This Jungian Life

Dr. Connie Zweig, Ph.D., retired Jungian-psychotherapist and author, joins us to discuss her new book, The Inner Work of Age. She extends her well-known work on shadow into midlife and beyond and provides a map for uncovering obstacles to aging consciously. The transition from Hero to Elder, or role to soul, begins with releasing the ego’s identification with doing and reorienting toward the transpersonal center that Jung called the Self. As we let go of outworn personas and roles, harvest the wisdom of our long lives, and break free of unconscious shadows, the Elder’s gift of authenticity naturally emerges. In this way, individuation, the deeper dimension of age, can be expanded along with our expanding longevity. This renewed purpose is the hidden promise of late-life.  Here’s the dream we analyze: “I was sitting at the front of a moving bus that was full of a friend’s family after a ceremony, maybe a wedding or a funeral. I was sitting facing backward so I could be part of the congregation. They announced

Is the future relevant? Can we suspend immediate satisfaction in favor of our descendants’ quality of life? Legacy comes from the Latin root legatia: one who is sent on a mission [into the future]. It is an act of benevolent imagination to accompany our choices forward in time and take responsibility for their fruits – by facing the long future we have set in motion, we can choose wisely. We are like King Midas, who nursed the satyr Selenius and was rewarded by the god Dionysus with one wish. Seduced by the fantasy of limitlessness, he wished that all he touched turned to gold. His elation gave way to horror as his touch turned fruit, meat, and wine into gold. Lacking foresight, he could not feel the reciprocity between the present and the future. Late in life, Jung struggled with a vision of the future – humanity would ultimately destroy itself. Bearing this, he hoped analytical psychology could intervene. If only people would turn within and embrace the autonomous forces of the unconscious, the ego could be

The Bible as sacred text serves as a source of revelation and wisdom about the divine. As mythology, the Bible establishes norms for daily life and organizes psychic life forces. For Jung, mythologies and religions are symbolic expressions of archetypal patterns that foster the development of consciousness. Mythology reveals the dreams of a culture just as dreams bring personal mythology to light. Jung said, “We must read the Bible or we shall not understand psychology.” The Bible is not psychological only, but unless it is also psychological, we may not be able to relate its contents to our personal lives. We, therefore, engage the mythos of Jonah and his whale of a tale a dream. Orienting to Jonah as dream in the world, a dream for the world, and a dream of each of us can help us better understand ourselves in the context of a greater whole. Here’s the dream we analyze: “I’m at my girlfriend’s apartment, standing in a hallway with several doors. All of them save one are closed. Behind them, I sense a tremen

Dr. Seuss’ case history of the Grinch presents him as “uncheerful, unhealthy, unclean.” We hope that adding an analytic perspective will be helpful in understanding this clinical condition. Alfred Adler would note the inferiority complex underlying the Grinch’s defensive attempt at superiority and power, and Melanie Klein would detect infantile rage and envy. Freud might diagnose the Grinch with Thanatos, the death drive, evidenced in his sadistic attack on Who-ville. Additional obsessive-compulsive traits impelled him to steal every toy, treat, and tree. Dr. Jung’s archetypal perspective notes the absence of eros, affirming Dr. Seuss’ summation of the Grinch’s disorder: “his heart was two sizes too small.” Fortunately, the community of Who-ville provided treatment: demonstrating that “Christmas came just the same” grew the Grinch’s pinched heart three sizes that day. No matter how you celebrate this holiday season, we—and the Grinch--wish you irresistible moments of joy.  Here’s the dream we analyze: “My mal

Jung understood libido as psychic energy: desire, will, interest, and passion. Libido includes instincts for fulfilling bodily appetites and engaging developmental tasks. Although energy infuses all human activity, it is not a function of ego alone; for many, a worthy goal has lacked the libido to achieve it. Feelings and actions can veer into symptoms, such as neurosis or addiction. Low libido is often a form of depression, and libido that is too high can be mania. Most often, a problem with libido is experienced as “stuckness,” the stasis produced from conflict between our natural, instinctual selves and familial and cultural expectations--internalized “shoulds.” We can face fear and engage desire, for acknowledging the truth of where attraction lies creates pathways along which life energy can flow. Psychotherapy could be considered a quest for each person’s authentic psychic energy. The innate direction of libido, the enlivening wellspring of the soul, is in service to individuation. Here’s the dream we a

