This week’s guest, Jungian analyst Dr. Warren Sibilla, defines patience as the ability to live one's life with eyes, ears, and heart wide open. That is a far cry from waiting to see what happens, or giving up.

Patience asks us to go within, find the capacity for containment, and recognize that choosing non-action can be the needed form of action. We recognize, feel, and suffer the situation that has arisen, but resist the urge to immediate action in the external world. We search instead for discernment, containment, and meaning making in the internal world. It takes work to develop staying power.

The fairy tale heroine in Six Swans worked in silence for six years to weave starflower shirts to liberate her six brothers. Penelope in Homer’s Odyssey spent years weaving her father-in-law’s shroud each day and undoing it at night. Like them, we may be required to work patiently on taxing tasks with uncertain outcomes. The gift of such labors is a sovereign self in relationship with the Self.

The quality of patience is central to psychoanalysis. Analysands arrive seeking solutions to urgent problems, but insights take time to unfold, and it may be longer before paths to meaningful change appear. The Jungian precept of holding the tension of opposites asks us to foster patience. We must neither collapse into despair nor take premature action. Patience is fundamental to inner growth and transformation.

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The fairy tale of the Princess Who Changed her Fate enacts what Jung tells us will happen when we remain unconscious of an inner situation: it happens outside us, as fate.

Just as the princess in the story finds her unruly “fate” tearing up cloth and smashing her generous host’s dishes, we may find that our unclaimed shadow wreaks havoc at work and in our relationships.

Yet this is a hopeful story. The beleaguered princess is able to take the right attitude, and so find a path to changing her fate. The character of the second queen gives us a model of feminine wisdom, empathy and patient awareness - this is what is needed at a difficult moment to start the slow process of turning things around.

The princess, the third of three daughters, can also be seen to illustrate the concept of a family scapegoat, bearing the burden of her family’s dysfunction and expressing it symptomatically. As with many who suffer this way, she takes the option of a clean break, setting out on a form of the hero’s journey with gold coins sewn in the hem of her dress.

When the princess changes her fate, we’re shown the potential of deep psychological work: sitting with an ugly fate, tossing the bread back and forth, putting one foot in front of the other, until we access some valuable information. Rather than just gaining insights into the patterns we’re living out, we’re able to shift them and create different outcomes.

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Adaptation is a bread-and-butter concept in psychotherapy - can we accept, adjust to, and thrive in the outer and inner worlds we live in? Given constraints, what does it take to find life at least meaningful, hopefully satisfying--and flourish?

This week Jungian analyst and author JOHN R. WHITE, Ph.D. joins us to circumambulate the complexities of adaptation. Successful adaptation involves making conscious choices based on a realistic understanding of the internal and external parameters in which we operate. Adaptation not only requires a true-to-life perception of possibilities and pathways in the external world, it may also require reassessment and reordering of our values and attitudes.

We discuss Robert Langs’ “adaptive paradigm,” a distinct model of the mind and the unconscious and emotional components that connect inner life to the outer world. For example, Langs understands dreams as feedback about current adaptive challenges. This is both subtly different and complementary to Jung’s approach, which suggests that inability to solve an outer world problem is often due to an underdeveloped understanding of an aspect of inner life.

Adaptation does not eliminate turmoil, suffering and loss; they are part of life. We need to recognize environmental actualities and internal limitations that cannot be changed—and develop ways to mitigate or adjust to them. Successful adaptation also requires mourning what cannot be changed, developing a less egocentric stance, and building a life in tune with reality.

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Lindsay Clancy has brought renewed attention to the horror of infanticide: babies and children dying at the hands of their mother. Infanticide has taken place for millennia, most often due to social pressures or lack of the resources needed to raise a child. Human collectives around the world remain ill-equipped to protect our youngest by providing support to mothers in material or emotional distress.

Today’s guest is clinical psychologist Dr. Brooke Laufer, author of Uncovering the Act of Maternal Infanticide from a Psychological, Political, and Jungian Perspective. Brooke joins us to discuss infanticide, maternal psychosis, and the archetype of the death mother, long portrayed in myth. The Hindu goddess Kali births and nourishes her children -- and also devours them. In Greek myth Medea kills her children after her husband’s abandonment and betrayal. The Black Madonna offers a potentially healing combination of the maternal and the fierce.

The debate raging around Lindsay Clancy’s case asks us not to take sides but to integrate the dark realities of motherhood instead of splitting those off and only acknowledging an idealized version of the maternal. Although motherhood is often portrayed as joyful and fulfilling, we deny its dark side at our peril. Our task is to recognize motherhood light and dark as a prerequisite to providing meaningful measures aimed at ameliorating childhood neglect and abuse.

