In Greek mythology, few stories resonate as powerfully with the theme of emptiness as the myth of Erysichthon. Erysichthon, a Thracian king, brazenly cut down a sacred tree belonging to Demeter, the goddess of harvest and fertility. In her wrath, Demeter cursed him with insatiable hunger, a torment that drove him to devour everything around him—yet no matter how much he ate, he could never feel full. His hunger was so overwhelming that it eventually led him to consume his own flesh, illustrating the depths of his self-destructive desperation.
This ancient tale speaks to more than just greed or disrespect towards the gods. It provides a haunting allegory for a psychological condition familiar in modern therapeutic practice: a sense of inner emptiness that no external object can satisfy. Melanie Klein’s theory of split-off parts of the self offers a compelling framework for understanding this deep-rooted feeling of hollowness, which is often masked by compulsive consumption or the relentless pursuit of external gratification.
In this blog post, we will explore how the myth of Erysichthon can illuminate the internal world of individuals suffering from a profound emptiness, particularly through the lens of Kleinian theory. We will also contrast this understanding with Winnicott’s concept of the “good enough mother,” which offers a counterbalance to this unfillable void.
Melanie Klein’s Theory of Split-off Objects
Melanie Klein, a pioneering figure in psychoanalysis, introduced the idea of the “split” in the psyche, where parts of the self and external objects are divided into “good” and “bad.” This splitting is a defence mechanism, often employed in early infancy, to manage overwhelming anxiety or unbearable feelings. Infants, in Klein’s view, experience the world as divided between the gratifying and nurturing “good breast” and the frustrating or absent “bad breast.” If this splitting is not resolved, individuals may carry a fragmented sense of self into adulthood, with parts of the self or others seen as wholly good or wholly bad, without integration.
In some cases, this split-off part of the self creates a hollow, empty place—an internal void that is experienced as a lack of fulfilment or an absence of something vital. These individuals may attempt to fill this void with external objects, experiences, or relationships, but no matter how much they seek, they remain perpetually unfulfilled. Like Erysichthon, they are driven by a hunger that can never be sated.
The Clinical Case: Julia’s Story
Consider a composite case of a client, Julia, a woman in her mid-50s who has spent her adult life in search of something to fill a persistent sense of emptiness. Julia is well-educated, successful in her career, and outwardly confident. Yet, she often describes a gnawing feeling that there is “something missing” in her life. Over the years, Julia has pursued a series of external objects in an attempt to fill this void: romantic relationships, material possessions, career achievements, and even spiritual retreats. Each time, she hopes that the next acquisition or experience will finally bring her the satisfaction she craves, but it never does. Instead, she moves on to the next thing, always left with the same lingering emptiness.
In therapy, Julia often speaks about how, no matter what she attains, she feels hollow inside. There is a repetitive cycle of fleeting pleasure or satisfaction followed by a return to a familiar emotional void. She describes moments where she feels as if she is “devouring” experiences or relationships, yet they dissolve into nothingness. This insatiable hunger echoes the fate of Erysichthon, who consumed all around him in vain, never finding true fulfilment.
From a Kleinian perspective, Julia’s emptiness can be understood as the result of an unresolved split in her internal world. The split-off parts of her self, particularly those linked to early experiences of deprivation or frustration, create a sense of inner emptiness that external objects can never fully satisfy. The good and bad aspects of her internal world have not been integrated, leaving her with a hollow space that cannot be filled by external means. What Julia is seeking from the outside world is, in fact, the “good breast” she never fully internalised—a nurturing, sustaining object that could provide a sense of wholeness.
Contrasting Klein with Winnicott: The Good Enough Mother
Where Klein’s theory helps us understand the origins of this split-off, fragmented self, Donald Winnicott offers a contrasting perspective with his concept of the “good enough mother.” According to Winnicott, the early caregiving environment plays a crucial role in the development of the infant’s sense of self. A “good enough” mother is one who provides adequate care and attunement to the infant’s needs, allowing the infant to experience both gratification and frustration in manageable doses. This allows the child to develop the capacity for self-soothing and to internalise a sense of security and continuity in the world.
In Julia’s case, one could hypothesise that her early experiences did not provide her with a “good enough” environment. Perhaps her caregivers were inconsistent in their emotional availability or overly focused on external achievements. As a result, Julia may not have developed the capacity to tolerate frustration or to experience internal fulfilment. Without this foundational sense of “good enough” care, she is left constantly seeking external validation or satisfaction, much like Erysichthon’s endless hunger.
Winnicott’s emphasis on the good enough mother also highlights the importance of integration and the development of an internal world that can sustain both good and bad experiences. Unlike Klein’s focus on the splitting of objects, Winnicott suggests that healthy development involves the gradual acceptance of both good and bad aspects of the self and others, leading to a more cohesive and resilient sense of self. In this view, the ability to tolerate frustration and to internalise a nurturing relationship is key to overcoming the kind of emptiness that plagues Julia.
The Trap of External Objects
One of the most striking parallels between the myth of Erysichthon and cases like Julia’s is the futile pursuit of external objects to fill an internal void. For Erysichthon, no amount of food could satiate his hunger because his curse was fundamentally psychological rather than physical. Similarly, for individuals like Julia, no external relationship or possession can satisfy the deep-seated emptiness they feel, because the source of their hunger lies within their fragmented internal world.
This pursuit of external objects often leads to a cycle of temporary satisfaction followed by renewed emptiness. In some cases, individuals may become increasingly desperate, turning to destructive behaviours such as compulsive shopping, substance abuse, or unhealthy relationships in a misguided attempt to fill the void. But like Erysichthon, they are trapped in a cycle of endless hunger, devouring everything in their path without ever feeling truly nourished.
Therapy as a Space for Integration
In therapeutic work with clients like Julia, the goal is often to help them recognise and integrate the split-off parts of themselves. By exploring early experiences of deprivation, frustration, and loss, therapy can provide a space for clients to mourn what they never received and to begin the process of internalising a more nurturing and sustaining sense of self. This involves not only understanding the origins of their emptiness but also learning to tolerate frustration and to find fulfilment from within rather than from external sources.
Klein’s theory of the depressive position—the stage of development where the infant begins to integrate good and bad aspects of the self and others—is particularly relevant here. For Julia, the therapeutic process may involve moving towards this position, where she can experience herself and others as whole, rather than split into idealised or devalued parts. This integration can help to fill the hollow parts of her self, not with external objects, but with a sense of internal continuity and stability.
Conclusion
The myth of Erysichthon serves as a powerful metaphor for the kind of emptiness that many clients experience in therapy. Like Erysichthon, these individuals are often driven by a hunger that can never be satisfied by external means. Through the lens of Melanie Klein’s theory of split-off objects, we can understand this emptiness as a result of unresolved fragmentation within the self. In contrast, Winnicott’s concept of the good enough mother offers a path towards healing, through the internalisation of a nurturing relationship that provides a sense of wholeness and fulfilment.
In therapy, the challenge is to help clients like Julia recognise that the emptiness they feel cannot be filled by external objects, but must be addressed through a process of internal integration. Only then can they begin to move beyond the curse of Erysichthon’s hunger and towards a more satisfying and fulfilled sense of self.