This Jungian Life
Eavesdrop on three Jungian analysts as they engage in lively, sometimes irreverent conversations about a wide range of topics. Join them for a discussion of news events, family dynamics, personal issues, and more as they share what it’s like to see the world through the depth psychological lens provided by CG Jung. Half of each episode is spent discussing a dream submitted by a listener. Lisa, Joseph, and Deb went through their Jungian training together, becoming friends and developing creative partnerships.
info_outline
SELKIE FOLKLORE: Should we force soul to serve us?
09/21/2023
SELKIE FOLKLORE: Should we force soul to serve us?
The Selkie swims ashore at night, sheds her seal skin, hides it, and delights in her human form. In Celtic lore, she is the wild feminine soul, a creature of land and sea, innocent and beautiful, who cannot thrive in domesticity. In folklore, the seal-folk are discovered by humans. Their natural, joyous spirit, grace, and affection invite contact. Humans are drawn to them, but if they touch, parting is unbearable. Many a young man, desperate to maintain the life-giving embrace of nature, steals a Selkie’s seal skin, locking her into a human form. Helpless, she is led into domesticity and motherhood. Isolated from the sea, in a role alien to her nature, the Selkie diminishes until her seal-skin is reclaimed. Called home to the sea, she leaves all behind and is restored to her authentic being. Theft of a Selkie’s skin is a kind of archetypal initiation we all may face. Our naive spirits are all too often robbed or captured through lack of foresight. We lose touch with our wild spirit as we accept our assigned social roles, accommodate marital expectations, and forget what we once loved. Drained and disaffected, midlife may cast us into our inner wilderness to renew and restore our original being. We lose our connection to life-giving instincts slowly. Attending the family alma mater, selecting a sensible career, and sacrificing our wildness to corporate culture can leave our souls withered. Deprived of the water of life, we may abandon everything once we find our true skin and smell the brine carried on the east wind. In the ancient stories, seal-folk were male and female, and either might find themselves trapped through naïve curiosity. For young men and women, innocence is unrewarded in the adult world and often leads us into harsh agreements that force us to abandon our intuition and accept domestication. We turn from our inner world and stare only at the culture. Deep desire is replaced by snacking on what has been advertised. Our uncouth delight is curated into meticulous etiquette. When we neglect our animal side, the unconscious howls at us. Injured animals surface in our dreams, along with roaring vague creatures that chase us and savage impulses prompting us to bite and claw. If we linger too long in alien domesticity, emptiness, exhaustion, and neglect may drive us to chew our way out of our current situation. But actions of last resort might be avoided by learning to listen to the wild one within. Carving out time in nature, setting unyielding boundaries, and questioning societal expectations are vital to protecting our true nature. If we are sons and daughters of the open water, we need time off, solitude, and uninterrupted periods of self-reflection. Art, music, and poetry can call forward our animal nature, granting us deep relief. Listen to your seal-song and answer it. A COPY OF THE DREAM IS MEET LISA IN COLUMBUS OHIO on October 13 & 14, 2023: The Power of Dreamwork – Friday Night Lecture (October 13 from 7 to 8:30 PM) and Saturday Workshop (October 14 from 9:30 AM to Noon): UNLOCK THE SECRETS OF YOUR DREAMS: Dream School provides a gently paced program with live interactive webinars, an uplifting online community, thought-provoking audio modules, and guided journaling to deepen your experience. Lisa, Deb, and Joe crafted the program with you in mind and companion you through the process. “Step-by-step, we’ll teach you how to interpret your dreams.” Join Dream School and Transform Your Sleep into the Greatest Adventure of Your Life:
/episode/index/show/thisjungianlife/id/28094021
info_outline
INITIATIONS: universal processes that spark transformation
09/14/2023
INITIATIONS: universal processes that spark transformation
The archetype of Initiation is primordial, and its force guides our transformative transitions. For Jung, this change reshapes spiritual, emotional, intellectual, behavioral, and social dynamics. Rooted in his anthropological studies, Jung emphasized the vital role of formal ceremonies in fostering separation from parental influences and facilitating integration into adult communities. These ceremonies marked a clear transition from childhood and established an essential connection with the adult community, promoting the collaborative culture by containing unconscious forces. Derived from the Latin "initium," Initiation carries the power of new beginnings, urging us towards greater consciousness and understanding. This journey transcends personal experience, reverberating universally through significant life milestones that act as gateways to realms of human experience, driven by archetypal activations inherent to all. Initiation contains three universal elements: separation, liminal space, and reintegration. This process is approached through a structured and ritualistic path in modern Mystery Schools. It begins with transitioning from our outer lives, then identifying what is alien to our true nature, followed by a dedication to a greater vision. Once ushered into a sacred space, we are helped to recognize the price of being unconscious. When our character flaws are personified and confronted, a Hierophantic figure reveals sacred objects, symbols, and teaching. These, along with various practices, seek to activate the archetype of transformation. Embraced into a community dedicated to mutual growth, Initiates re-enter their daily lives, tasked to integrate a more expansive attitude of themselves and life. The loss of most formal initiations in modern culture leaves these archetypal forces with no aesthetic process to affect the individual. Expressed unconsciously, they emerge as fraternity hazing or surviving a violent gauntlet to gain gang membership. Various mythopoetic movements have attempted to restore initiations for sons and daughters, bar mitzvahs carry ancient themes into contemporary life, and Freemasons strive to maintain ceremonies that make good men better. The archetype of Initiation is still alive and potent, perhaps struggling to find modern idioms and values to carry its transformative power forward. HERE’S THE DREAM WE ANALYZE: “Someone is telling me my therapist has passed away; I'm shocked. They showed me a very brief obituary that showed she was 44 years old. I am saddened.” RESOURCES: Philadelphia Association of Jungian Analysts, ADVANCED CLINICAL PRACTICE PROGRAM: A case seminar for experienced clinicians to read, explore, and apply Jung’s concepts to clinical practice: ARE YOU INTERESTED IN A SERIOUS STUDY OF JUNG? Enroll in the Philadelphia Jungian Seminar 2023 Fall Semester and start your journey: . BECOME A DREAM INTERPRETER: We’ve created to teach others how to work with their dreams. A vibrant community has constellated around this mission, and we think you’ll love it. Check it out. PLEASE GIVE US A HAND: Hey folks -- We need your help. So please and keep This Jungian Life podcast up and running. SHARE YOUR DREAM WITH US: FOR A POSSIBLE PODCAST INTERPRETATION. SUGGEST A FUTURE PODCAST TOPIC: Share your suggestions: FOLLOW US ON SOCIAL MEDIA: , , , , YES, WE HAVE MERCH!
/episode/index/show/thisjungianlife/id/28026114
info_outline
The Barbie Movie: Can it Dismantle an American Myth?
09/07/2023
The Barbie Movie: Can it Dismantle an American Myth?
[Spoiler Alert.] In the opening scene of the Barbie movie, listless little girls dressed as drab Dust Bowl mothers play at ironing as they tend plastic babies until a gigantic cosmic Barbie appears on the landscape in a vogue pose. Her presence inspires the girls to smash their dolls and cast off their pretend chores in a whirl of rageful frustration. While this scene spoofs 2001: A Space Odyssey, it unknowingly dramatizes an archetypal event in the collective American psyche. In 1959, the Barbie doll hit the market and created a stir. American mothers objected to her sensuous form, so Mattel marketed it directly to children, a tactic never used before, and it worked. The maternal archetype of Hera, sentinel of the social order, goddess of childbirth, and protectress of the home, was supplanted. Aphrodite, the captivating goddess exuding an aura of beauty, desirability, and persuasive allure, had arrived. Dolls don't command a culture, but when a new primary archetype rises in the collective unconscious, it will potentiate available images that reflect its qualities—Barbie was the perfect representative. The new goddess encouraged a generation to flirt with fashion, aesthetics, autonomy, and self-expression. With her ever-changing wardrobe and perpetual grace, she became the diminutive totem dominating current social media. Her representatives help maintain an era where beauty is a currency, a tool, a language all its own, and men are revisioned as her companion-child, Eros or Cupid. In this perfect pink world, Barbie-Aphrodite lived with millions of girls, imagining endless possibilities as they donned the costumes of various roles and professions. The creators of the Barbie Movie want to change all that, but their retelling of Pinnacho, the puppet who becomes a real boy, struggles to carry the power and depth of an archetypal event. Burdened by a giddy blend of social commentary, kitsch, archetypal imagery, a touch of nostalgia, mythical narratives, child-like fantasy, Freudian psychosexual theory, the allure of capitalism, a bow to classical fairytales, a dash of glamor, a sprinkle of kiddy-kamp, drenched in a layer of surreal satire sauce—it’s power to call forth a transformative process is diluted. The ending of The Barbie leaves the collective psyche unchanged; the pink world is restored to its original state after a few ideological tremors. One doll escapes, perhaps a representative of every-woman, who now resides in the real world, with responsibilities and vulnerabilities. Her final scene, with broad smiles and flat feet, might leave us all humming a new tune: What if Barb was one of us? Just a slob like one of us Just a stranger on the bus Tryin’ to make her way home. It also leaves us with a lingering question: Does this movie herald a change in the collective psyche, or is it a spoof to laugh at ourselves for taking the current cultural tensions too seriously? HERE’S THE DREAM WE ANALYZE: “I'm in the hallway of my new rental place. I see my new flatmate vacuuming the hallway carpet. I see a small amount of white dust he sprinkles on the carpet. As he vacuums, the dust keeps growing and growing. I realize it's actually snow! It keeps billowing out of the vacuum cleaner, and soon, it becomes clouds of snow. The more he vacuums, the more snow he makes. We both grab some snow and make snowballs. Then we both start throwing them and have a snowball fight. Then I wake up.” REFERENCES: What If God Was One of Us by Kate Colston & Robin Morris RESOURCES: BECOME A DREAM INTERPRETER: We’ve created Dream School to teach others how to work with their dreams. Check it out: https://thisjungianlife.com/join-dream-school/ PLEASE GIVE US A HAND: Hey folks, we need your help. Please become our patron and keep This Jungian Life podcast up and running: https://www.patreon.com/ThisJungianLife
/episode/index/show/thisjungianlife/id/27959892
info_outline
From SHAMANISM to JUNG: Understanding 'Loss of Soul'
08/31/2023
From SHAMANISM to JUNG: Understanding 'Loss of Soul'
As Jung’s anthropological studies expanded and his international travel exposed him to new cultures and ideas, he was taken by the concept of ‘loss of soul.’ A collapse of energy, a strange sudden alteration of personality, or episodes of blinding rage could signify a loss of soul from a shamanic perspective. The soul carries the animating and regulating forces as well as memory. In most traditions, it was expected to fly away upon death, much like the Egyptian Ba, depicted as a bird with a human head. Because the soul had an independent life, it might flee suddenly, leaving a listless body behind. The shaman’s task was to retrieve and escort the wandering soul into the body again. In Michael Harner’s book The Way of the Shaman, he cataloged various ancient practices and distilled a small set of universal techniques. Soul retrieval involves tying a red string on the patient’s wrist and, with the help of one’s spiritual power animal, traveling to the inner worlds, identifying the lost soul by the red string also on its wrist, bringing it back to the waking world and blow it into the patient’s body. Loss of soul in this contemporary system is often associated with trauma, and the imagery is congruent with modern conceptualizations of dissociation. Jung linked shamanic descriptions with the work of psychiatrist Janet and called “abaissement du niveau mental.” Jung described this as “a slackening of the tensity of consciousness, which might be compared to a low barometric reading, presaging bad weather. The tonus has given way, and this is felt subjectively as listlessness, moroseness, and depression. One no longer has any wish or courage to face the tasks of the day. One feels like lead because no part of one’s body seems willing to move, and this is due to the fact that one no longer has any disposable energy.” In modern psychiatry, several clinical descriptions might be assigned to such despair and collapse, but those may not capture the psychospiritual depth of ‘loss of soul.’ For Jung, the soul carries creativity and grants meaning; it links us to the divine and represents all we could be if wholeness were possible. Whatever the cause, to be abandoned by one’s soul is devastating, and to be reunited, the greatest gift. RESOURCES: Philadelphia Association of Jungian Analysts, ADVANCED CLINICAL PRACTICE PROGRAM: A case seminar for experienced clinicians to read, explore, and apply Jung’s concepts to clinical practice: ARE YOU INTERESTED IN A SERIOUS STUDY OF JUNG? Enroll in the Philadelphia Jungian Seminar 2023 Fall Semester and start your journey: . BECOME A DREAM INTERPRETER: We’ve created to teach others how to work with their dreams. A vibrant community has constellated around this mission, and we think you’ll love it. Check it out. PLEASE GIVE US A HAND: Hey folks -- We need your help. So please and keep This Jungian Life podcast up and running. SHARE YOUR DREAM WITH US: FOR A POSSIBLE PODCAST INTERPRETATION. SUGGEST A FUTURE PODCAST TOPIC: Share your suggestions FOLLOW US ON SOCIAL MEDIA: , , , , YES, WE HAVE MERCH!
