Our dreams are always trying to correct our waking personality. They are a kind of psychospiritual medicine tailored just for us. When we avoid healing advice from the dream maker, pressure builds in our unconscious. Gentle suggestions become urgent pleas, which over time become fierce demands that insist on recognition. Once we recognize we are running away from essential insights, we can turn around and embrace them.
Many of us have uncanny coincidences like thinking of a friend at the exact moment they ring us on the phone, but what about physical things breaking apart for no reason or luminous apparitions at our bedside? We often explain them away to reduce our anxiety, but Jung found them fascinating. He maintained a scientific attitude while accepting strange phenomena he could not explain. Eventually, he created a psychology of radical acceptance that creates space for the unexpected, including each person’s unique soul.
Many people just can’t rally to do what’s necessary and improve their lives. Is it possible they just don’t carry much vitality or is some inner conflict blocking their access? We share personal stories of ‘energy loss,’ and offer insights into purposelessness. Jung tells us inner energy flows according to its own laws but if we can’t harness it?
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.
“Loss of soul amounts to a tearing loose of part of one’s nature; it is the disappearance and emancipation of a complex, which thereupon becomes a tyrannical usurper of consciousness, oppressing the whole man. It throws him off course and drives him to actions whose blind one-sidedness inevitably leads to self-destruction.”
CG Jung CW6, para 384
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.
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.
The uses and abuses of ChatGBT 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.
What sets hypochondriasis apart from merely being cautious about one’s health? The answer lies in the severity of the worry and its impact on everyday life. An individual with hypochondriasis lives with constant, debilitating fear; it is not a fleeting concern. As IAD progresses, it becomes a lens through which they see their life, leading to significant distress and impaired functioning.
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.
If we envision archetypes as cosmic blueprints, then archetypal images are the tangible expressions that emerge from this transcendental plan. They are the houses built upon the foundation of archetypes, manifesting in a multitude of forms while remaining interconnected through their shared universal design. Separating archetypes and their imagery clarifies how one gives rise to the other yet remains distinct.
The symbolism of Medusa, one of the three Gorgon sisters in Greek mythology, has captivated and perplexed the imagination of artists, writers, and philosophers for centuries. Originally depicted as a monstrous creature with snakes for hair and the ability to turn onlookers to stone, Medusa has undergone a remarkable transformation.