The only way I can justify still using the term individuation today is by extending it to mean the individuation of each moment in life, each action, each relationship, and each thing. The individuation of things. Not merely my individuation with its belief in an interior self that draws my care from the world to my “process,” my “journey.”
individuating begins with noticing, paying attention to the specifics of what is actually there so that it can become fully what it is. This is simply what therapy has been doing all along, only that its attention has been held exclusively to humans … if we don’t begin speculating and experimenting with extending individuation into the world of things, the idea remains captured by private capitalism, an enterprise of developing my own private property, “myself,” my very own soul, my personal journey, and my locked-away journal
we have to go back before Romanticism, back to medieval alchemy and Renaissance Neoplatonism, back to Plato, back to Egypt, and also especially out of Western history to tribal animistic psychologies that are always mainly concerned, not with individualities, but with the soul of things (“environmental concerns,” “deep ecology,” as it’s now called) and propitiatory acts that keep the world on its course.
linked mentions for "extending individuation into the world of things":
interior soul neglects exterior world the calling does not have to be away from the world or rest upon a theory of self-enclosed individuals. Soul-making and care of soul do not have to
extending individual therapy to collective We’re not attacking therapy so much as trying to extend it, reveal its blind spots … it’s not the idea of doing therapy that is wrong; there are
denying world’s body destroys our souls we cannot go through the world for our own benefit and that we are actually destroying our souls by an attitude that pretends to save them … even