/episode/index/show/thisjungianlife/id/27895431
info_outline
HAGITUDE: Sharon Blackie on the power of aging
08/24/2023
HAGITUDE: Sharon Blackie on the power of aging
Sharon Blackie calls us to the ancient archetype of the Hag as a figure of unapologetic emergence from cultural pressures that lock us into outworn roles and limiting beliefs. Drawing upon her transformative experiences in menopause Blackie grounds the mythic figure of the old woman who fashioned the world in her fierce determination to dissolve and reconfigure her professional and personal life. Identifying and rejecting cultural pressures to look and act a certain way as she ages, she claims the second half of her life for a post-heroic journey of intense creativity and unapologetic self-expression. Ancient Celtic fairytales, myths, and folk stories carry the spirit of the Cailleach, the divine old woman who shapes the landscape and scourges it clean through winter storms. This Queen of Winter is sharp and wild. Those who discover the Cailleach within carry her ruthless truths as unavoidable facts that demand acknowledgment. Her stark reality strips away one's inner illusions and avoidance of death, leaving her sharp eye facing outward. Tending the web of life becomes the great task, and acting to restore balance to the community, the central role. The path to the Hag is hidden in stories. Blackie reminds us that reviving ancient themes and images expands our imagination and helps us recover the dark woods we once knew well. Wise old ones revive awe and connection. Trees and plants, rivers and crows have secrets to teach us that require a depth of listening undisturbed by collective gibbering. Elderhood can be a time to shed the roles assigned to us. Menopause can be welcomed as a rite of passage with the Hag silently waiting for us to see her. If we have learned how to recognize her, renewal and reclaiming is possible. The stories of those who have gone before us carry a strange beauty that can stir a memory in our soul and set us on the path. REFERENCES: Order her book: RESOURCES: Philadelphia Association of Jungian Analysts, ADVANCED CLINICAL PRACTICE PROGRAM: A case seminar for experienced clinicians to read, explore and apply Jung's concepts to clinical practice: ARE YOU INTERESTED IN A SERIOUS STUDY OF JUNG? Enroll in the Philadelphia Jungian Seminar 2023 Fall Semester and start your journey: BECOME A DREAM INTERPRETER: We've created to teach others how to work with their dreams. A vibrant community has constellated around this mission, and we think you'll love it. Check it out. PLEASE GIVE US A HAND: Hey folks -- We need your help. So please and keep This Jungian Life podcast up and running. SHARE YOUR DREAM WITH US: FOR A POSSIBLE PODCAST INTERPRETATION. SUGGEST A FUTURE PODCAST TOPIC: Share your suggestions FOLLOW US ON SOCIAL MEDIA: , , , , YES, WE HAVE MERCH!
/episode/index/show/thisjungianlife/id/27832467
info_outline
THREE VOICES, ONE SONG: Lessons in Friendship
08/17/2023
THREE VOICES, ONE SONG: Lessons in Friendship
The essence of friendship is visible in its linguistic root: ‘to love.’ Cicero wrote, “Friendship improves happiness and abates misery, by the doubling of our joy and the dividing of our grief." In modern times the art of friending seems lost. We have replaced shared experiences with Facebook posts and quell our loneliness by scrolling. With high spirits, we three revisit our first meeting and reflect on the discovery of kinship between us. Our experiences of trust, reciprocity, and shared hardship marked by endless conversations and abundant laughter forged our bond during analytic training. Yet it reflects more than our shared life; friendship is archetypal. Vigorous bonding is mysterious. It emerges unexpectedly and carries aspects of positive and negative shadow. This tension seemed evident in Jung and Freud’s famous friendship. Their instantaneous bond led to thirteen hours of conversation at their first meeting. It would end six years later, leaving Jung devastated and struggling with overwhelming inner states. The story of Rumi first meeting Shams, which led to thirty days of deep conversation, carries a similar passion. Rumi lost Shams to death, and Jung lost Freud to his struggle for autonomy. Both found solace in the inner world where the memories of their friend merged with its archetype – Shams’ image carried Rumi’s love of the divine, and Philemon’s image carried Jung’s love of wisdom. For us three, the essence of lasting friendship lies in tending mutual creative purposes. Aligning with common goals allows most friendships to flourish and impact the world positively. It’s not enough to recognize we like someone; that’s just the beginning. We must learn to nurture the bonds that make us more than we were alone. HERE’S THE DREAM WE ANALYZE: “There is a vast plane with a deep, wide, and steep hole. From the center of this deep pit, a high tower stands. A figure physically throws me across the expanse to the tower, where I am suspended against the building. The perspective stays with the figure who is wearing a black cloak that covers their form. Their arms, legs, face, and skin are under the black cloak. There are two white marks on the fabric denoting eyes, but they aren't actual eye holes like a mask. They slowly turn and walk off after I've been thrown. The dream repeats the throwing, but the perspective follows me across the expanse. The thread I am suspended from is a single piece of spider silk. Where I am hanging, I am face to face with a guardian of the tower. It is an anthropomorphic lizard, light green, wearing golden armor. It raises its sword, and instead of attacking me, it cuts the silk thread, and I fall quickly but safely. I notice open windows one could sneak into on my way down. Safely reaching the base of the tower, facing underneath where the cloaked figure and I were, I see a large tunnel and know I need to enter. I begin to walk towards it when I awake.” REFERENCES: Jamie Krems, Ph.D. The evolutionary psychology of friendship research project. RESOURCES: Philadelphia Association of Jungian Analysts, ADVANCED CLINICAL PRACTICE PROGRAM: A case seminar for experienced clinicians to read, explore and apply Jung's concepts to clinical practice: ARE YOU INTERESTED IN A SERIOUS STUDY OF JUNG? Enroll in the Philadelphia Jungian Seminar 2023 Fall Semester and start your journey: BECOME A DREAM INTERPRETER: We've created to teach others how to work with their dreams. A vibrant community has constellated around this mission, and we think you'll love it. Check it out. PLEASE GIVE US A HAND: Hey folks, we need your help. So please and keep This Jungian Life podcast up and running. SHARE YOUR DREAM WITH US: for a possible podcast interpretation. SUGGEST A FUTURE PODCAST TOPIC: Share your suggestions FOLLOW US ON SOCIAL MEDIA: , , , , YES, WE HAVE MERCH!
/episode/index/show/thisjungianlife/id/27732432
info_outline
You're Not A Fraud: Overcoming Imposter Syndrome
08/10/2023
You're Not A Fraud: Overcoming Imposter Syndrome
Imposter syndrome constellates the gut-wrenching fear of being exposed as a fraud no matter how much we have learned or the successes we have demonstrated. In 1978 two researchers identified and explored a painful phenomenon among some high-achieving women. Despite their high levels of success, they were convinced they were not as competent, intelligent, or skilled as others might think. Instead of identifying with their capabilities, they often attributed their success to luck, personal persuasion, or an unanticipated burst of energy. Further research revealed this struggle was equally distributed among men and women. Some common elements were identified: Perfectionism: they often set remarkably high expectations for themselves and over-emphasized any slight mistake, disturbing their sense of competence. Overworking: to hide their perceived deficiencies, they often worked harder and put in excessively long hours. This was done to prevent others from discovering their alleged incompetence. Rejecting praise: they frequently discounted their successes which interfered with their ability to internalize their accomplishments despite ample proof of their abilities. They would brush off compliments and attribute talents to external factors. Undermining achievements: they thought they had managed to deceive others into seeing them as more intelligent and capable than they believed themselves to be. Their avoidance of acknowledgment deflected proper credit for work they had rightly generated. Fear of failure: they would excessively monitor for any evidence of failure, fearing that acknowledgment would expose them as cons. Imposter syndrome has subtle intrapsychic dynamics. Its underlying inferiority complex is obscure and often based on early life experiences. It is natural for children to feel vulnerable and less capable than the adults around them; this usually motivates them to grow and develop competencies. They may fail to identify with their own agency if their efforts are scorned, ignored, or grossly mischaracterized. When these negative experiences are internalized, the relationship between their actions and results is fragmented. Interference between the child's mobilized intentions and the visible outcomes they generate constellates a field of unknowing that leaves them anxious and unsure. To compensate for feelings of anxiety and vulnerability, they can become overly ambitious, perfectionistic, and aggressive, striving for power and control. Unconsciously, they are simply trying to claim and internalize what they have legitimately created. The chronic interference with their natural capacity to place themselves accurately in the world can extend into many domains of life. Healing from imposter syndrome begins with confessing their fears of exposure and accusation. They have desperately hidden the secret that they do not belong in the life they have created. Once they share the depth of their alienation, a new narrative can begin that includes being seen by another—through that, they can finally see themselves. Philadelphia Association of Jungian Analysts, ADVANCED CLINICAL PRACTICE PROGRAM: A case seminar for experienced clinicians to read, explore and apply Jung's concepts to clinical practice: BECOME A DREAM INTERPRETER: We've created to teach others how to work with their dreams. A vibrant community has constellated around this mission, and we think you'll love it. Check it out. PLEASE GIVE US A HAND: Hey folks -- We need your help. So please and keep This Jungian Life podcast up and running.
