This Jungian Life

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, leavin

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 in

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: t

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

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 i

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 n

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 m

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

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 c

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

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

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

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

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 maneu

Thomas Singer, M.D., Jungian Analyst and president of The Archive for Research in Archetypal Symbolism 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,

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 m

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 ava

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 const

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 n

Piping through mountains and glens, the great god Pan 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, “The great god Pan is dead!” 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