existential analysis and the depth psychology of Freud, Jung, Adler, Rank, May and many others, signs and symptoms are fundamentally considered to be related to what Rollo May (1969) called the daimonic, which he partially defined as “any natural function which has the power to take over the whole person,” citing as specific examples “sex and eros, anger and rage, and the craving for power.” “The daimonic,” writes May (1969), “can be either creative or destructive and is normally both. [It] is obviously not an entity but refers to a fundamental, archetypal function of human experience—an existential reality.”

May’s controversial but clinically useful concept of the daimonic is, it seems to me, much needed in today’s psychotherapy. In this existential and psychodynamic paradigm, psychiatric symptoms are commonly caused by the chronic repression, dissociation, or denial of the daimonic, which is considered to be the primal life force and essential source of energy, vitality, and creativity. However, when habitually repressed, the daimonic can take temporary possession of the personality in the form of painful and debilitating symptoms like panic attacks, depressive episodes, sex addiction, domestic violence, or road or air rage.

In this paradigm, signs and symptoms tend to be indicative of chronic denial or dissociation of the daimonic; these days, for instance, of anger or rage in particular, which when regularly repressed or suppressed expresses itself obliquely and negatively in signs and symptoms such as tension headaches, depression, negativity, nihilism, chronic fatigue, embitterment, irritability, assaultive and self-destructive behavior, and others. Simply suppressing our anger or rage pharmacologically or otherwise, though clinically temporarily necessary at times, is, in most cases, futile and counterproductive, since it is precisely the chronic suppression, repression, or denial of the daimonic that is at the core of neurotic (or sometimes psychotic) symptomatology.

Therapeutic Approaches to Engaging the Daimonic

In terms of treatment, as May (1970) remarks, “The task of the therapist is to conjure up the devils [or demons] rather than put them to sleep.” On the contrary, for the most part, today’s psychotherapies seek to suppress (psychologically or pharmacologically) the daimonic and its myriad pathological manifestations. But such suppressive therapy is eventually doomed to failure. The daimonic cannot, and will not, be continually suppressed, ignored, or denied. Sooner or later it explodes or implodes, sometimes in violence toward others or oneself. We see this today in the rising rates of suicide and depression and in the epidemic of daily mass shootings and other atrocious outbursts of violence in society.

Psychotherapists need to educate ourselves and our patients about the daimonic and learn to courageously confront it in therapy rather than suppressing or avoiding it. Symptoms and signs are like little invisible demons, devils, or daimones deliberately torturing us. But why? Perhaps because they want our attention. Needing to be listened to and understood. When they finally are attended to, they no longer need to be angry, cruel, or hurtful. Their helpful message has been received and responded to. Indeed, the sooner the patient’s initial symptoms and signs can be addressed and their significance better understood, the less likely they are to worsen, escalate, or devolve into destructive or problematic behavior. Assisting patients in becoming more mindful, aware, or conscious of their rage, for instance, and its primary existential roots, and accepting it both emotionally and cognitively rather than fleeing from or suppressing it, liberates some of their libido or life energy for potential use in constructive or creative activity and, thereby, dissipates the symptom’s original raison d’etre and often provides some symptomatic relief.

Additionally, EDP, which draws heavily not only from May’s existential therapy but Jung’s analytical psychology in particular, recognizes and addresses the existential, psychological, and spiritual problem of evil as another of life’s ultimate concerns that can be reckoned with therapeutically. We avoid doing so at our own peril. (See my prior post.) As with Freud’s idea of the id and Jung’s classic notion of the shadow, the daimonic, when habitually suppressed or repressed, becomes more destructive, dangerous, and potentially violent and evil. (See Diamond, 1996, 2022, 2025.) Psychiatric signs and symptoms can be seen as evil insofar as they inflict pain, suffering, and misery on the patient and others around them. But at the same time, these painful symptoms hold the secrets to preserving our sanity, nurturing our self, and restoring our soul; if only we are willing to listen to and tolerate them. Even when symptoms persist despite having discerned their psychological significance, which sometimes happens, seeing them as meaningful rather than meaningless makes them more tolerable and less prominent, pervasive, and problematical in people’s lives. We learn to live with our symptoms by choosing to accept them as meaningful manifestations or reminders of the daimonic and an essential component of what makes us who we are as humans. (See my prior post.)