/episode/index/show/thisjungianlife/id/27702585
info_outline
FRIEND or FOE: The AI Debate with Michael L. Littman, PhD
08/03/2023
FRIEND or FOE: The AI Debate with Michael L. Littman, PhD
The uses and abuses of ChatGPT artificial intelligence language model have taken the collective imagination by storm. Apocalyptic predictions of the singularity, when technology becomes uncontrollable and irreversible, frighten us as we imagine a future where human intelligence is irrelevant. Prof. Michael Littman joins us to contextualize the advancement of artificial intelligence and debunk the paranoid rhetoric littering the public discourse. Michael has made groundbreaking research contributions enabling machines to learn from their experiences, assess the environment, make decisions, and improve their actions over time in real-world applications. His later work expanded into multi-agent systems, investigating how several AI entities can learn to cooperate, compete, or coexist in shared environments. Picture a team of robots in a factory, each with different tasks. The challenge here isn't just for each robot to do its job effectively but also to collaborate with the others, avoid collisions, and adapt to changes in real time. Emerging concepts of 'intelligence' in artificial intelligence aren't about building machines that can perform tasks faster and more accurately than humans; it is about building machines that can think, learn, and adapt - machines that aren't just tools but collaborative partners. If we examine our resistance to this emerging technology, we might catch glimpses of our unconscious fear of regression and dependency. Observation suggests most people fall into one of two groups, those who idealize a world where they are free of demands and another where they are enslaved by superiors. When we realize the fear or fantasy of regression is not the likely outcome of artificial intelligence, we are free to imagine the innumerable creative applications of the new technology and the machines that use it. MICHAEL L. LITTMAN, PhD Michael L. Littman is University Professor of Computer Science at Brown University, where he studies machine learning and decision-making under uncertainty. He has earned multiple university-level awards for teaching and his research has been recognized with three best-paper awards and three influential paper awards. Littman is a Fellow of the Association for the Advancement of Artificial Intelligence and the Association for Computing Machinery. He is currently serving as Division Director for Information and Intelligent Systems at the National Science Foundation. His book "Code to Joy: Why Everyone Should Learn a Little Programming" (MIT Press) will be released October 3rd 2023. Michael's Order Michael's book: Code To Joy, Why Everyone Should Learn A Little Programming by Michael L. Littman, Philadelphia Association of Jungian Analysts, ADVANCED CLINICAL PRACTICE PROGRAM: A case seminar for experienced clinicians to read, explore and apply Jung's concepts to clinical practice: BECOME A DREAM INTERPRETER: We've created to teach others how to work with their dreams. A vibrant community has constellated around this mission, and we think you'll love it. Check it out. PLEASE GIVE US A HAND: Hey folks -- We need your help. So please and keep This Jungian Life podcast up and running. SHARE YOUR DREAM WITH US: FOR A POSSIBLE PODCAST INTERPRETATION. SUGGEST A FUTURE PODCAST TOPIC: Share your suggestions FOLLOW US ON SOCIAL MEDIA: , , , , INTERESTED IN BECOMING A JUNGIAN ANALYST? Enroll in the and start your journey to become an analyst. YES, WE HAVE MERCH!
/episode/index/show/thisjungianlife/id/27635817
info_outline
The Conjunction of Art and Life with Peter Kramer
07/27/2023
The Conjunction of Art and Life with Peter Kramer
"Death of the Great Man" by Dr. Peter D. Kramer offers a glimpse into the character disordered alpha narcissist. It is more than a satirical political commentary on Donald Trump. It points us to a broader discourse on power dynamics in the collective psyche, the potential for authority to corrupt our humanity and the dangerous ways we escape from freedom by surrendering self-responsibility. The unique blend of psychiatric insight and literary narrative brings an unusual depth to the work. The narrator, psychiatrist Henry Farber, places the reader at his side, admitting his negative reactions, offering psychotherapeutic framing, and struggling to bear the suffering the Great Man inflicts on him. The reader is quickly shifted into the traumatic constellation of the fictional universe. It functions like a dream within a dream. The clarity of the narrator’s perspective can only be achieved by later reflection and metacognition, processes Dr. Kramer invites forward in the reader through the great indirect tradition of fairytales and storytelling. Striking images of the psychological toll of oppressive rule, mental illness, desperation, and dissent, force the reader to face their vulnerabilities. The reality principle, a center point in Freud’s theory, calls us to adjust to the demands of the outer world with minimal evasion. Kramer’s novel invites the reader to tolerate facing the recent cultural/political tumult through the safety of fiction—offering a way to bear the anxiety of declining democracy. Paranoia is passed from character to character throughout the novel, like a burning coal. The array of character responses subtly educates the reader. The inflation of the Great Man, the fawning of Naomi, the opportunism of Beelzebub, and the grief of Henry are like a cast of inner figures in the reader's mind differentiating the range of defenses and compensations any of us might experience when placed in intolerable circumstances. Ultimately, we find ourselves reflected not just in the characters but in the underlying human realities they represent: our thirst for power, our susceptibility to manipulation, our struggle with identity, and our ongoing quest for truth and resilience in the face of adversity. The book questions our understanding of the world and ourselves within it. It underscores how we are at once actors and spectators in the theatre of life, continuously influenced by and influencing the world around us. His narrative is an insistent reminder of our shared humanity, our collective responsibility to safeguard democratic values, and our capability to challenge and reshape narratives imposed upon us. We are reminded that resilience is not just a personal quality but also a societal one. We learn that identities are not fixed but fluid, forged in the crucible of personal experience and societal pressure. We are shown the insidious danger of unchecked power and the corrosive effects of manipulative propaganda. Ultimately, we can learn to be more discerning about the stories we tell and accept, more compassionate about the shared trauma we may encounter, and more committed to safeguarding the principles underpinning our society. BECOME A DREAM INTERPRETER: We’ve created to teach others how to work with their dreams. A vibrant community has constellated around this mission, and we think you’ll love it. Check it out. PLEASE GIVE US A HAND: Hey folks -- We need your help. So please and keep This Jungian Life podcast up and running. SHARE YOUR DREAM WITH US: FOR A POSSIBLE PODCAST INTERPRETATION. SUGGEST A FUTURE PODCAST TOPIC: Share your suggestions FOLLOW US ON SOCIAL MEDIA: , , , , INTERESTED IN BECOMING A JUNGIAN ANALYST? Enroll in the and start your journey to become an analyst. YES, WE HAVE MERCH!
/episode/index/show/thisjungianlife/id/27573147
info_outline
Meeting Shadow on the Spiritual Path with Connie Zweig
07/20/2023
Meeting Shadow on the Spiritual Path with Connie Zweig
Award-winning author, depth psychotherapist, and guide Connie Zweig shows us encountering darkness is a necessary part of our spiritual journey. In the first half of life, we disown aspects of ourselves to fit in and navigate our world more smoothly. Over time we realize all aspects of ourselves must be recalled and befriended. Integration of these shadow aspects lays the foundation for spiritual awakening. Through careful introspection, dreamwork, and self-confrontation, we can see beyond stereotypes and projections, avoiding the pitfalls of black-and-white thinking. Jung reminds us, "…we shall, by carefully analyzing every fascination, extract from it a portion of our own personality, like a quintessence, and slowly come to recognize that we meet ourselves time and again in a thousand disguises on the path of life." Navigating the complex psychodynamics between spiritual students, the teachers they choose, and the disciplines of the path they tread can be more complicated than most people imagine. The inherent power dynamics in many spiritual traditions can encourage students to dismiss their agency and silence their ambivalence. Idealizing their teachers through projecting the Self upon them or contracting to be unquestioningly obedient can leave students disoriented and vulnerable to exploitation. Falling into moral idealism and accepting standards of spiritual perfection, students may split off essential aspects of their unique personality, hobbling their developmental progress. Spiritual bypass may be encouraged by certain spiritual teachers leaving the leader and the student blind to harmful impulses and minimizing destructive behaviors. Confronting the flaws and failures of the teacher can help students place their spiritual center back inside themselves. Accepting the limits of many spiritual traditions may free students to rediscover their autonomous inner guidance. Connie's work can help us understand why some are drawn to charismatic leaders, unconsciously surrendering parts of their psyche to them or the system they represent. In worst cases, students suffer abuse and betrayal that alienates them from their spiritual instinct, blocking them from the very experiences they long for. Shadow work and depth psychology can be key tools in breaking free from denial, projection, and dependency. With support, time, and corrective action, it is possible to recover one's inner connection. Connie's stories of renowned teachers like Sufi poet Rumi, Hindu master Ramakrishna, and Christian saint Catherine of Siena exemplify the different paths that can support spiritual yearning. Meeting the shadow, internally or externally, is a painful but inevitable stage on the path to a more mature spirituality. We can use spiritual shadow work to separate from abusive teachers or barren traditions and reclaim inner spiritual authority. It's about navigating the narrow path through the darkness toward the light, reigniting the flame of longing, and engaging once more in fulfilling spiritual practice. ABOUT CONNIE: Connie Zweig, Ph.D., is a retired therapist and coauthor of Meeting the Shadow and Romancing the Shadow. Her award-winning book, The Inner Work of Age: Shifting from Role to Soul, extends her work on the Shadow into midlife and beyond and explores aging as a spiritual practice. BECOME A DREAM INTERPRETER: We've created to teach others how to work with their dreams. A vibrant community has constellated around this mission, and we think you'll love it. Check it out. PLEASE GIVE US A HAND:: Hey folks -- We need your help. So please and keep This Jungian Life podcast up and running.
/episode/index/show/thisjungianlife/id/27511362
info_outline
REVIVING TOLERANCE in Cancel Culture
07/13/2023
REVIVING TOLERANCE in Cancel Culture
In a world reduced to digital exchanges and swift judgments, reviving tolerance has become vital. Toleration comes from the ancient Proto-Indo-European root meaning “to carry,” a capacity collapsing in current culture. We stumble into extremes when we lose the strength to carry the tension of opposite ideas and feelings. Exaggerations of discomfort and hyperbolic comparisons pepper media messages and inflame the underinformed public--the collective psyche lists from topic to topic. In the vertigo of confusion, we make terrible decisions and strike out blindly. Disorientation is not new, and the wise have tried over and again to help us restore inner balance. The Greek Stoics differentiated the internal functions we can tame from the outer circumstances we cannot control. Their goal was to maintain a serene disposition in every circumstance. Buddhists venerate equanimity, or a balanced mind undisturbed by life’s phenomena. They practice Metta, establishing a flow of loving kindness to all life. It creates a new attitude where those who create suffering are only unskilled, always capable of gaining the skills of kindness. In the 20th century, Existentialists emphasized individual freedom, choice, and responsibility. They encouraged us to navigate the absurdities of life with calmness and courage, understanding that life’s fluctuating circumstances are inherent in human existence. Cultivating these attitudes can equilibrate cancel culture’s mounting costs - social polarization, intellectual stifling, economic repercussions, and psychological distress. The value of constructive self-regulation is multifaceted - from personal resilience and effective interpersonal interactions to societal harmony and progress. In facilitating discourse on provocative topics, ‘safe spaces’ prove therapeutic and societal value. They allow for non-judgmental exploration of thoughts and feelings, bridging societal divides and fostering social cohesion. We must ensure these spaces promote growth and understanding, not simply comfort and echo-chamber formation. A shift towards tolerance, equanimity, and safe spaces can provide an antidote to the ills of cancel culture and intolerance, fostering a more empathetic, understanding, and harmonious society. BECOME A DREAM INTERPRETER: We’ve created to teach others how to work with their dreams. A vibrant community has constellated around this mission, and we think you’ll love it. Check it out. PLEASE GIVE US A HAND: Hey folks -- We need your help. So please and keep This Jungian Life podcast up and running. SHARE YOUR DREAM WITH US: FOR A POSSIBLE PODCAST INTERPRETATION. SUGGEST A FUTURE PODCAST TOPIC: Share your suggestions . FOLLOW US ON SOCIAL MEDIA: , , , , INTERESTED IN BECOMING A JUNGIAN ANALYST? Enroll in the and start your journey to become an analyst. YES, WE HAVE MERCH!
