Jungian analysis, psychotherapy, clinical supervision, Brighton, Sussex, and online.
I am a Jungian analyst and psychotherapist with over thirty years experience in private practce. My work is primarily shaped by the psychology of Carl Jung and its developments; my initial training was integrative psychotherapy. I offer Jungian analysis as well as psychotherapy, according to what feels possible and appropriate for each person at a given time.
I work both in person and online with people in the UK and internationally when meeting face to face is not feasible.
I am registered with the British Psychoanalytic Council (BPC) and the United Kingdom Council for Psychotherapy (UKCP), and am a member of the International Association of Analytical Psychology (IAAP).
Jungian analysis and Psychotherapy
Counselling has become something of a generic term. The work I offer is usually a longer‑term, depth‑oriented psychotherapy, suitable for people who feel that brief or problem‑focused approaches have not addressed the underlying patterns shaping their difficulties.
Some people come specifically seeking Jungian analysis, while others come looking for psychotherapy and later discover that a Jungian approach speaks to their experience. Psychotherapy and Jungian analysis are related but distinct. Jungian analysis involves a deeper and more sustained commitment to psychological exploration and personal development, and details of this are outlined on the separate Jungian analysis page.
— Carl Jung
Areas I work with
I work with individuals presenting with a wide range of difficulties, including anxiety, depression, bereavement and loss, eating difficulties, abuse, childhood trauma and emotional neglect, attachment issues, and repeated relationship difficulties.
Many people I see struggle with relationships — sometimes sensing that early experiences, including childhood trauma or disrupted attachment, continue to shape what they expect of others or how safe closeness feels. Others describe loneliness, difficulty trusting, or a sense of being locked into repeating patterns that feel impossible to change.
Stress and anxiety are common experiences, often appearing in different forms over time. Loss, too, is an inevitable part of life. Unresolved feelings relating to earlier losses can accumulate, making later experiences such as bereavement, redundancy, or relationship breakdown particularly hard to bear.
At times, an emotional crisis or the emergence of irrational fears can leave a person feeling overwhelmed and unable to cope. Such experiences often have complex roots and require careful and sensitive therapeutic work.
Childhood trauma, attachment, and relational patterns
Complex childhood trauma — often involving emotional neglect rather than obvious events — can be difficult to talk about. Its impact may emerge indirectly, through anxiety, emotional reactivity, difficulty trusting, fear of abandonment or intimacy, or a persistent sense of being unsafe.
In therapy, these experiences are approached gradually, within a trusting therapeutic relationship and at a pace that feels manageable.
Difficulties relating to attachment, early relationships, and emotional safety are not treated as flaws, but as understandable adaptations to earlier environments.
Read more about working therapeutically with Childhood Trauma and Attachment Issues →
Eating difficulties and compulsive behaviours
Through my work in private practice and previously at Capio Nightingale Hospital in London and the Priory Hospital in Chelmsford, I have extensive experience working with eating disorders and disordered eating, including anorexia nervosa, bulimia, binge eating, and compulsive eating.
Eating difficulties often exist on a spectrum, and people may move between different positions on that spectrum over time. Such difficulties are frequently connected to deeper emotional and relational struggles rather than food alone. Read more about working therapeutically with eating disorders →
Abuse
Experiences of abuse—whether emotional, physical, sexual, or coercive—can leave long‑lasting impressions on a person’s sense of safety, trust, and self‑worth. The effects are often complex and may surface years later through anxiety, relationship difficulties, shame, or a persistent feeling of being on alert. Therapy offers a confidential and steady space in which these experiences can be approached gradually and at a pace that feels manageable. The work is not about reliving trauma, but about understanding its impact and supporting the possibility of a more grounded, self‑directed life. Read more about working therapeutically with abuse →
Depression
Depression can feel like a loss of vitality, meaning, or inner connection. For some, it appears as exhaustion or emotional numbness; for others, as self‑criticism, hopelessness, or a sense of being cut off from one’s own instincts. From a Jungian perspective, depression is not simply a set of symptoms to be removed but a signal that something in the psyche is asking for attention. Therapy provides a space to explore this experience in depth, understand its roots, and support the gradual emergence of renewed energy and direction. Read more about understanding and treating depression →
Clinical Supervision
I offer clinical supervision to psychotherapists, counsellors, and other mental‑health practitioners seeking a reflective, depth‑oriented space to think about their work. Supervision includes attention to clinical process, transference and countertransference, ethical considerations, and the practitioner’s own symbolic and emotional responses. Whether you are newly qualified or experienced, supervision can support the development of your clinical judgement, confidence, and capacity to work with complexity. Read more about my approach to clinical supervision →
Beginning therapy
You may arrive with a clear sense of what is troubling you, or with only a vague feeling of being blocked, limited, or lacking meaning. Some people describe feeling emotionally unsafe, on edge, or overwhelmed; others feel stuck in repeating patterns, creatively blocked, or disconnected from their inner life.
