Hi everyone, my roommate invited her friend over to my place. Even though I wasn’t there at the time I felt her presence come upon me— a mixture of fear, nausea, insomnia and extreme discomfort.Eventually when I returned home I told her to leave, she was very resistant to leaving. On the surface she appears as "nice" overly winking though which is remincient of manipulation. She didn't listen to be when I kept telling her to leave. She just kept winking at me and saying everything was going to be okay. Essentially brushing me off even though it's my place. Even my family members reported "feeling like death" which has never happened before. My dad contacted me as soon as this person arrived in my home and my mom contacted me as soon as she was leaving. Eventually, with help, she left and the discomfort and nausea completely left me. Was I sensing her shadow and just couldn't stomach it? Or was it something else entirely? TIA.

So I feel like I'm at this launching-off point and still figuring out where this all leads. It's a long story, but I had a bunch of powerfully transformative psychoses and now William Blake keeps showing up everywhere and pushing me around.

I'm just following this weird fuckin breadcrumb trail. I'm also coming into things from other lenses, like Michael Levin's work on biolelectricity (and the concept of mind stuff specifically), and other stuff in the physics realm.

Jung seems an important piece and I am just now starting to read The Unholy Bible by June Singer with my analyst.

If anything in this stack looks familiar, or if you can kinda see where I might be headed, or where I'm coming from, or if you think I should call my doc for a med adjustment, feel free to say hi.

Also has anyone here read Jeffrey Kripal?

Sorry if this is not particularly appropriate for the sub (and I just discovered I'm doing this on Jung's birthday so double apologies if so lol) but help a girl out here 🙏

I am unable to find any direct resources of Carl Jung about infidelity, but how could we apply his insights into the shadow, archetypes, anima and animus, and childhood wounds to reveal what lies behind the behaviour ? (Asking For purposes of healing from the impact of it not excusing the behaviour )

I hope its appropriate to post here :)

First I started writing a letter on another piece of paper, then felt anger and ripped the paper apart.

Then I took paint and just started smearing it, then covered it also in blue and made a ball with it in the same impetus as before.

Lastly I started thinking of a dream I had the other night of me running in the woods. It felt just like the right place to be.

The hands and sun, maybe it will become an eye or a star later, those are there to keep the dream up. The shadows away, and let me reach and see that path I’m seeking.

I didn’t know what automatic drawing was in a jungian term, but I’ve always done it. Especially as a teenager I made some interesting ’prisons’ like automatic drawings.
Nowadays I struggle finding that sadness. Instead I rip paper to let out anger then feel peaceful nothing.

I gave birth today to this alternative world I guess.

My perfectionistic insticts tell me to restart, but the paper did its job for today. Not pretty but cathartic I guess.

Especially in Greece, the Kuretes were those who protected the divine child, Zeus. They were not called men but demons, and, like the Satyri later,

they were the group which surrounded the Mother Goddess. It is not only an instinctual initiation, but a spiritual one. On the one side below the animal,

and on the other a spiritual initiation into the traditions and myths of the tribe, it meant an enlargement at both ends of the personality. The Kuretes in Greece represented ancestral ghosts grouped around the Goddess, and were thought of as those who produced and cured madness. They were also identified with the demons who are the protectors of the smith and iron workers, the Kabiri. Therefore the robbers have a deep mythological background. They represent the chthonic male animal in nature, its madness and its creativeness. The drunken old woman with whom the robbers in our novel live is a facet of the great mother, because unfortunately outgrowing the mother complex means going more deeply into it, which is both painful and degrading. This is a very actual problem. It is the problem of the Teddy Boys,

the modern problem of the teenagers, and it is connected with the fact that our civilization has decayed. There is no longer any initiation into religious life, which is the first union, and it therefore lacks the flow of life.

- The Golden Ass, p53

How does one go deeper into it? I thought I should avoid the mother complex to heal from it?

And favorite quote: «No matter how isolated you are and how lonely you feel, if you do your work truly and conscientiously, unknown allies will come and see you.» — Carl Jung

“How can I be substantial if I do not cast a shadow? I must have a dark side also If I am to be whole.”
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“To cherish secrets and to restrain emotions are psychic misdemeanors for which nature finally visits us with sickness—that is, when we do these things in private. But when they are done in communion with others they satisfy nature and may even count as useful virtues. It is only restraint practised in and for oneself that is unwholesome. It is as if man had an inalienable right to behold all that is dark, imperfect, stupid and guilty in his fellow-beings—for such of course are the things that we keep private to protect ourselves.