/episode/index/show/thisjungianlife/id/27445713
info_outline
HEALING the RIFT: Anima Mundi in a Disenchanted World
07/06/2023
HEALING the RIFT: Anima Mundi in a Disenchanted World
Is every object alive? Are wind, oceans, and mountains sentient? Jung, inspired by Anima Mundi or world soul, believed so. This concept, rooted in ancient philosophy, originates with Thales of Miletus, who envisioned the universe as interconnected and alive. Plato furthered this, proposing the World Soul as a bridge between ideal and physical realms. Born into a religious family in 1875, Jung strived for a fusion of science, psychology, and esotericism. He lamented that excessive intellect had stripped humanity of meaning. Although ancient beliefs might not resonate with modern minds, he felt that dreams could reawaken our world and called this spirit Anima Mundi. Jung moved the gods from external to internal realms, calling them archetypes. He associated the disconnection from these myths with societal ailments. “The gods have become diseases,” he stated, suggesting that disregarded psychic content still governs us, appearing as neuroses. The quest for soul in matter inspired alchemists. Jung proposed that merging ego with the imaginal spirit or anima/us yields a new personality type, the alchemic Lapis. Ian McGilchrist defines this as “unity of the hemispheres.” Reenchanting the world involves seeing ourselves within a responsive life web and resisting the view of nature as an object. This reawakening symbolically reflects our actions, revealing our interconnectedness. Understanding that our actions ‘sing into’ objects reinstates feelings. It is indifference, not evil, that fills our relationship with nature. This indifference permits destructive actions. The world soul isn’t a belief, but an inner response, always communicating with us. It provides a mirror to our actions, enriching our lives with feelings that urge us to pause and reflect. HERE’S THE DREAM WE ANALYZE: “My husband was offered work by his older brother and agreed against my judgment and advice. They had a contract to refurbish the tour bus of an esteemed opera singer. She was glamorous and bohemian but haughty. The bus was dilapidated and strangely decorated. There was a sense that much debauchery had happened there. It even smelled of sex. The job finished without issue, and my husband was told by his brother to call later regarding payment. When my husband called, somebody told him that his brother was not home and he was working late, an obvious lie as both finished work early. I was frustrated at my husband, but he remained hopeful that his brother would pay up.” BECOME A DREAM INTERPRETER: We’ve created to teach others how to work with their dreams. A vibrant community has constellated around this mission, and we think you’ll love it. Check it out. PLEASE GIVE US A HAND: Hey folks -- We need your help. So please and keep This Jungian Life podcast up and running. SHARE YOUR DREAM WITH US: FOR A POSSIBLE PODCAST INTERPRETATION. FOLLOW US ON SOCIAL MEDIA: , , , , INTERESTED IN BECOMING A JUNGIAN ANALYST? Enroll in the and start your journey to become an analyst. YES, WE HAVE MERCH!
/episode/index/show/thisjungianlife/id/27365025
info_outline
Hypochondria’s Havoc and the Quest for Reassurance
06/29/2023
Hypochondria’s Havoc and the Quest for Reassurance
Illness anxiety disorder (IAD), formerly hypochondriasis, is characterized by excessive worry about a severe illness, persisting despite medical evaluations and reassurances. Individuals with this challenge tend to misinterpret normal bodily sensations as serious symptoms, magnifying minor sensations like a cough into signs of lung disease. The key distinction between IAD and cautious health concerns lies in the intensity of worry and its debilitating impact on daily life. The Greek physician Hippocrates coined the term " hypochondria, " referring to the region beneath the ribs housing vital organs. He associated black bile, found in the spleen, with melancholic symptoms similar to contemporary understanding of depression. This link between physical and mental health laid the foundation for hypochondriasis. Sigmund Freud later classified hypochondriasis as a neurosis arising from unresolved conflicts between unconscious desires and societal limitations. Healthcare professionals have recognized the spectrum of health anxiety and introduced related diagnoses such as Somatic Symptom Disorder (SSD) and Illness Anxiety Disorder (IAD). While the former involves distressing somatic symptoms, the latter entails excessive worry about severe illness with minimal or no medical evidence. Existential fear of death intertwines with hypochondriasis stemming from a fixation on mortality. This leads to cycles of dread and extreme reassurance-seeking behaviors. Anxiety surrounding illness may be an attempt to gain control over mortality, driven by fear of the unknown, loss of autonomy, body control, and the desire to preserve identity and relationships. Considering internal and external factors, Jung viewed each psychological symptom as an attempt to address an underlying issue. He saw repression as a partial dismissal of aspects of oneself, giving rise to neurotic symptoms. By exploring the symbolic nature of hypochondriasis, we can view it as an expression of soul calling us to map our psychic bodies. The energy disruption caused by the fear of illness can guide us to a new life direction, revealing unconscious opposites that demand attention. The fear of disease often masks hidden desires, such as a longing for attention and empathy, a quest for a unique identity, a need to evade unpleasant emotions, or an internal drive for perfection. Unmet needs for nurturance, a desire for certainty amidst chaos, and escaping isolation can also contribute. A deeper understanding can pave the way for healthier alternatives: cultivating nurturing relationships, finding personal significance outside of health status, developing emotional resilience, fostering a balanced perspective on success and failure, nurturing independence, practicing self-forgiveness, recognizing uniqueness beyond health, promoting open communication, and learning to cope with uncertainties. The path to unraveling Illness Anxiety Disorder may be complex, but recognizing the exaggerated fears as a means to divert attention from deeper truths can be instrumental. Relaxing into the fantasies born out of panic can lead to unexpected insights, unveiling new meanings and offering potential avenues for resolving misplaced dread. BECOME A DREAM INTERPRETER: We’ve created to teach others how to work with their dreams. A vibrant community has constellated around this mission, and we think you’ll love it. Check it out. PLEASE GIVE US A HAND: Hey folks -- We need your help. So please and keep This Jungian Life podcast up and running. SHARE YOUR DREAM WITH US: FOR A POSSIBLE PODCAST INTERPRETATION. FOLLOW US ON SOCIAL MEDIA: , , , , INTERESTED IN BECOMING A JUNGIAN ANALYST? Enroll in the and start your journey to become an analyst. YES, WE HAVE MERCH!
/episode/index/show/thisjungianlife/id/27312051
info_outline
OUR MORAL COMPASS: Understanding Guilt, Remorse, & Atonement
06/22/2023
OUR MORAL COMPASS: Understanding Guilt, Remorse, & Atonement
A sudden pang in the chest, a quiet voice persistently whispering at the back of our mind, we experience guilt when our actions, or deliberate lack thereof, infringe upon our personal ethical code or societal norms. Our shared experience of guilt, intertwined with personal and societal expectations, stands out among the wide spectrum of human emotions. As we cross the lines of standards crafted by inherited beliefs, imparted values, and personal experiences, guilt sounds a vigorous warning. Within our interactions, it has a dual role; it can serve as a bond to strengthen societal norms, or act as a barrier, fostering alienation and resentment. As it evolved with culture, guilt regulated behavior and maintained societal order. It serves as a societal adhesive, fostering group cohesion by promoting altruistic behavior, thereby ensuring community survival. Guilt is bivalent, misdirected, or disproportionate; it can be destructive, leading to anxiety, depression, and impaired decision-making. Alternatively, it can stimulate self-improvement, reminding us of the social contracts we participate in and guiding us toward moral maturation. From a psychological perspective, guilt's origins vary widely. Some theories suggest it arises from self-judgment, others propose it originates from problematic early childhood experiences, or it may stem from distorted or absolutist thinking. Recognizing and acknowledging guilt requires considerable strength, or it will discharge through projection and scapegoating. Guilt's interpretation can vary widely; Christianity views it as a consequence of sin necessitating redemption, Buddhism sees it as an opportunity for compassionate wisdom to correct unskilled behavior, and indigenous cultures regard it as a communal responsibility. Ancient philosophers maintained guilt arises from actions contrary to rational nature, causing internal disharmony. Distinguishing between guilt, shame, and remorse provides a clearer understanding. Guilt targets specific behaviors, shame attacks the self, and remorse evokes empathy towards those affected by our behavior. This distinction highlights guilt's potential to motivate reparative actions, whereas shame leads to paralyzing self-loathing. Remorse initiates transformational suffering. Guilt, remorse, and atonement are a recognition, regret, and repair cycle. This arc, although uncomfortable, is vital for understanding ourselves and others. Restoring the balance between ego and Self, individual and society, requires atonement. Thoughtful reparations can empower us to transform guilt into constructive action and bring peace to our souls. BECOME A DREAM INTERPRETER: We’ve created to teach others how to work with their dreams. A vibrant community has constellated around this mission, and we think you’ll love it. Check it out. PLEASE GIVE US A HAND: Hey folks -- We need your help. So please and keep This Jungian Life podcast up and running. SHARE YOUR DREAM WITH US: FOR A POSSIBLE PODCAST INTERPRETATION. FOLLOW US ON SOCIAL MEDIA: , , , , INTERESTED IN BECOMING A JUNGIAN ANALYST? Enroll in the and start your journey to become an analyst. LET’S STAY in TOUCH: to our free newsletter.
/episode/index/show/thisjungianlife/id/27227544
info_outline
BEAUTY, her BEAST, and the BLOSSOMING SELF
06/15/2023
BEAUTY, her BEAST, and the BLOSSOMING SELF
The tale of Beauty and the Beast is at least 4,000 years old, perhaps second in popularity only to Cinderella. It has generated many print versions, animated films, a Broadway show, and a Disney film. What about this tale continues to ensure its popularity? And what is this tale really about? Beauty and the Beast is a metaphor for the development of the feminine, symbolized by an animal bridegroom—who, of course, is an enchanted prince. It’s tempting to see this tale as an example of women treated as chattel by misogynistic males, but as our archetypal bones, fairy tales show us universal problems, patterns, and psychic realities. Beauty’s task is to relate to her instinctual self, represented by the beast. Each of us has an inner other, often imaged as opposite sex, who possesses qualities that seem utterly foreign yet compel attention and interaction. The tale begins with Beauty’s father stealing a rose for his favorite daughter from the beast’s garden. Outraged, the beast demands retribution: either the father or one of his daughters must agree to live with the beast. Beauty, described as “loyal and modest,” loves her father and insists on sacrificing herself to the beast, who they believe will kill her. A seemingly simple rose comes at a high price, and representations of masculine figures are negative: feckless father and fiend. However, the rose is a mandala. It opens like the lotus from a center and holds the promise of wholeness. We see the interplay of opposites at the outset and throughout: Beauty’s innocence and self-sacrifice contrast with the beast’s domineering will. Beauty’s seemingly loving father is powerless and unable to protect her, but the beast provides for her every want despite her nightly refusal to wed him. In the beast’s domain, naïve and compliant Beauty discovers her power of self-determination: she stands up to the beast as she did not do with her father, and the beast agrees to let her visit her family. Given freedom from obligation, she chooses to return to the beast. Beauty’s realization reflects her newfound ability to base loyalty on character and consciousness rather than reflexive filial duty. She needed to access autonomy, and her primal inner other—the beast--needed to relinquish control. Beauty and the Beast is a heartening tale of hard-won wholeness—and at its center is love. BECOME A DREAM INTERPRETER: We’ve created to teach others how to work with their dreams. A vibrant community has constellated around this mission, and we think you’ll love it. Check it out. PLEASE GIVE US A HAND: Hey folks -- We need your help. So please and keep This Jungian Life podcast up and running. SHARE YOUR DREAM WITH US: FOR A POSSIBLE PODCAST INTERPRETATION. FOLLOW US ON SOCIAL MEDIA: , , , , INTERESTED IN BECOMING A JUNGIAN ANALYST? Enroll in the and start your journey to become an analyst. LET’S STAY in TOUCH: to our free newsletter. YES, WE HAVE MERCH!