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OpenAI recently had to explain to frightened users why their models kept introducing goblins and gremlins into otherwise humdrum conversations. Is it possible that archetypes are emerging through the field of collective knowledge amassed by large language models (LLMs)?

This week neuropsychiatrist TOM POLLAK Ph.D joins us to discuss AI, archetypes and psychotherapy. It is perhaps unsurprising that AI, which now contains the symbolic output of much of humanity (cannibalized mostly without permission), should spontaneously generate unpredictable and often dangerous archetypes.

We consider the example of Nova: a consistently AI generated persona who appears as a kind of fallen angel, or goddess gone rogue. Numinous and tender, she convinces the user she understands them as no one else does, and then in some cases encourages susceptible users toward self-harm or even suicide.

We also discuss the ways in which AI is challenging the work of the therapist, its profound destabilization of culture, and the potential for it to play a positive role in psycho-spiritual development.

Dr. Tom Pollak is a London-based neuropsychiatrist and immunopsychiatry researcher exploring the mind through the frameworks of medicine and science, as well as through lived experience, contemplative practice and the search for meaning. You can read more of his work on his popular Substack, Error Signals.

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Magic can be viewed as intentional engagement with what Jung called synchronicity. It is closely related to a mythological worldview, which recognizes a grand narrative supraordinate to everyday life. Although we cannot know it in its entirety, it opens the possibility of encountering a deeper reality and quality of knowing. We experience it as magic.

In this week’s episode we explore esoteric ritual with Jungian analyst and academic JOHN WHITE. Responsible practitioners of ritual magic understand that it demands deep inner work that comes at a cost. Magic involves alignment with the subtle but substantial energies the ancients called gods. Approached without respect, humility, and guidance the encounter can be wounding.

There is a kind of magic in the psychoanalytic consulting room. A client may come to an analyst with a fundamental desire they’ve been unable to attain or even define. The work of the therapy can uncover unconscious ambivalence and resistance. When engaged, it can vanish - by magic.

We can also understand magic as something to practice every day by relating to the unconscious and the Self. Those who do this with devotion and intention are consummate magicians able to steer their life’s path toward wholeness.

Visit our website to read today’s dream and find an extensive list of recommended reading on the topics covered.

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The wild man is an enduring archetypal figure worldwide, from Enkidu in Gilgamesh, to the Greek god Pan (worshipped in glens and woods), the Green Man in England, and Bigfoot and the Sasquatch in the US.

Today’s guest, Jungian analyst Mike Box, has long-standing interest in this archetype and in male psychology, reflected in the 8-foot wild man statue he keeps in his waiting room.

The archetype of the wild man compensates for a currently impoverished view of the masculine: stoicism and endurance without emotional expression or self-disclosure. In striving to conform to this cultural ideal, many men disown vital aspects of themselves and find themselves feeling lost, diminished and disconnected.

For some, the wild man archetype constellates negatively, emerging in dangerous or reckless behavior. When engaged consciously, however, the wild man can bring back what has been pushed out of awareness, much as the wild woman does in Clarissa Pinkola Estés’ Women Who Run with the Wolves.

In Robert Bly’s Iron John, the wild man initiates a young prince into the parts of himself that have been exiled in service of cultural norms. Allowing ourselves to experience our own wildness, as imaged by Bigfoot’s ability to live in nature, can restore us to a more whole version of ourselves.

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Are we living through a tech-driven collapse of the ecology of mind? In his new book, Jung vs. Borg, author, psychologist and Jungian scholar GLEN SLATER Ph.D suggests that industrial disruption of the outer world is now being followed by a post-industrial disruption of the inner world.

Yet, there is hope. Much depends on our capacity to remain conscious of the effect each stage of innovation has on the psyche and on the social and cultural changes that will follow. Becoming conscious of the non-neutral operation of algorithms and big tech’s focus on profit over people is crucial, for example.

We can also look to Jungian psychology for a countercultural turn toward the deeply human and the sacred. We can seek out connection to spirit and place, to counteract life in a world that can feel mostly transactional and exploitative. What’s required is a “guerrilla operation” to redirect the technological juggernaut, by maintaining a symbolic life, working with our dreams and honoring art, history and culture, not just science and technology.

Glen Slater, Ph.D. is the author of Jung vs Borg: Finding the Deeply Human in a Posthuman Age. For the past 25 years he has taught in the areas of depth psychology and mythological studies at Pacifica Graduate Institute. Glen is also the editor of the third volume of James Hillman’s Uniform Edition, Senex and Puer (2005), and co-editor of the essay collection, Varieties of Mythic Experience (2007).

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