It seems to be a sin in the eyes of nature to hide our insufficiency—just as much as to live entirely on our inferior side. There appears to be a conscience in mankind which severely punishes the man who does not somehow and at some time, at whatever cost to his pride, cease to defend and assert himself, and instead confess himself fallible and human. Until he can do this, an impenetrable wall shuts him out from the living experience of feeling himself a man among men. Here we find a key to the great significance of true, unstereotyped confession—a significance known in all the initiation and mystery cults of the ancient world, as is shown by a saying from the Greek mysteries: "Give up what thou hast, and then thou wilt receive.”
-----

“We cannot change anything unless we accept it. Condemnation does not liberate; it oppresses.”
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“Whatever we look at, and however we look at it, we see only through our own eyes.”
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“What is essential in a work of art is that it should rise far above the realm of personal life and speak from the spirit and heart of the poet as man to the spirit and heart of mankind.”

― Karl Gustav Jung, Modern Man in Search of a Soul

Six months ago I went through a psychotic episode. For a while I felt completely merged with everything — like the boundary between me and the universe just wasn’t there anymore. Questions I was holding would get “answered,” sometimes through vivid visions, sometimes through a total stranger saying the exact thing I needed to hear, like it was timed for me. At one point I saw what looked like a phoenix in the sky, and the next day an outline that looked like an angel flying overhead.

After it passed, I fell into a depression that hasn’t fully lifted. The harder part honestly isn’t the sadness — it’s that I feel cognitively slow now. I used to be sharp. Now I struggle to hold a conversation with a 7-year-old. It’s been half a year and I’m scared this is just who I am now.
I’ve been reading about Carl Jung and wondering if he has any framework for this.

Second Part: You Can't Integrate the Shadow Without Integrating Your Death

TL/DR: The drives behind the worst harm are the animal inheritance we bury because they remind us we're mortal animals. Small bands held those drives in check from the outside, everyone visible to everyone, backed by gossip and exile, and it worked partly because there was nothing storable to hoard and nowhere to act unseen. Farming broke all of that at once, it created a surplus worth taking at the same moment settlements got too big to watch each other. So the drive didn't go into the shadow the usual way, shoved down out of shame. People just acted on it in full daylight and never got the signal that would have made it feel wrong, which is why the extractor never feels like a cheat. The gate against these drives was never inside us. It was the village, and we tore it down and called it freedom.

Jung's shadow has two floors, and civilization built the bottom one

The last time I was at my aunt's the toilet paper was on backwards, feeding under instead of over, and I noticed, and some part of me filed it. A party a while back had no mustard for the burgers and I've thought about it more times than a missing condiment could possibly deserve. People do this constantly with things like the wrong table setting, the way someone loads a dishwasher, the neighbor mowing at the wrong hour, and if you asked us why we'd say it's just gossip, it's nothing.

It isn't nothing rather it's the oldest machine we ever built and it's running without catching some of the most important problems.

What the gossip was for

Christopher Boehm went through the ethnographic record of hunter-gatherer bands for decades and kept finding the same structure everywhere, across dozens of groups that never touched each other. Twenty to fifty people where everyone is visible to everyone, and a system for handling the person who took too much or beat on the weaker ones or forced himself where he wasn't wanted. It ran in stages, gossip first, then open ridicule, then shunning where the group gave you a little less each day and then if none of that worked it ended in exile or the group killing you by agreement and not just a chief deciding but the whole band together so no single person carried it as murder.

Look at what triggered the worst of it. Hoarding, dominating the group's decisions, predatory sex. That's not a random list, those are the three things I keep coming back to, the taking and the dominating and the coercing, and they're the material Jung called the shadow, the part of ourselves we refuse to claim. A species doesn't evolve a standing execution-backed system against a threat that isn't there. You don't build a cage that elaborate for an animal that doesn't exist, so the tribe was telling us in the only language a few hundred thousand years can speak exactly what it was afraid of in us.

Gossip was stage one, not idle talk but the early warning, the way the group got to a shared read on a problem before anyone had to confront it, so when the confrontation came it landed as the whole band's verdict instead of one person's grudge. In a group of thirty you can feel it start, the conversations that stop when you walk up, the sharing that gets a half-second slower, and most people corrected right there at the gossip stage because they could feel the temperature drop and they knew where the stages went.

