This Jungian Life
How can understanding different aspects of martyrdom help us navigate personal sacrifices and societal expectations in our search for a meaningful life? Individuals with a martyr complex often seek validation for their pain and suffering, which can be a source of protection and nurturing. It can also be a form of manipulation where personal suffering is used to influence or control the reactions of others. This behavior can be harmful, leading individuals to persist in unhealthy relationships or dangerous situations under the guise of nobility or duty. It is important to distinguish between...
info_outline ECLIPSE: archetype of awe, wonder, and triumphThis Jungian Life
Encountering a total eclipse can evoke a primal connection to nature and the infinite, constellating a deep sense of belonging to the universe and each other. Eclipses profoundly impact observers, evoking awe, transcendence, and a shared sense of unity. These celestial events encourage deep personal reflection and stronger social connections among those who witness them. They transform ordinary moments into extraordinary ones, re-enchanting the world and reinforcing the bond between humanity, nature, and the cosmos. Mysterious and awe-filled, in ancient times, Eclipses inspired myths and...
info_outline Kate Berlant: Art, Psyche, and the Collective Unconscious in DREAM SCENARIOThis Jungian Life
How do dreams intrude upon our Psyche, our roles in others' lives, and our societal identities? "Dream Scenario" is a thought-provoking new film that explores the uncanny power of the collective unconscious to shape culture and be shaped by it. In the movie, Nicholas Cage's character Paul mysteriously starts appearing in others' dreams across the globe. He grapples with the fear of being randomly celebrated by the collective and later demonized. Kate Berlant's role in the film and insights into Jungian analysis and dream interpretation launch our conversation into the growing presence of...
info_outline Why We Make Others Feel Bad: understanding projective identificationThis Jungian Life
How do we invisibly transfer our emotions to others, and what magic lies in revealing this unseen dance? Projective identification is like unconsciously tossing our feelings into someone else, a behavior first noticed in babies with their moms. It's an invisible way we influence others based on our buried issues, avoiding dealing with our tough emotions by making others express them for us. Facing up to this pattern can help us understand ourselves better and grow. Often, this cycle kicks off with blaming others, triggering a domino effect that reveals deeper, hidden struggles within us....
info_outline Everyday Animism: Did Jung speak to his pots and pans?This Jungian Life
How do our interactions with the seemingly mundane objects around us reflect and influence our deeper psychological processes and connections with the broader universe? Jung held a fascinating belief in the soulful essence of inanimate objects. He engaged in daily greetings with his kitchenware at Bollingen Tower, expressing a unique form of animism that extended deeply into his personal and professional life. His collection of beer steins, each with its name, served not only as vessels for drink but as partners in dialogue, reflecting his practice of active imagination. This relationship with...
info_outline VULGARITY: What's Its True Power?This Jungian Life
How does the interplay between vulgarity and societal norms reflect and shape the human experience of freedom, creativity, and psychological depth? Our collective fascination with vulgarity, obscenity, and profanity lies in the thrill of transgression and the need to articulate the unspoken aspects of human experience. As we navigate social acceptability, the vulgar mirrors our deepest shadow and wildest laughter, a space where sacred and profane dance in the liminal light of truth and rebellion. Engaging vulgarity challenges the rigid confines of propriety. Embracing discomfort and...
info_outline Ronnie Landau: Unpacking Allegations, Was Jung Antisemitic?This Jungian Life
How do we interpret and evaluate C.G. Jung's complex legacy in light of his interactions with Jewish individuals and the allegations of antisemitism, considering the nuanced historical context in which he lived and worked?" Assessing Jung's possible antisemitism is complex and requires a nuanced understanding of his historical context and personal relationships. His involvement in psychoanalytic societies during the Nazi era has led to accusations of antisemitism, yet his actions and writings suggest an intimate, dynamic, and protective relationship with Jewish colleagues and theories....
info_outline THREE LITTLE PIGS SYNDROME: Is it better to flee or be the big bad wolf?This Jungian Life
Can we grow by facing and integrating our ferocious instincts? The Three Little Pigs isn't just a children's tale; it's a sharp commentary on resilience, preparation, and the strategic mindset required to navigate life's challenges. This story strips back the layers of our decision-making processes, questioning whether we opt for quick fixes or invest in durable solutions. Prepare to discover…who embodies the stages of ego development, from initial vulnerability to mature resilience; when the processes of ego fortification and psychological maturation are catalyzed by the confrontation with...