The crocodile and its alligator cousin appear regularly in the dreams of people far from warm, wet habitats. In ancient Egyptian mythology, the divine crocodile Sobek was honored, especially at riverbanks, the threshold of land and water. The Egyptian earth god Geb was depicted as a crocodile guarding the gateway to the underworld. Thresholds mark the entry to the unknown, a realm where usual rules do not apply—an apt parallel to the boundary between the ego and the unconscious. Primordial force, seemingly submerged in psyche’s ancient riverbeds, can erupt to drown, dismember and devour the ego’s claim to autonomy. Moments of dissolution in trauma or periods of psychosis have power as crushing as the crocodile’s terrible teeth and gaping maw. The unconscious source of consciousness also has the power to consume it. Crocodile is danger, death, and life’s relentless urge to realize itself.  We Analyze Several Crocodile Dreams To Explore A Variety Of Ways The Archetype Presents. REFERENCES: Erich Neumann. The Gr

The creator, the hero, the explorer: these are just some of the archetypes made famous by Carl Jung that inspired the latest album from Chicago’s Grammy award-winning Third Coast Percussion. Created in collaboration with classical guitarist Sérgio Assad and composer-performer Clarice Assad, Archetypes is a sonic exploration of the human experience. Taped live at the 2021 Chicago Humanities Festival, our conversation with musicians Clarice Assad and David Skidmore features an exploration of the creative process and an interactive discussion on David’s dream. Clarice Assad is a Grammy-nominated composer, celebrated pianist, inventive vocalist, and educator. David Skidmore is a performer and Executive Director with Third Coast Percussion, a GRAMMY Award-winning percussion quartet based in Chicago.  REFERENCES: Third Coast Percussion: https://thirdcoastpercussion.com/ Archetypes: https://thirdcoastpercussion.com/music/albums/archetypes/  RESOURCES: Learn to Analyze your own Dreams:  https://thisjungianlife.com/en

Jung says, “Love is a power of destiny, whose force reaches from heaven to hell.” Falling in love is an initiation into the divine—light, and dark—as personal and archetypal forces combine and combust. In thrall to the magical other through whom we experience newfound parts of ourselves, we fall into a reality that transcends and possesses us. Ardor takes us by surprise and opens us fiercely and intimately to our inner world, exposing us to ourselves. Passion must pass, whether it leads to commitment and partnership or casts us into disillusion and heartbreak. We need to know and grow a capacity for loving that makes us more whole and more able to love the other in another. We shall become kinder and wiser…and bow to the excitement and aliveness of falling in love.  Here’s the dream we analyze: “I am looking at myself in a mirror in my waking-life bathroom. I lean close and notice that my two upper front teeth appear to be loose and crooked. I touch one, and it skews out of alignment. I panic! I try to realig

Guest Iain McGilchrist is a renowned psychiatrist, researcher, and author. His 2009 book, The Master and His Emissary gained worldwide fame for showing how differences between brain hemispheres affect our perceptions - and guide our lives. Each hemisphere has a radically different ‘take’ on the world: the left sees what is in the theater spotlight, whereas the right hemisphere understands the whole play. Both are part of the theater of our lives, but the narrowly focused left hemisphere has increasingly taken over in the modern world. The right hemisphere offers a more spacious perspective: connectedness, complexity, and creativity - and has a direct and demonstrable effect on physical and mental well-being. Jung says, “One must never look to the things that ought to change. The main question is how we change ourselves.” McGilchrist shows us how: paying attention to what we are paying attention to reintroduces us to who we are - and aliveness.  REFERENCES: A 10,000 essay and summary of McGilchrist’s ideas is