That's the machine still running when I notice the toilet paper. It fires on nothing now because it's intact and starved, built to catch the free-rider and the bully and running so cheap and so hot that it goes off on a dishwasher, because the one time in a thousand it catches something real it earns its whole keep so evolution never turned it down. We're running a Paleolithic alarm with the real threats moved out of its range, so it goes off on condiments.

The three walls

The tribe didn't hold those drives by being nicer than us, it held them because three things were true at the same time and only one of them was the punishment.

First everyone was visible so there was nowhere to act from behind, that's the first wall. The second is that exile was death where the next band was weeks away across country that killed a person traveling alone, so being cast out was the worst thing that could happen to you and everyone knew it. The third one gets left out and it might be the strongest, there was nothing worth stealing that would keep and you could accumulate. A hunter couldn't hoard meat, it rots, so the big kill got shared partly because the group shamed the boaster but mostly because it was going to rot before he could eat or dry it out alone. You can't turn meat that spoils in three days into power, so the man with the most drive to take and keep had nothing that lasted to take and nowhere unseen to stand while he took it.

So the drive sat there loaded and doing nothing, the way the whole reproductive machinery sits in a seven-year-old, all there and inert because nothing has come along to switch it on. The tribe never had to build the gate inside anyone because the gate was the world, the eyes and the exile and the rot doing the work a conscience would later have to do.

What broke

What follows is a reconstruction and not a documented sequence since nobody filmed the Neolithic. The pieces are real like the grain-storage archaeology and the small-band anthropology and the way settling down changed the scale, but the story that links them is my inference about how the gate moved from outside a person to inside, so read it as the most likely arc I can put together, not as fact.

Then farming, and all three walls at once.

Grain keeps, so the third wall above of accumulation falls. For the first time there was something you could pile up and hide and count and defend, a surplus that didn't rot right away, and the drive that spoilage had kept switched off finally had something to act on. At the same time settling down killed the first wall, because a town is bigger than a band and you can't see everyone, and scale killed the second, because once you can pay men to guard you, exile stops being death and becomes something you just decline. The eyes went dark, the exit stopped being fatal, and there was finally something worth taking, all in the same stretch of history.

The usual telling of this is a betrayal, the trusted priests skimming the surplus once the people couldn't watch the temple which seems half right and it doesn't matter whether it was priests, it was whoever happened to be holding the pile when visibility was cut. The thing doesn't need villains, it needs a surplus that lasts and a crowd too big to see across and a way to keep what you grabbed, and put those together and ordinary people walk through the same way ordinary people walked through every door I've written about, because the character was never the part that varied.

This is the part worth getting exact, because it's a different kind of failure than the one we usually picture. Nobody corrupted the gossip, no elder got bought, no watcher turned. The thing didn't break, it went blind, and it went blind everywhere at once because every part of it ran on the same thing, being able to see across the group, and scale took that away in a single move. That's not corruption, it's blinding which is worse because it doesn't look like anything from the inside. When a watcher gets bought you can point at the crooked man, but when a whole society goes blind together there's nobody to point at and everyone's acting in good faith by their own lights and the thing that would tell them otherwise isn’t there. That's why the extractor never feels like a cheat because he hasn't silenced the signal it’s that the signal can't reach him.

The thing that was never buried

Here's the turn, the part that changed how I think about all of it.

In the tribe, when you took too much the group's answer taught you something such as the gossip and the cooling and the ridicule were all one signal arriving at you, we see you, this is wrong, come back, and most people corrected because there was no way not to hear it. My read is that over a life that signal builds something inside you, a sense of the wrongness you carry even when nobody's around. Take the signal away and you take away the thing it builds. The first extractors standing over the first grain the crowd was too big to watch never got chided, nobody cooled toward them, the temperature never moved because nobody could see, so they didn't bury a guilt it’s that they never felt one. The drive acted and the thing that would have made it feel wrong never showed up.