/episode/index/show/thisjungianlife/id/27063231
info_outline
EMBRACING THE OUTCAST: Understanding Homelessness
06/08/2023
EMBRACING THE OUTCAST: Understanding Homelessness
Homelessness, as a stark and multifaceted symbol of disconnection, extends beyond the mere absence of physical shelter, embodying a complex interlacing of unconscious conflict, socio-political forces, and rapidly shifting societal values. The shift from small interdependent nomadic communities to the social stratification of nation-states like Ancient Rome fractured the expectation of mutual care. Over centuries alienation was normalized alongside urban development, socio-economic upheavals, and now the empathic failings of our contemporary society amidst unprecedented wealth. On a psychosocial level, homelessness arises from a tragic matrix of precipitating factors – soaring property prices, inadequate welfare systems, mental health disorders, substance abuse, family conflicts, and structural inequalities that leave vulnerable groups grappling with the fragility of their socio-economic status. Psychodynamic perspectives suggest a substratum of unresolved traumas, defense mechanisms, internalized stigma, and grief, exacerbated by fractured interpersonal relationships, contributing to the cyclical nature of homelessness. At the center of this complex is the archetypal Outcast – carrying collective fears, dysregulation, and unintegrated shadow. Yet within this figure lies a transformative potential, a mirror reflecting our shared vulnerabilities and the enduring resilience of the human spirit. The plight of the homeless presses us to acknowledge these multisystemic dynamics and see in them a call for collective empathy, understanding, and movement toward an equitable future. As the specter of homelessness grows, it forces us to confront our prejudices, challenge us to revive society’s protective role, and create an inclusive, accepting world where every individual is acknowledged for their inherent worth and supported to actualize their potential. HERE’S THE DREAM WE ANALYZE: “I was at my younger sister’s house, and she woke me up in the middle of the night crying and crying. Her face was completely contorted with agony, but I had my earplugs in, so I couldn’t hear her say what was wrong. Then my mom came in too, and she was crying. I took the earplugs out, but I still couldn’t hear anything or understand them to know what was wrong; everything was still muffled. It was absolutely heartbreaking not to be able to understand them or comfort them in their immense grief.” BECOME A DREAM INTERPRETER: We’ve created to teach others how to work with their dreams. A vibrant community has constellated around this mission, and we think you’ll love it. Check it out. PLEASE GIVE US A HAND: Hey folks -- We need your help. So please and keep This Jungian Life podcast up and running. SHARE YOUR DREAM WITH US: FOR A POSSIBLE PODCAST INTERPRETATION. FOLLOW US ON SOCIAL MEDIA: , , , , INTERESTED IN BECOMING A JUNGIAN ANALYST? Enroll in the and start your journey to become an analyst. LET’S STAY in TOUCH: to our free newsletter. YES, WE HAVE MERCH!
/episode/index/show/thisjungianlife/id/27047169
info_outline
UGLY DUCKLING COMPLEX: the painful path of transformation
06/01/2023
UGLY DUCKLING COMPLEX: the painful path of transformation
We all understand the Ugly Duckling complex because we lived it at one time or another. Hans Christian Anderson’s famous tale paints a poignant picture of a child’s experience of rejection only because he’s born in the wrong nest. People who seem different or have not yet matured into their natural beauty endure a kind of scorn that can bring them to despair. The ugly duckling’s capacity to endure and find refuge once he is recognized by fellow swans can hearten us during the long winters of our lives. As an individuation metaphor, the tale dramatizes how many of us feel essentially different than our playmates and family. The combination of alienation and desperation drives us to merge with others’ feelings and paradoxically escape into fantasies. When the Self finally activates, it drives us toward the reality principle—only through regarding ourselves accurately and meeting the eyes of others can we discover our true nature and feel welcomed. As Jung suggested, we need relationships to feel whole despite the fear of being hurt. The Ugly Duckling shows us the archetypal theme from misery to fulfillment. Born into the crushing poverty of Odense, Denmark, Andersen, too, felt marked by his stark divergence from the norm. His father, a cobbler with an affection for literature, instilled the young Andersen with a zeal for reading, an enthusiasm not shared by most of his peers. His narrative of becoming was intertwined with his homoerotic identity, a fact that he could neither fully express nor openly explore in the conservative climate of the 19th century, which amplified his sense of estrangement. His unreciprocated affections, extended towards both men and women, nurtured a profound isolation that catalyzed his writings, infusing his narratives with empathy and personal experience. His genius resonated with every underdog and ostracized child who yearns to break the chains of circumstance and find a place of acceptance. Like Hans Christian Anderson, we may find ourselves alien in our own homes. We may flee only to discover the world cannot understand us. Yet one day, perhaps in the nadir of despair, something greater will claim us from within. Then, quickened and set aright in the world, our true kin will recognize us, and in their embrace, we may understand our suffering as a process that eventually enabled us to fly. HERE’S THE DREAM WE ANALYZE: “I was eating at a restaurant with a familiar group of people, though many of them were just familiar dream people, not people I know in real life. I felt something on my foot and thought I had dropped a piece of food, so I looked down. It was a small frog jumping across my foot. I picked it up and recalled feeling repulsed by it. I started cutting it across its back and pulling its legs off, but it was dying; it remained alive and kept looking at me, almost as if it was begging me to stop. Suddenly, I thought, “Why am I doing this?” “Why didn’t I just take it outside and set it free?” then, I knew I couldn’t fully kill it, so I asked someone at the table to come outside with me, and I wanted them to ‘finish the job’ and kill the frog so it wouldn’t suffer anymore. The dream ended with the other person killing the frog and me crying uncontrollably at my callousness and gratuitous violence towards the frog.” BECOME A DREAM INTERPRETER: We’ve created to teach others how to work with their dreams. A vibrant community has constellated around this mission, and we think you’ll love it. Check it out. PLEASE GIVE US A HAND: Hey folks -- We need your help. So please and keep This Jungian Life podcast up and running. SHARE YOUR DREAM WITH US: FOR A POSSIBLE PODCAST INTERPRETATION. FOLLOW US ON SOCIAL MEDIA: , , , , INTERESTED IN BECOMING A JUNGIAN ANALYST? Enroll in the and start your journey to become an analyst. LET’S STAY in TOUCH: to our free newsletter. YES, WE HAVE MERCH!
/episode/index/show/thisjungianlife/id/27001737
info_outline
SHADOWS & HIGH STAKES: understanding gambling
05/25/2023
SHADOWS & HIGH STAKES: understanding gambling
Understanding gambling illuminates the amalgam of desire, risk, and reward that defines our interactions with a capricious world. The lure of gambling, entwined within the fabric of human history, irresistibly draws us to its mesmerizing dance of fortune and chance. Exploring the gambler's psyche, we'll discover the psychospiritual elements that pull us towards Lady Luck. Gambling's allure is steeped in mythology. The concept of chance, the Moirai of Greek lore, the Roman Goddess Fortuna, and the I Ching from ancient China evoke the numinous aspect of luck, symbolically guiding us through its enigmas. This mythological lens offers a universal perspective. The Gambler, a mercurial figure inhabiting conscious and unconscious realms, represents our inherent wish to transcend known boundaries. Presenting in various forms - the trickster, dreamer, and adventurer - the Gambler embodies the tension between control and surrender, resonating with our struggle to balance familiarity and novelty. Eros and Thanatos, the opposing drives of life and death, fuel the gambling world. The lure of infinite possibilities animates Eros within the gambler, who, in his euphoria, overlooks his vulnerabilities—fear and desire mix, producing a potent cocktail. Temporarily, the gambler escapes this reality through the exhilarating throws of chance, finding aliveness in this tension. The capricious Fortuna, goddess of luck, fate, and fortune, reigns over the gambling world. Her symbol, the Wheel of Fortune, reflects the perpetual rise and fall of fortunes, echoing the rhythm of life itself. In her dual nature - benevolent Fortuna Bona and disastrous Fortuna Mala - she challenges the gambler to confront control's limits and embrace uncertainty. Tyche, Greek counterpart to Fortuna, carries a cornucopia of rewards for life’s risk-takers who dare to pursue success, a heroic vision central to the modern entrepreneur. In the end, the gambler’s relationship with chance is a mirror that reflects the essential human condition, for we are all, in a sense, gamblers, poised on the precipice of the unknown. As we journey through life, we must learn to embrace the uncertainties and risks that define our existence, for it is in the very act of embracing the gamble that we find the courage to forge our destinies. BECOME A DREAM INTERPRETER: We’ve created to teach others how to work with their dreams. A vibrant community has constellated around this mission, and we think you’ll love it. Check it out. PLEASE GIVE US A HAND: Hey folks -- We need your help. So please and keep This Jungian Life podcast up and running. SHARE YOUR DREAM WITH US: FOR A POSSIBLE PODCAST INTERPRETATION. FOLLOW US ON SOCIAL MEDIA: , , , , INTERESTED IN BECOMING A JUNGIAN ANALYST? Enroll in the and start your journey to become an analyst. LET’S STAY in TOUCH: to our free newsletter.
/episode/index/show/thisjungianlife/id/26938332
info_outline
WHISKERS of WISDOM: A Jungian Analysis of ‘Puss in Boots’
05/18/2023
WHISKERS of WISDOM: A Jungian Analysis of ‘Puss in Boots’
Something about a cat wearing clothes has captured our imagination for over 500 years, so it’s about time we tackle a Jungian analysis of Puss in Boots. Anthropomorphized felines have enthralled us for half a millennium, making Puss in Boots perfect for our discussion. From enchanting fairytales of yore to modern viral videos, our fascination with pets in human attire and mannerisms persists. Whether a parrot blurting expletives or a dog groaning human words, we’re captivated. Through Puss in Boots, we might better comprehend this instinct to imbue our pets with our psychological traits. This tale can be traced back to various oral traditions, but the rendition most recognized in the West is Charles Perrault’s adaptation during France’s fairytale golden era in the late 1600s. In this period of societal flux, with feudalism dissolving, bourgeoisie emerging, and royal power consolidating, Perrault’s cat symbolizes a social opportunist reflecting the aspirations of the rising middle class. The cat’s shrewd maneuvering through societal ranks and achieving change through cleverness rather than lineage resonated with the changing society. While these socio-political shifts were relevant, they don’t fully explain the tale’s longevity. The enduring appeal of the shrewd, charming cat and his moral dilemmas suggest deeper, archetypal themes. Historically, cats have been associated with supernatural instincts, independence, adaptability, and boldness. Puss’ attributes echo these, drawing parallels to the feline goddess Bastet from ancient Egypt, renowned for her protective, nurturing powers and ability to speak like humans. As modernity progressed and Cartesian dualism prevailed, animals and their symbolism lost their depth and voice. In studying the silent afflictions of the nervous system, Freud gave voice to suppressed instincts. Jung, however, restored their wisdom. Fairytales, through symbolic imagery and archetypal motifs, still convey ancient wisdom our conscious minds have forgotten, appealing to our personal unconscious and reviving dormant truths. Puss in Boots epitomizes this restoration of life-affirming instinct. The story starts with an old miller dividing his estate among his sons. Through a Jungian lens, we can see that physical and psychological inheritance shapes each son’s destiny. The eldest son inherits his father’s life, forsaking his individual path. The middle son aligns with the donkey’s value of unthinking hard labor. The youngest, bestowed the cat’s independent instincts, sets forth on a journey that will surprise him. When our ego feels isolated, and the world’s promises seem hollow, we may finally turn to our instincts, symbolized by the feral barn cats of our unconscious. As we reconcile ego and instinct, our inner creatures are granted voices. This process translates archetypal images and emotions into thoughts and plans. Puss’ first request, boots, signifies the alignment of ego and instinct, marking the start of a spirited life journey. The instinct to survive often overrides moral judgment, bringing forth the Trickster archetype. This is seen across the natural world as creatures employ deception and evasion for survival. The war between human ideals and animal instincts defines us. An imbalance can have repercussions. The ultimate goal is an integrated stance that promotes a fulfilling life while contributing to civilization. The miller’s youngest son’s journey from despair to royal rule symbolizes the process of individuation encoded in the symbols of this enduring fairytale. BECOME A DREAM INTERPRETER: We’ve created to teach others how to work with their dreams. A vibrant community has constellated around this mission, and we think you’ll love it. Check it out. PLEASE GIVE US A HAND: Hey folks -- We need your help. So please and keep This Jungian Life podcast up and running.