info_outline THE PSYCHOLOGY OF STRIFE: What Lies Beneath Our Conflicts?This Jungian Life
How does resolving inner conflicts enhance external relations? Conflict, both inner and outer, is a fundamental part of the human experience. We engage in conflicts externally with others and internally within ourselves, reflecting the complex nature of human relationships and the psyche. Our external conflicts often mirror internal struggles, serving as manifestations of unresolved or unacknowledged inner turmoil. Recognizing the projection of our inner conflicts onto external situations can lead to deeper self-awareness and understanding. Delving into inner conflict necessitates...
info_outline ROBERT HOPCKE: Did Jung understand gay identity?This Jungian Life
Can Jungian psychology shed light on the archetypal forces shaping gay identity?" Our guest, Robert Hopcke, examines how Jung and Jungians have regarded homosexuality both clinically and theoretically, demonstrating that within a great diversity of opinion, there exist many ways to deepen an understanding of the lives and loves of gay men and lesbians. Hopcke proposes a view of homosexuality that is archetypally based, empirically supportable, psychologically profound, and spiritually evocative. Jungian psychology has a fresh take on integrating the shadow and the individuation process for...
info_outlineVolcanoes appear in our myths, movies, and dreams. Their awesome destructive power fascinates us and serves as a reminder that we are not in control of nature’s primordial forces. Offering access to the earth’s molten core, volcanoes have been believed to be the entryway to the underworld or Hell. The Greeks believed that the fiery bursts from volcanoes were the sparks flying from Hephaestus’ forge, thus underscoring the creative aspect of volcanoes – Hephaestus created items of incredible beauty and power in his underground workshop. Volcanoes create new rocks and new land mass. Their mineral-rich output fertilizes the surrounding soil, producing abundant and delicious crops. The volcano serves as a potent image of the unconscious – unpredictable, sometimes explosive, powered from the depths – but also capable of bestowing its fructifying blessing upon us.
Here’s the dream we analyze:
“A man and a woman are hiking down through a rocky environment. The man is leading her and tells her that they are on the side of a volcano. She’s intrigued and allows him to guide her. They walk around for a while, and then on their way back to the top of the volcano, they come across a large stone bridge. The bridge is wide, made of heavy stones the color of sandstone, like something out of ancient Rome or medieval Spain. The rapids beneath the bridge are incredibly strong. The waters are white. The man and the woman embrace each other on this bridge in an all-encompassing, deeply intimate hug. The emotion is palpable. There is a close-up of her face; she looks alarmingly like Beyonce. She fights tears. I can only see the man’s back, but I can tell he, too, is fighting tears. When they pull away from each other, they see, at their feet, right where they are standing, a bright orange ember burning close to the ground. This signals to them that they have to go. At this point, I am now the woman. The volcano is unstable, and we only have a few moments before we can make it to the other side before eruption. We pull away from each other and start heading to the top of the volcano. As we walk hand in hand, magma begins to break through the dark charcoal grey landscape like veins through skin. Then the volcano begins to erupt. Smoke billows, lava flows, and the man and I face away from the eruption, pressed up against something like the side of a wall. He presses himself against my back. I wonder if he’s even really there or if he’s going to stay. Everything goes black; the ash engulfs us. We survive. The sun reemerges, and I leave my male companion and climb to the top left side of the volcano, where I find a small wooden hut. I pull aside a curtain and see that inside of the hut are my older brother sitting next to his child self, as well as my child self (though she’s sitting on her own). I check on them and ask them if they’re alright. A woman’s hand hands me a cool washcloth (white) (I believe the woman is my deceased grandmother), and I press it to my brother’s face, then his child self, then my child self. I tell them I’ll be back, as they seem somewhat infirm. My brother jests, “Hey, mind bringing me some coffee?!” His child self jumps in and says, “Yeah! me too!” to which I respond, “I’m not bringing you anything. But I’ll bring her coffee!” as I point to my child self. She smiles.”
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