I invite you to make contact so that we can think together about what might be most appropriate for you. Jungian and psychotherapy both offer spaces in which difficulties can be understood in depth and over time.
Sessions are offered in person in Brighton & Hove, and online via Zoom where appropriate.
Self Care for June
Shadow Work as Self-Care: Meeting What We Avoid
When we think about self-care, we often imagine rest, kindness, and protection. But from a Jungian perspective, one of the deepest forms of self-care is something far less comfortable: turning toward the parts of ourselves we would rather not see.
Jung called this the shadow—the aspects of our personality that have been rejected, repressed, or never fully lived. These may be qualities we were taught were unacceptable—anger, neediness, envy—but also potentials we’ve disowned, such as creativity, power, or vulnerability. The shadow is not simply “negative”; it is everything that does not fit our conscious idea of who we are.
The Personal Shadow
At the personal level, the shadow forms as we adapt to family, culture, and early relationships. In order to belong, we learn which parts of ourselves are acceptable and which must be hidden. Over time, these disowned parts don’t disappear—they live on in the unconscious, influencing us in indirect ways.
We might notice the shadow through emotional reactions that feel disproportionate: strong irritation, unexpected shame, or repeating patterns in relationships. Jung famously observed that what we cannot accept in ourselves, we often encounter in others. In this sense, the people who trigger us can become unwelcome mirrors.
From a self-care perspective, this invites a shift: instead of asking “Why are they like this?” we might ask, “What is being touched in me?” This is not about self-blame, but about reclaiming disowned parts of the psyche.
The Collective Shadow
The shadow is not only personal. It also operates at a collective level—within families, communities, and cultures. Societies, like individuals, tend to project unwanted qualities outward. What is seen as “evil,” “inferior,” or “other” often carries something disowned within the group itself.
We can recognise the collective shadow in polarisation, scapegoating, and the tendency to split the world into good and bad. This is particularly relevant in times of social tension, where complexity is reduced to certainty, and nuance is lost.
On a more subtle level, there is also a shared disconnection from nature and the wider web of life—a kind of cultural forgetting of our place within a larger whole. This, too, can be understood as part of the shadow: a disowned relationship that, when unrecognised, shows up as exploitation or indifference.
Self-care, in this context, is not only inward but also relational and ethical. It involves becoming aware of the ways we participate in collective patterns, and gently questioning them.
The Archetypal Shadow
Beyond the personal and collective layers lies something deeper still: the archetypal shadow. This is not just about individual traits or social conditioning, but about encountering forces within the psyche that feel larger than us—primal, intense, sometimes overwhelming.
Experiences of rage, greed, or destructiveness can emerge with an impersonal quality, as if we are being moved by something beyond the ego. Jungian psychology does not pathologise this, but understands it as part of the human condition—the raw energies of life itself, seeking recognition and transformation.
This level of the shadow can be unsettling, but it also carries vitality. When approached consciously, these energies can be reshaped into creativity, passion, and a deeper sense of aliveness.
Integration, Not Elimination
A common misunderstanding is that shadow work is about getting rid of the “bad” parts of ourselves. In Jungian terms, this is neither possible nor desirable. The aim is not elimination, but integration—bringing awareness to what has been unconscious, and finding a way to relate to it rather than be driven by it.
This requires a certain attitude: curiosity instead of judgement, patience instead of urgency. It also requires humility, as we begin to see that we are more complex—and more contradictory—than we might like to believe.
A Different Kind of Self-Care
Seen in this light, shadow work is a profound act of self-care. It asks us to expand our sense of who we are, to include what has been excluded. It softens the need to appear “good” or in control, and replaces it with a deeper authenticity.
Paradoxically, the more we can face our shadow, the less it controls us. What was once projected outward becomes available inwardly as insight, energy, and choice.
Self-care, then, is not only about soothing ourselves. It is also about becoming more whole.