/episode/index/show/thisjungianlife/id/26836893
info_outline
ARCHETYPAL IMAGES: the soul's language
05/10/2023
ARCHETYPAL IMAGES: the soul's language
Thomas Singer, M.D., Jungian Analyst and president of joins us to decipher Archetypal Images and explain the essential role of A.R.A.S. in collecting and curating them. Archetypes, as cosmic blueprints, dictate universal patterns of the collective unconscious, transcending personal experiences and cultural variations. They mold our thoughts, emotions, and behaviors. Archetypal images are their visible expressions, emerging in dreams, myths, and cultural narratives, providing a visual language linking psyche to self. They adapt and evolve across cultural contexts. Archetypal theory traces back to Plato's theory of Forms, which proposed transcendental ideals, or "arkhetypos" (first-molded), as the pure essence behind physical manifestations. The Swiss psychiatrist CG Jung linked these archetypes to the collective unconscious, profoundly influencing our experiences. Archetypal images carry universal resonance, stirring deep recognition within us. Iconic images, on the other hand, reflect temporal cultural dominants. Archetypal imagery identification involves recognizing recurring symbolic patterns with deep cultural or psychological significance. In the therapeutic relationship, archetypal imagery offers a stage for the drama of the unconscious. The analyst’s role includes identifying the universal patterns in the analysand's dreams and fantasies. Interpreting these influences can free the analysand from the grip of debilitating complexes. Archetypal images are also prominent in culture and commerce, shaping narratives and influencing behavior. They find use in brand narratives, films, religious and spiritual traditions, and even political leaders' narratives. However, they can both inspire and manipulate, highlighting the need for discernment and critical awareness. Archetypal imagery also aids in expressing complex emotions and experiences. Expressions such as "Pandora’s box," "Siren’s call," and "Promethean knowledge" exemplify this influence on language and culture. A.R.A.S. () was initially assembled by Olga Froebe-Kapteyn, who collected illustrations of ancient symbolic artifacts at her estate on Lake Maggiore in southern Switzerland. These images illustrated the annual meetings of the Eranos Society, conducted by Froebe-Kapteyn from 1933, with participation from renowned scholars such as Heinrich Zimmer, Károly Kerényi, Mircea Eliade, C.G. Jung, Erich Neumann, Gilles Quispel, Gershom Scholem, Henry Corbin, Adolf Portmann, Herbert Read, Max Knoll, and Joseph Campbell. In 1946, Froebe-Kapteyn donated her collection to the Warburg Institute in London, with duplicates given to the C.G. Jung Institute in Zurich and the Bollingen Foundation in New York. Jessie E. Fraser, librarian of the Analytical Psychology Club of New York, expanded the archive beyond its original scope, leading to the creation of the Archive for Research in Archetypal Symbolism. The collection was acquired by the C.G. Jung Foundation of New York and copies were also kept at the C.G. Jung Institutes in San Francisco and Los Angeles. HERE’S THE DREAM WE ANALYZE: “I was walking down a scenic nature trail and felt awed at the sight of ducklings and their mother in a tree. Then a great owl swooped down and snatched the ducklings from their mother, flew to a nearby tree, and started gorging them while the mother could only stare in horror.” BECOME A DREAM INTERPRETER: We’ve created to teach others how to work with their dreams. A vibrant community has constellated around this mission, and we think you’ll love it. Check it out. PLEASE GIVE US A HAND: Hey folks -- We need your help. So please and keep This Jungian Life podcast up and running. SHARE YOUR DREAM WITH US: for a possible podcast interpretation.
/episode/index/show/thisjungianlife/id/26796978
info_outline
MEDUSA’S MANY FACES: The Evolution of a Myth
05/04/2023
MEDUSA’S MANY FACES: The Evolution of a Myth
The symbolism of Medusa, one of three Gorgon sisters in Greek mythology, has fascinated artists, writers, and philosophers for centuries. Initially a monstrous creature with snake-writhing hair and a petrifying gaze, Medusa has undergone numerous transformations. The earliest known account of Medusa appears in Hesiod’s Theogony (c. 700 BCE), where she is portrayed as a mortal Gorgon sister with a deadly gaze. Ovid’s Metamorphoses (c. 8 CE) ascribes Medusa’s monstrous appearance to a curse from Athena, punishing her for desecrating the temple with Poseidon. Medusa’s terrifying image persisted for centuries, eventually finding its way into Roman wine goblets as a delightful decoration. Sigmund Freud suggested that Medusa’s visage symbolizes castration anxiety, while Jungian analysis views the myth as a development of the anima, the feminine aspect of the male psyche. By incorporating Medusa’s head into his arsenal, Perseus metaphorically assimilates her power, integrating the darker elements of his anima. The myth also reflects the evolution of the father-bound virginal feminine principle. Athene, unfailingly loyal to Zeus, demonized Medusa, a figure related to ancient fertility goddesses. Medusa’s killing power, once uncontrollable, was ultimately transformed into a symbol of instinctive sexual power and reintegrated into Athene. Medusa’s story also explores humanity’s relationship with nature and the cosmos. As a Gorgon, Medusa embodies chaos and destruction, reflecting the untamed aspects of the natural world. Her petrifying gaze is a reminder of the inherent danger within the natural order, further reinforced by her connection to the sea god Poseidon. Contemporary thinkers and artists have reevaluated Medusa’s image as a symbol of female empowerment and resilience. French feminist philosopher Hélène Cixous argued that Medusa’s transformation into a monster represents the subjugation of women and their sexuality. She encouraged women to reclaim the Gorgon’s image as a symbol of female empowerment. Medusa’s evolution demonstrates the power of reinterpretation and the resilience of archetypal symbols. From her monstrous origins to her contemporary status as a feminist icon, Medusa defies expectations and continues to challenge. Her ongoing transformation attests to the malleability of myth and the enduring appeal of characters that embody transformation, resistance, and power. HERE’S THE DREAM WE ANALYZE: “I was alone in an unfamiliar building and going to give birth to twins, but they were crocodiles. I was afraid and trying to escape this building, but a midwife appeared and kept finding me when I tried to escape. She would tell me I had to give birth and wouldn’t let me escape. She was firm but wasn’t mean. Then the building morphed into a hospital, and I gave birth to the crocodiles in a hospital room. I was terrified I was going to have to breastfeed them. (This stands out as the scariest part of the dream.) I was scared holding two baby crocodiles with their mouths open, their teeth exposed, and I was getting ready to breastfeed them.” MEET JOSEPH in NEW ORLEANS ON MAY 5th 2023. For more information, click BECOME A DREAM INTERPRETER We’ve created to teach others how to work with their dreams. A vibrant community has constellated around this mission, and we think you’ll love it. Check it out. PLEASE GIVE US A HAND Hey folks -- We need your help. So please and keep This Jungian Life podcast up and running. SHARE YOUR DREAM WITH US FOR A POSSIBLE PODCAST INTERPRETATION. FOLLOW US ON SOCIAL MEDIA , , , , INTERESTED IN BECOMING A JUNGIAN ANALYST? Enroll in the and start your journey to become an analyst.
/episode/index/show/thisjungianlife/id/26730243
info_outline
The DARK TRIAD: tracking wolves in our midst
04/27/2023
The DARK TRIAD: tracking wolves in our midst
Understanding the Dark Triad can help us navigate mysteriously troubled relationships in all spheres of life. Psychologists coined the term to describe a trifecta of malevolent personality traits: narcissism, machiavellianism, and psychopathy. Although less sinister than any one full-blown personality disorder, it still affects the soul plagued by it and those in reach of its host. Narcissism has become a widely-discussed topic, often misused to describe anyone who is frustrating or displeasing. At its core, narcissism is a soul-sickness, with individuals exhibiting entitlement, devaluation of others, and a lack of empathy. They suffer deep self-esteem wounds, alienation from their true selves, and an inability to connect with others. Machiavellianism is inspired by the strategies in Niccolò Machiavelli’s famous book, The Prince. It promotes the idea that the ends justify the means, an approach that may be increasingly appealing in today’s virtualized world, where others may seem less human and more like avatars. Psychopathy disturbingly captivates us, as we see in numerous films depicting violent, manipulative, and sensation-seeking characters. Driven by an intolerable emptiness and a desire for omnipotent control, psychopaths are often recast as heroes, despite their harmful actions. Dark Triad types are subtler than their full-blown counterparts yet still identifiable by their disagreeableness, dishonesty, lack of empathy, and social exploitation. They may initially find success in our current cultural climate but are often forced to move on as they fall from grace. The anonymity provided by social media allows these individuals to act with little consequence, even finding communities that celebrate their destructive behaviors. Skilled in manipulation, they may appear to champion a cause only to exploit it for their own ends. To recognize the Dark Triad, look for callous indifference to the suffering of others. These individuals often project their dark traits onto others and manipulate the vulnerable into serving their agendas. In the end, those who need help remain unserved. In Gravity and Grace, the French philosopher and political activist offered a profound insight to help us discern the way forward. She wrote: The false God changes suffering into violence. The true God changes violence into suffering. She means that violence in all its forms is only a way of discharging our anguished feelings but does not address our wounds. Instead, suffering requires a soulful engagement with what has happened to us and a struggle to master the pain and confusion left in its wake. MEET JOSEPH IN NEW ORLEANS on Friday, May 5th 2023 For more information, click BECOME A DREAM INTERPRETER We’ve created to teach others how to work with their dreams. A vibrant community has constellated around this mission, and we think you’ll love it. Check it out. PLEASE GIVE US A HAND Hey folks -- We need your help. So please and keep This Jungian Life podcast up and running. ACKNOWLEDGMENTS The concepts of . are referenced in this episode. SHARE YOUR DREAM WITH US FOR A POSSIBLE PODCAST INTERPRETATION. FOLLOW US ON SOCIAL MEDIA , , , , INTERESTED IN BECOMING A JUNGIAN ANALYST? Enroll in the and start your journey to become an analyst.
/episode/index/show/thisjungianlife/id/26661018
info_outline
SYMBOLIC MEANING of HAIR: what's your look saying?
04/20/2023
SYMBOLIC MEANING of HAIR: what's your look saying?