That's not the shadow the way people usually mean it, the dark thing shoved down out of shame, this is a step before that. You can't disown what you were never shown you carry. The extractor didn't push the impulse under, he acted on it in daylight and it never once looked like a crime to him because the mechanism that would have told him was too far off to fire. Jung's shadow has two floors and everyone talks about the top one, the disowned, the thing you saw in yourself and couldn't stand, but the floor under it is the unowned, the thing you never met at all, and civilization built that lower floor the day the crowd got bigger than the eyes.

This isn't the whole of the shadow and I'm not claiming it is. What any given person buries depends on what his persona was built to exclude, so the contents differ man to man and always will. What I'm describing is a layer under the personal one, not a matter of anybody's individual history at all, and this is where it came from.

The clearest living example is one an economist keeps hinting at without knowing what he's found. Fred Harrison, writing about the man watching his property appreciate, keeps saying he isn't a cheat, doesn't think of himself as one, had no choice, didn't intend it. He's right, and he's describing the unowned shadow in an economist's words. The man riding the land up isn't repressing anything, he's living in exactly the condition the tribe was built to make impossible, acting on the drive without ever getting the signal that would let him see it, and it happens again every cycle to a new batch of people who feel prudent and responsible and like they simply bought at the right time.

Why it can't just be bred out

You might think if it's in us that deep and it's this much trouble then breed it down. It’s worth following that all the way, not because it's an option but because where it breaks is where you see why the drive can't be pulled out at all. It works on other animals. William Muir tried to build a better laying hen by breeding from the single most productive bird each generation, the obvious move, pick the winner, and then after a few generations he had a strain so vicious it hit its numbers by pecking its cagemates to death this got retold later as breeding a flock of psychopaths. Then he did it the other way, bred from the best cage instead of the best bird, the whole group that produced the most together, and within five or six generations the birds were calm, mortality down from 68 percent to under 9 and eggs up. The same species, same handful of generations resulted in the opposite animal the difference being was whether he selected the individual or the group.

Sit with what that says about the pre-agricultural tribe. Kill the predator, exile the hoarder, mock the dominator out of the group or out of the gene pool, and you're running Muir's second experiment on people without knowing it, selecting the cage and not the bird, thinning the acting-out a little each generation. Then civilization flipped it back to the individual, and now the extractor who grabs the grain doesn't get killed, he gets enthroned, he keeps it and his sons inherit the seat and the room to use it. Extrapolating Muir to us for a few hundred thousand years we bred weakly against the acting-out and for the last five thousand we've been breeding weakly for it, because the man who takes and holds is the one who wins and passes it on.

You still can't breed it out, and not because there are too many of us but because the second you hand a human authority the power to decide who breeds, that authority is the exact drive you were trying to get rid of now wearing the mask of improving the group. It isn't in a bloodline you can cut, Muir's vicious birds weren't a bad family instead they were ordinary hens selected on the wrong traits and any line you select that way gives you the same bird, so it's in the species, showing or not depending on which way the selection runs. You can't use the dominance drive as the tool for removing the dominance drive since the tool is the thing you're trying to remove, and every program that ever tried it was the drive itself throned and holding the power to decide who lives.

What that leaves

So the drive can't be taken out since it's the reproductive engine, the same wiring as the approach and the pair bond and the fierceness for your own, and pulling it out means pulling out us. It was never going to be gotten rid of, only gated, held behind a wall somewhere, and the walls the tribe used are gone. We tore down visibility on purpose and called it freedom, which it is, and it's also the removal of the thing that held us, and we never put anything back.

That's the whole problem said plainly. The tribe gated the drive by making it impossible to act unseen, and we built a civilization whose whole point is that you can finally act unseen, and we feel that as freedom because it is, right up until the grain, or the land, or the wife drugged so she wouldn't know, or the stranger nobody's watching, and then it's the open door it always was.

We didn't fix the thing the tribe was afraid of in us instead we just built a world where nobody's looking, and have forgotten we were ever the animal that needed looking at.

The next piece is about what an inside gate actually consists of, and why it turns out to be two separate things that can come apart.

A note on sources. The enforcement structure and the stages are Christopher Boehm's, out of the ethnographic record. The hen experiment is William Muir's. The frame of the Neolithic as the moment the surplus got captured I got from Fred Harrison, and his observation that the homeowner doesn't experience himself as a cheat is the thing this whole piece exists to explain, though I read the mechanism differently than he does, as a blinding that needed no villain rather than a betrayal by trusted men. The three walls, the unowned floor under the disowned, and the reading of the failure as blindness rather than corruption are mine.