Mythological heroes defend, protect and quest. They range from warriors, adventurers, and saviors to magicians, loners, and rebels, but one way or another, they battle bad for the sake of good. They have courage, skill, and strength, but never a troubling moment. Although we still delight in heroes with might and shine, modern times have given rise to a new ideal: the everyday hero. From Harriet Tubman to Anne Frank and Frodo Baggins to Huckleberry Finn, these are heroes of happenstance. Circumstances demanded more of them, and they accepted the challenge to surmount loss, accept uncertainty, and take principled action even in a crisis. Unlike mythical heroes, everyday heroes struggle—and living fully into a larger purpose serves their personal development. Recent history has humanized the archetype of the hero and brought it down to earth. The new myth is about every man’s heroic energy for individuation and meaning.  Here’s the dream we analyze: “It’s a bright clear day, and I’m in a forest. I’m walking aro

Ambition is a fire whose flames first rise in the first half of life when hopes and dreams are fueled by possibilities in the external world. It takes creative audacity to seize a dream, develop a talent, or commit to a calling. Ambition can also be fueled by narcissism, power-seeking, or striving to overcome inadequacy. Too much fire can consume and corrupt us; insufficient heat forsakes potential for flickering fantasies. Jungian scholar and author James Hillman writes that each of us has an innate blueprint for becoming in The Soul’s Code. Ambition can best be the discovery of our authentic purpose in the world, a combination of character and call that provides the heat needed to find and pursue our destiny. Integrity is the true source of energy for pursuing a goal, persevering in its attainment, and allowing desire for distinction in the external world to serve development in the inner world.   Here’s the dream we analyze: “I am in a contest to kill a baby by throwing a ball at it. I have to stand on a l

It’s witching season, the time when women of all ages embrace a mythical image of unfettered feminine power. The witch may cast spells, seek vengeance, or wreak creative havoc—as she pleases. Flying the night skies of psyche, the witch brings primordial realities into culture’s brittle convictions. Like all aspects of the collective unconscious, the witch lays low when times are fine but rises when times are tense. Her archetypal power then infects humankind, inciting mass hysteria and the horrors of persecutory epidemics. The witch symbolizes our fear and vulnerability to the Great Mother in her dark, heartless aspect--and her power remains. Jung says, “On a primitive level, people are afraid of witches; on the modern level, we are apprehensively afraid of microbes.” If we can face the witch and acknowledge her power to depose ego and order, we can also face our choices and the freedom to make them.  Here’s the dream we analyze: “My family has rented a house in an affluent area of my city for a celebration.

Jung said of the parent-child relationship: “Nothing exerts a stronger psychic effect upon the human environment, and especially upon children, than the life which the parents have not lived.” Jung understood that parents could unconsciously compel children to fulfill parental dreams or compensate for disappointments. Parental shadow creates an urgency to purge, perfect, or prolong a psychic legacy. It may manifest by taking on a parental aspiration, making up for a parental deficit, rebelling against parental constraints, or being subsumed by parental dictates. When personal libido is tied to parental needs, energy for life is hijacked by anxiety, ambivalence, and ambiguity - and it is up to us to reckon with it. If we do the work of differentiating from our parents, we discover ourselves. By doing so, we may truly redeem them and free ourselves. We serve life best by claiming it.  Here’s the dream we analyze: “I am in what seems to be a decrepit apartment building, and I get the sense that the rooms of the

“Talk is powerful medicine.” Renowned researcher and clinician Jonathan Shedler, Ph.D., joins us to discuss the effectiveness of psychodynamic psychotherapy. While so-called evidence-based therapies—brief treatments conducted by instruction manuals—offer benefits for some, their status as the “gold standard” of treatment for mental distress is undeserved. Dr. Shedler’s 2010 paper, “The Efficacy of Psychodynamic Psychotherapy,” is the most widely read psychoanalytic paper of our time. It’s been downloaded more than a quarter of a million times and has been cited by thousands. He discusses this influential work with us, including the finding that those who engage in psychodynamic psychotherapy not only improve by the end of treatment but continue to make gains even years after therapy is finished. According to Shedler, “psychodynamic therapy sets in motion psychological processes that lead to ongoing change, even after therapy has ended.” Jung tells us that we don’t solve our problems so much as grow larger tha

Principles of fairness and justice have deep roots in the human psyche: we want to receive our fair share and a fair shake. When man injures man, we may protest, strive for redress, and measure wrong with morality—but what about godly misfortunes? Life, myth, and religion are rich with issues of injustice. Whether personal injury, social inequality, or divine mystery, over-insistence on fairness can lead to depression, resentment, and fixation. Instead, we must distinguish injustice from loss, recognize what can and cannot be changed, and orient to the future. Imprisoned in a concentration camp, Viktor Frankl later wrote, “Everything can be taken from a man but one thing: the last of the human freedoms—to choose one’s attitude in any given set of circumstances, to choose one’s way.”  Here’s the dream we analyze:  “I stood opposite my husband as he told me he’d found somewhere else to live, and with a mystery woman. I paced around; we were in a busy place. I reached for my phone, unsure whom to phone or text.