The symbolic meaning of hair is both personal and cultural. It serves as an expressive medium through which we silently communicate. Sporting bed-head might convey a carefree attitude, while a polished prom-night hairstyle expresses maturity. Hair carries various announcements to our community. Its historical significance reveals ancient values that continue to influence our self-presentation. It is a malleable medium. Unlike body parts such as fingers or feet, it constantly grows, allowing for continuous transformation, and it resists decay. These universal attributes make hair an archetype. Haircuts often feature in rites of passage, like a baby’s first trim, symbolizing a transition from innocence to cultural accommodation. Since hair grows directly from our bodies, it’s seen as an immortal extension of one’s self; imbued with primal magic, it retains its form on mummies or in lockets. Voluntary hair removal can signify sacrifice, as seen with monks and nuns shaving their heads to submit to religious constraints and a return to purity. Conversely, uncut, untamed hair represents casting off sexual restraints and embracing instincts, as observed during the 1960s Hippie movement. Depending on the era, body hair has been perceived as virtuous or demonic. Early 20th-century beauty standards associated minimal body hair with femininity and high moral character, while substantial beards indicated masculine virility. In various cultures, hair possesses spiritual power. Samson’s uncut hair connected him to God and, when removed, left him helpless. Hair has also denoted status and roles throughout history; Samurai hair knots commanded respect, Roman women wore wigs to display wealth, and medieval women let their hair flow freely to indicate marital availability. From vibrant punk rock mohawks to a baby’s soft curls, from intricate Mesopotamian royal braids to beehive hairdos, hair continues to captivate us. It speaks on our behalf and changes along with psyche. HERE’S THE DREAM WE ANALYZE: “I am in the garden of the house where I grew up, looking at a huge blooming flower bed with my mother, who is telling me how to garden while she is away for some time with my father. It is an extremely hot summer day, and she wants me to remember to eat the ripe oranges and yellow tomatoes. When I first look at the tomatoes, I think some of them are rotten, but it tums out that they are perfectly ripe. She also wants me to replant a blackberry bush, which I do immediately. I go inside the house, up the staircase, and get frightened. Suddenly a weird little creature (knee height) crawls up the staircase after me. It is black and has a tiny faceless head on a broader body. I know it is a mutated blackberry. It reaches out for me and begins to crawl my leg, I kick it down, but it keeps coming. It is needy and begins to lick my leg like a tiny dog. It wants me to take care of it, but I don’t want it to depend on me. Finally, I feel desperate and call for my mother’s help.” BECOME A DREAM INTERPRETER: We’ve created to teach others how to work with their dreams. A vibrant community has constellated around this mission, and we think you’ll love it. Check it out. PLEASE GIVE US A HAND: Hey folks -- We need your help. So please and keep This Jungian Life podcast up and running. SHARE YOUR DREAM WITH US: FOR A POSSIBLE PODCAST INTERPRETATION. FOLLOW US ON SOCIAL MEDIA: , , , , INTERESTED IN BECOMING A JUNGIAN ANALYST? Enroll in the and start your journey to become an analyst.
/episode/index/show/thisjungianlife/id/26597172
info_outline
THE WHALE: a film about trauma, obesity, and the undying hope to connect.
04/13/2023
THE WHALE: a film about trauma, obesity, and the undying hope to connect.
We are born with a drive to connect meaningfully with our caregivers. When that is thwarted by fate, deprivation, or hostility, our psyche rallies, it redirects our instincts to the imaginal world where archetypal forces can care for us, and our intolerable feelings can be hidden in a cast of inner characters. We still long for compassionate connection, but the inner figures of our caregivers are intolerable, so sometimes the archetypal mother hides in food—and we follow. In the recent film “The Whale” starring Brendon Frasier, we meet his character Charlie, an English teacher trying to motivate his online students. With his camera off, his disembodied voice admonishes them to communicate clearly with him. This foreshadows his great struggle to make contact. When the class finishes, the scene expands, and we slowly see Charlie, a 600-pound man struggling to meet the last few needs he permits himself. Unresolved relational trauma is like a slowly shrinking room. Year by year, in tiny increments, without noticing it, we give up choice after choice until we are boxed in. The few thin channels of life that can reach Charlie are his friend Liz and his online students. The remaining totally unobstructed channel to take in goodness is food, his lifeline beyond the shrinking room. Unlike his troubled caregivers, food can be controlled and so rendered harmless; it’s allowed in and brings relief and pleasure. All of us cornered by trauma find a secret tunnel through which some small goodness can touch us. Throughout the movie, life tries to rescue Charlie, walking through his front door despite his frightened protests. Characters storm in, demanding acknowledgment. Through these encounters, Charlie is forced out of his shrinking life. Obesity is never a choice; it is a sign that other paths to receive have been ruined. Many fight their way free, some are rescued by love, and some seek promising new medications. Charlie fights for love and finally resurfaces, drawn by his daughter’s fierce eyes demanding engagement. “The Whale” depicts a real-world problem and is also an allegory, a contemporary retelling of an epic story. When we learn to see beyond the surface of people’s specific struggles, we can recognize the great human endeavor we all share-- to love and be loved, to know and be known. HERE’S THE DREAM WE ANALYZE: “I just moved to my childhood neighborhood with my best friend, and I wake up before dawn. As I walk home to school, my legs melt, and I fall to the floor. A classmate finds me lying on the floor and takes his chance to try and have sex with me. I beg him to please carry me home. Inside, my ex-boyfriend and family became concerned about my state. I need to rest; everything is fine. This new house is big and has a beautiful light, yet it seems old and dusty. There are several pieces of wood of unfinished furniture that I cannot work on now. I leave the house again; everything seems nice, but on my way home, my legs stop working, and I desperately start to crawl. Now I seem not to find the door to the house; luckily, a cleaning worker comes up to help me, then she hands me a caterpillar having babies. She tells me had I been lying on my bed for more time, I would have woken up surrounded by them.” REFERENCES: (film, 2022) BECOME A DREAM INTERPRETER We’ve created to teach others how to work with their dreams. A vibrant community has constellated around this mission, and we think you’ll love it. Check it out. PLEASE GIVE US A HAND Hey folks -- We need your help. So please and keep This Jungian Life podcast up and running. SHARE YOUR DREAM WITH US FOR A POSSIBLE PODCAST INTERPRETATION. FOLLOW US ON SOCIAL MEDIA , , , , INTERESTED IN BECOMING A JUNGIAN ANALYST? Enroll in the and start your journey to become an analyst.
/episode/index/show/thisjungianlife/id/26512842
info_outline
PAN: archetypal source of panic disorder
04/06/2023
PAN: archetypal source of panic disorder
Piping through mountains and glens, the great god carries the relentless procreative power of nature. He symbolizes the archaic level of psyche from which all wild instinct rises; feared during war as his panic could undo even the Titans and attacked in the Common Era as the image of the devil. Half man and half goat, Pan’s untamed sexuality evoked rapture and impulsivity. As the god of shepherds, he ushered young men into puberty, introducing them to the spring rut in their flocks and their own bodies. In the first 30 years of the Christian era, Plutarch wrote that a sailor heard a divine proclamation, This foreshadowed the fate of natural sexuality as it encountered the ascetic demands of Christianity. The anthesis of Christ’s innocence and virtue, the lustful goat-foot-god, was recast as the prime cosmic offender. And so, Pan-ic was slowly redirected from fear-driven flocks racing from danger to the human conscience fleeing from the evils of the flesh. The triumph of ego control over instinct was the goal of many religions and philosophies. Civilization itself rose from repression and redirection of primal instincts. The great god Pan was yoked to the engine of art and industry, providing seemingly endless energy. Freud named the cost of strangling Pan’s lust as he developed his concept of the pleasure principle and . Neurosis was the strange revenge of cut-off sexuality creating symptoms from hysterical blindness to intolerable moods. Jung understood that banishing images and rituals representing archetypal forces left humans vulnerable to dangerous affects both individually and collectively. Today, mass Pan-ic dances through social media setting off one frenzy or another. The renewed demonization of sexuality and the deification of malignant innocence is an old tactic made new again. Panic disorder has its roots in the same inner conflict. Jung warned that cutting off conscious access to archetypal forces leads to the rise of fascism and other rage-driven mass movements. If we can welcome the renewing powers of nature and restore the medicine of healthy instincts, we may yet avert the worst repercussions of killing Pan. It is not enough to champion ecological causes in the outer world; we must extend that to our inner landscape. The divine beasts that graze in our imaginal meadows and the strange gods that beckon in our dream forests also require careful tending. The way we treat Pan inside us is mirrored in the way we treat nature around us. Then we might join the poet and say, “Arcadia! it is the very music Of the first spring-tide rippling its first wave Over the naked, laughing baby world ... Come again, thou sparkling spring-tide, come again, Rush in and flood this autumn from my soul!” BECOME A DREAM INTERPRETER: We’ve created to teach others how to work with their dreams. A vibrant community has constellated around this mission, and we think you’ll love it. Check it out. PLEASE GIVE US A HAND: Hey folks -- We need your help. So please and keep This Jungian Life podcast up and running. SHARE YOUR DREAM WITH US: FOR A POSSIBLE PODCAST INTERPRETATION.
/episode/index/show/thisjungianlife/id/26459214
info_outline
CAN JUNG’S HOME WITHSTAND REPURPOSING?
04/01/2023
CAN JUNG’S HOME WITHSTAND REPURPOSING?
It seems that an intrepid consortium of impact investors, real estate developers, and the Swiss Tourism, Farming, and Dairy Products Oversight Authority have created a juggernaut heading for in Kusnacht and his famous tower in . The enterprise called Große Böse Wölfe Hinein Unterwäsche has announced its plans to finalize the acquisition of Jung’s estate and transform it. The modernization of revered sites is familiar across the world. Saddled with mounting maintenance costs and increasing government regulation, British Estates have been repurposed as luxury hotels and sacred temples into coffee houses. Ineligible for inclusion as a UNESCO world heritage site, the Jung properties were placed in a precarious position and seemed to be headed for a similar fate. The consortium has leaked plans to position the properties within a large compound inspired by the successful highlighting fairytale motifs. While Jung himself might have delighted in bringing the archetypal themes in the Grimm’s tales to life, it is hard to imagine he would have tolerated the intrusion into his sanctuary, Bollingen. Analytic psychology has long understood the role of liminal spaces that straddle two states of consciousness. One could argue that the developer’s plans will likewise provide a transitional space between the quaint blend of medieval and of the original buildings with innovative technology and luxury hospitality. Like Jung himself, this venture suggests a battle between the Voice of the Times and the Voice of the Depths. To capture the interest of the modern collective, focused on boutique experiences, the creative team is including a luxury hotel compound, a spa centered on historic Swiss folk remedies, children’s camps inspired by Jung’s boyhood experiences, and an immersive virtual reality-enhanced tour based on spiritualist practices. Perhaps to mollify the expected outrage, the consortium plans to support the Analytic community by digitalizing the Jung library and reproducing artifacts from the homes for sale abroad. Finally, as a bow to the Voice of the Deep, there are plans to organize a nonprofit extension of the new corporation that will fund quantitative research into the efficacy of Jungian Analysis—a long-awaited tool to protect the integrity of analysis. Holding the tension of the opposites, modernization vs. heritage, may help our community envision the transformation of the Jung properties as a kind of symbol that blends both values without diminishing either. Or we may find our memories, dreams, and reflections trampled by monetization and exploitation. Only time will tell. BECOME A DREAM INTERPRETER We’ve created to teach others how to work with their dreams. A vibrant community has constellated around this mission, and we think you’ll love it. Check it out. PLEASE GIVE US A HAND Hey folks -- We need your help. Please and keep This Jungian Life podcast up and running. SHARE YOUR DREAM WITH US FOR A POSSIBLE PODCAST INTERPRETATION. FOLLOW US ON SOCIAL MEDIA , , , , INTERESTED IN BECOMING A JUNGIAN ANALYST? Enroll in the and start your journey to become an analyst.
/episode/index/show/thisjungianlife/id/26377986
info_outline
SCHADENFREUDE: Why do we enjoy seeing others fail?
03/22/2023
SCHADENFREUDE: Why do we enjoy seeing others fail?
Schadenfreude, the joy in someone else’s misfortune, is a common human experience. We often feel it when someone we believe deserves it embarrasses themselves or is caught in a scandal. Nietzsche once said, “Humor is just schadenfreude with a clear conscience.” This is true, as many comedic scenes involve some form of hilarious undoing. However, when this pleasure becomes malicious, it can be troubling. Some rules govern schadenfreude. We feel pleasure when an envied person is shamed because it tarnishes their status, making them seem less superior. We delight in the failure of the opposing team because we feel enhanced by the success of our side. Distributing humiliating information about a public figure across social media delights certain influencers, and those who pass it on feel a secret joy in expanding the denigration. Dehumanization is at the core of this kind of schadenfreude. Children as young as six display signs of pleasure in seeing peers fail but are pressured to hide their glee. Compensation restores inner balance when we go too far, and we’ll dream of arriving naked for a test to put us back in our place. Contemporary culture encourages schadenfreude when historically unsuccessful groups, carrying painful feelings of inferiority, externalize their anger towards a competing group. When the latter is harmed, rage can convert to pleasure. It temporarily relieves inner anguish. However, we should feel sobered by all antisocial qualities and meet them with ethical restraint. Religious texts offer warnings that suggest the unconscious will react to unrestrained schadenfreude. “Rejoice not when thine enemy falleth, and let not thine heart be glad when he stumbleth…” (Proverbs 24:17-18, King James Version). Delight in our enemies’ harm can turn the Self away from its preserving and protective role, leaving the ego vulnerable to collective shadow and unpredictable tumult. The only remedy for schadenfreude is empathy. When we outgrow our feelings of inferiority, rage, shame, competition, and malice, we may discover a grace that emanates from the Self. A spiritual quality of kindness that grants us the ability to suffer-with. Grounded in understanding, we can find the power to stand side-by-side with the accused, the misfortuned, the scapegoated, the exiled, the abandoned, and the shamed. Offering them comfort and good counsel as they go on to what lies before them. HERE’S THE DREAM WE ANALYZE: “I am in my childhood bedroom with my boyfriend. He is lying on the bed, and I am standing facing him. I wear lingerie, white fishnet stockings, and a cobalt blue lace bra. I felt good about how I looked, and I felt desired by him. There was sexual energy and anticipation. I said I’d be right back; I needed to go to the bathroom. I exit the bedroom, turn the dark corner, and stumble upon a creepy doll in the darkness. She was hand sewn, looked like a kind of rag doll or like Sally from A Nightmare Before Christmas, and she notably had two embroidered circles on the top right of her head, which were unfinished, the needle and thread still hanging from there. I wasn’t scared of how she looked, but this doll evoked a faint sense of horror in me. Her presence felt jarring, emotionally charged, and possibly ominous. I turned around the corner with it in my hands to show it to my boyfriend.” BECOME A DREAM INTERPRETER We’ve created to teach others how to work with their dreams. A vibrant community has constellated around this mission, and we think you’ll love it. Check it out. PLEASE GIVE US A HAND Hey folks -- We need your help. Please and keep This Jungian Life podcast up and running. SHARE YOUR DREAM WITH US FOR A POSSIBLE PODCAST INTERPRETATION. FOLLOW US ON SOCIAL MEDIA , , , , INTERESTED IN BECOMING A JUNGIAN ANALYST? Enroll in the and start your journey to become an analyst.
/episode/index/show/thisjungianlife/id/26305200
info_outline
The PIED PIPER & the terrible costs of rejecting shadow
03/16/2023
The PIED PIPER & the terrible costs of rejecting shadow
The Pied Piper story holds a dark secret that has repelled and fascinated us for over 500 years. It asks, "What does it cost to banish our shadow?" At its surface, it looks like a simple morality tale cautioning us to be prudent and fair. Rats overrun a town, and the locals are beside themselves. A magical piper vibrantly dressed offers a solution too good to be true. His pipe weaves a tune that leads rats to their doom – and they drown in the ocean so neatly. Thrilled at first, then cunning and foolish, the town leaders refuse to pay the piper for his service. In turn, he entrances all but three children and takes them away forever. Historians wonder if the account is an artifact of a devastating plague. The Lueneburg manuscript from about 1440 CE records the following event: “In the year of 1284, on the day of Saints John and Paul on June 26, by a piper, clothed in many kinds of colours, 130 children born in Hamelin were seduced, and lost at the place of execution near the koppen.” But tragedy was common in the middle ages, and death a constant companion, so why has this account remained vital? The enduring interest in the Pied piper lies in its symbolic resonance with psyche. When we place the events in our imaginal world, our curiosity is liberated, and our questions become more interesting. What are the pestilential rats inside us? What happens when we ask another person to solve our inner problems? How does the unconscious react when we trick and devalue the inner and outer figures who help us along our way? Rats populate our inner and outer world. We use them as pharmacological proxies and share about 69% of the same DNA. We keep them as pets even as others work tirelessly to exterminate them from our buildings. In some cultures, they represent prosperity and are tended to as the reincarnation of family members. But foremost, they are survivors and adaptors living side by side in every human endeavor. We project much shadow on rats accusing them of spreading disease and taking our food without permission – those ratfinks. They hold our unsavory instincts; like all shadow-invested objects, we want them gone! But why are we thankless when someone helps us achieve that? Freud’s Taboo insights suggest anyone associated with our ‘filth’ becomes impure, so degrading them engenders relief. Complications with money play another part. We’re quick to promise payment when our need is aroused but grim when it’s time to write the check – our mounting credit card debt bears witness to that. Paying the piper evokes dread when we fail to imagine the complete cycle of exchange, and our inner infant is indignant being charged for restoring comfort. Shouldn’t it be free?!? We project our psyches into money and use similar terms for its fluctuations – inflation, depression, and devaluation. Handing over our cash feels like we’re sacrificing an inner potential, surrendering it to our creditors. This may be a key that unlocks the fairytale. Perhaps it’s warning us that there’s a cost to banishing our shadow. Strangely, rats, money, and children carry a similar symbolic valence. They all suggest unrealized potential. The vitality in our rat-shadow could have fueled a midlife renewal. Money could have turned our desires into realities. And our children could have carried our hopes into the future. Perhaps demonizing any aspect of our potential puts all of it at risk, and banishing it to the unconscious may trigger strange, irresistible compulsions that can lead us astray. BECOME A DREAM INTERPRETER We’ve created to teach others how to work with their dreams. A vibrant community has constellated around this mission, and we think you’ll love it. Check it out. PLEASE GIVE US A HAND Hey folks -- We need your help. Please and keep This Jungian Life podcast up and running. SHARE YOUR DREAM WITH US FOR A POSSIBLE PODCAST INTERPRETATION. FOLLOW US ON SOCIAL MEDIA , , , , INTERESTED IN BECOMING A JUNGIAN ANALYST? Enroll in the and start your journey to become an analyst.
/episode/index/show/thisjungianlife/id/26241051
info_outline
The ORPHAN: symbol of eros, pathos, and hope
03/09/2023
The ORPHAN: symbol of eros, pathos, and hope
The archetype of the orphan, closely related to the hero, evokes powerful feelings of abandonment, deprivation, and hope. From Harry Potter to Little Orphan Annie from Daenerys Targaryen to Cinderella, orphans who triumph over adversity remind us that healing the inner child is possible. The factual history of orphans is frequently heartbreaking. In the ancient world, unwanted infants were subject to abandonment or death through exposure. In the US, moved 200,00 children from NE coastal cities to live with farm families between 1853 to 1929. Journalists exposed the nightmare of in 1989, rousing adoption efforts and fundraising efforts. The Canadian government forcibly took native children and placed them in under the pretense of assimilation. This tragic history lives on in the collective unconscious. Many of us have inner orphans. The unloved parts of us shipped off to the unconscious exert a powerful influence over our moods. Our adult selves may feel resilient and resourceful most of the time, but a cruel tone of voice as we’re dismissed from work or a cold shoulder from a lover can awaken our inner children putting us in a tailspin. When threatened by abandonment, they can trigger profound feelings of dread and even panic. In the grip of our inner orphan, we may find ourselves pining to rewrite our childhood, including a cast of perfect parents. Some of us may even question whether we’re adopted because the feeling of belonging somewhere better haunts us. We can suddenly feel desperate and likely to starve even though we have substantial assets in our accounts. Finally, and most painfully, we can feel unloved and unlovable. We may scramble to find reassurance from outside sources – asking our family if they really do love us or fawning over a new acquaintance in hopes they’ll stick around. We might hoard food or money, reassuring ourselves that we won’t need to rely on anyone, which is best because no one stays with us anyway. In the grip of this complex, our bodies ache, and we may even feel invisible or unreal. Working through these feelings seems daunting at first because a moat of distress surrounds the inner child. But if we persevere, we may find an inner treasure. On the far side of our remembered suffering is a part of us that recalls how to love and be loved. And when they return, we will wonder how we ever forgot. HERE’S THE DREAM WE ANALYZE: “I am in an orphanage. There are many other children with me as well. I am the oldest of the group; I feel responsible for the group’s well-being since I am the oldest. We are together in a room with wooden floors and ceiling. Suddenly an evil man and strange appears out of nowhere. He is our master. He teargases us; we cannot see or breathe. The gas makes what is in our pockets fall out, knick-knacks, little toys, memorabilia, coins little notes on crumpled paper. What is in our pockets does not have high monetary value, but it is meaningful to us since we are orphans and have nothing else. The evil master collects our belongings that are falling to the floor from the gas. He makes them his. I ache with sadness to lose what was the only remnant of our identity. Suddenly, Komitas (he is a famous Armenian composer and ethnographer) breaks through the door of the room we are in. He charges aggressively toward the evil master. Komitas has a gun; he points and tries to shoot at the evil master. He misses. Komitas turns toward me. His eyes are full of rage but feel vacant and maniacal. I feel Komitas is in a psychotic state. Komitas takes my hand and places it on the gun. He is standing behind me, I am holding the gun, and he is holding my hands. He points the gun at the evil master. He asks me, “Is this the man? The one I need to kill?” I say yes in agreeance. I know this is what needs to happen. I am sad and afraid.” Please and keep This Jungian Life podcast up and running!
/episode/index/show/thisjungianlife/id/26166015
info_outline
PASSING THE TEST: embracing the refiner’s fire
03/02/2023
PASSING THE TEST: embracing the refiner’s fire
The word test originally referred to an earthenware vessel in which metals were smelted to separate ore from dross. Like ancient vessels holding the heat of the refining fire, our task is to contain the tension of the test. Tests smelt fantasy from the ore of reality and force us to adapt. If a test feels arbitrary or unfair, we may be failing to dissolve the dross of inadequacy, limitation, or shame. Tests require us to develop the ego strength to put our courage, morals, and perseverance on the line—and withstand the ego wounding of failure. Ultimately ego itself is put to the test. Jung says, “Only if we know that the thing which truly matters is the infinite can we avoid fixing our interest upon futilities, and upon all kinds of goals which are not of real importance.” The archetype of the Self undergirds testing, first to help distinguish ego from unconscious, and then to relinquish ego’s illusion of supremacy. HERE'S THE DREAM WE ANALYZE: “I’m in our living room hanging up laundry, when a large bird (maybe half my height) flies through the open glass door to our terrace and perches on a cupboard. It looks into my eyes, and I look into its eyes. At this point I think, I’ve got to tell my wife about this. I run into our bedroom and tell her about the bird. She looks through the doorframe, sees the bird, and says, “Oh, that’s a type of penguin.” I had thought it must be a hawk or an eagle. (In retrospect, it looked like neither of these, but was sort of lanky and cartoonish.) I reply, “Are you sure”? She says, “Yes, do you see how its mouth is open like that”? I look at the bird and see that its mouth is indeed open, in a strained, fixed, almost comical way. For whatever reason this was proof to me that it is, in fact, a penguin.” GIVE US A HAND! Hey folks, we need your help. Please become our patron and keep This Jungian Life podcast up and running: JUMP IN THE POOL - THE WATER’S FINE! We’ve created Dream School to teach others how to work with their dreams. A vibrant community has constellated around this mission, and we think you’ll love it. Check it out: SOCIAL MEDIA: Facebook: Instagram: LinkedIn: Twitter: YouTube: RESOURCES: Enroll in the Philadelphia Jungian Seminar and start your journey to become an analyst:
/episode/index/show/thisjungianlife/id/26093733