Psychotherapy is essentially the work of making shadow conscious—all that we have not discerned then disowned, or projected onto others. We seldom welcome shadow, for it is marked by emotions and motivations that deflate, disturb, and dethrone ego. From family scuffles to political hostilities and outright war, we most often meet our shadow in others. Its presence is signaled by a strong urge to take action, with feelings ranging from judgment to antagonism, from pity to self-sacrifice, and from obsession to disgust. If we have the courage to face and relate to the inner world of another, we experience and expand our own inner world. Shadow is the dark doorway to renewal and development, creativity and compassion. Jung said, “One does not become enlightened by imagining figures of light, but by making the darkness conscious.”  Here’s the dream we analyze: “I am in the backyard of my grandparents’ house. It’s night and very dark out, and I can see the lights on in the house. I have a bird feather in my hand th

Jung says, “There is another instinct, different from the drive to activity and so far as we know specifically human, which might be called the reflective instinct.” Self-reflection is correlated with consciousness and is arguably humankind’s unique and essential competency: a meta-cognitive capacity that is aware of its own awareness. If this is lacking, we may share the fate of Narcissus, who fell in love with his image, mirrored in silvery water--but every time he sought an embrace, his loved one retreated. Because he was unable to reflect on his reflection, Narcissus wasted away from psychic starvation. Many of today’s cultural forces make image supreme and tempt us to identify with reflections and appearances. Instead, we can choose to turn inward and observe ourselves, using consciousness to unite outer and inner worlds, feeling, and thinking. Only seeing into ourselves can clarify motivation, make meaning conscious, and bring our scattered parts into harmony and wholeness.  HERE’S THE DREAM WE ANALYZE:

We have always been subject to the influence of others—it’s how we learn language, become socialized, cooperate and collaborate. It’s also how we exclude, denigrate, and assault others. Today, we are subject to unprecedented social influences. Multiplicities of media shape our ideas, identities, beliefs, and values--and foster connections and communities around the world. If tulip mania took hold in 17th century Holland—perhaps the original speculative bubble--today we have non-fungible tokens and cryptocurrencies. “Heretics” are now exiled via “cancel culture.” Cultural contagions and psychic epidemics are not new—they just come dressed in the flashy new garb of social media and telecommunication. Amid so many influences, it is newly necessary to engage in the discernment and differentiation crucial to individuation, the fulfillment of our innate potential. Consciousness cannot be held hostage to intellectual simplifications or emotional reactivity. Each of us can uphold social norms that rest on foundations

This is Shadowland, a new podcast experience from This Jungian Life that explores the lives of people who work and take refuge in the hidden places of our culture. Lisa, Deb, and Joseph collaborate with songwriter Wells Hanley, creator of I Wrote This Song For You podcast, to bring insight, compassion, and understanding to the darker side of human experience. Nietzsche wrote, “I am a forest, and a night of dark trees: but he who is not afraid of my darkness, will find banks full of roses under my cypresses.” In that spirit, we meet Kay, a 21-year-old single mother who works throughout the American southwest as a self-described prostitute. We explore how she found her way to that life, what she aspires to, and how she holds the complicated tensions between herself, her clients, and the current culture.  Here’s Kay’s dream that we analyze: “I am in a pet store with my best friend and my daughter, who is in a stroller. The woman proprietor went in the back. I saw an alligator in a cage eating a piglet and looked

On September 9th, This Jungian Life will launch a new podcast experience - SHADOWLAND. In this series, we meet soulfully with people who live and work in the hidden places of our culture. Walk with us and discover the voice of psyche on unexpected paths.