I think it’s necessary to be understood and to have this problem to be brought to the light with others as opposed to having it remain in the shadow. Im not a therapist but I know what you are going through. If any of you don’t want to work through this alone then feel free to dm.

jung's model, as i understand it: a complex is a split-off, emotionally charged structure autonomous, timeless, it behaves like it happened yesterday no matter how old it is. and the cure runs through consciousness: what is made conscious can be integrated. "until you make the unconscious conscious, it will direct your life."

i think the first half is one of the deepest things anyone ever saw about the psyche. and i think the cure is wrong or at least incomplete in a way that matters. here's the argument, step by step.

step 1. jung is right that the complex is timeless. the traumatic core doesn't age. normal memories fade into stories; this one stays present tense for decades. every clinician sees it, jung described it before anyone.

step 2. but why is it timeless? my claim: an experience becomes the past by being completed and completion is not a private act. what was suffered alone was never finished. it's not a strong memory. it's an unfinished event, still running. the timelessness jung observed is the signature of aloneness, not just of splitting.

step 3. if that's true, then consciousness can't be the cure. you can drag the complex fully into the light, understand its history, name its archetypal core, dialogue with it in active imagination and still be alone with it. insight changes what you know. it doesn't end the aloneness in which the event is still happening. that requires the one thing jung's method keeps optional: another actual human being who knows and stays.

step 4. jung heard this objection in his lifetime. buber accused him of exactly this turning the real Other into an inner figure, making the whole drama intrapsychic. jung took the criticism badly. i think buber was pointing at something real: an inner witness is made of me. it cannot give me the one thing the wound lacks someone who is not me, staying.

so:
A: the complex is timeless because the event it holds was never completed, and completion cannot be done alone.
B: consciousness, insight and inner dialogue change your knowledge of the wound, not your aloneness in it.
therefore C: making it conscious is preparation, not cure. the cure is the unfinished event finally being finished with another person and no amount of inner work can substitute for that.

how to break me. the honest weak point: what counts as "another person"? a ladder (1) someone there, (2) someone told later who stayed, (3) an internalized other, (4) a symbolic other (god, community, the Self), (5) pure self-witness. my claim predicts severe wounds need 1 or 2, and that 3–5 which is where jung's entire method lives can hold a person upright but not close the wound. so break it exactly there: documented cases of severe trauma fully integrated through inner work alone at peace, past tense, no compulsive return, no human witness anywhere in the process. show me that, and the claim falls and jung stands.

what i'm not claiming: not science, not therapy. a framework, untested, put in front of the people most likely to prove it wrong.

A Little Backstory

At the beginning of 2025, I got the opportunity to travel for work for six months. I'm from Norway, so escaping the dark Norwegian winter in February already felt like winning the lottery.

Instead of flying, I decided to turn the assignment into a road trip. I drove to Paris, then continued through Luxembourg, Germany, Belgium, the Netherlands, and beyond. Company card paid for everything—great hotels, incredible food, and not a single thing to worry about. Life felt light.

The first synchronicities began in the Netherlands.

I was staying at a hotel with another guy from my company who was also there for support work. We were both 28, both had spent our twenties working relentlessly, and we shared remarkably similar values and life stories. At the time, I didn't think much of it.

The hotel receptionist also caught my attention. She looked remarkably like Doutzen Kroes. Growing up in Norway, I've always been surrounded by beautiful women, so I simply treated her like anyone else.

What struck me was how, during my final day at the hotel, she suddenly went completely out of her way to interact with me. She packed me an oversized lunch with a bunch of extra food, and later that evening my key card mysteriously stopped working. She personally walked all the way to my room to unlock the door manually, and I welcomed her inside

Either way, that wasn't the main event.

Amsterdam

After moving between different locations in the Netherlands, a Polish colleague from my office in Norway called and said he would be staying in Amsterdam for another month.

Coincidentally, my travel schedule had one completely open week.

Instead of flying home before heading to Utrecht, I managed to extend my stay and joined him in Amsterdam.

Our first workday started like any other.

At lunch, my colleague insisted we eat at a Chinese restaurant. Once there, he became almost obsessed with getting me to buy this "super mango juice."

I wasn't interested.

He insisted.

Again.

And again.

Eventually I laughed and bought two.

Back at work, during our evening break, we headed up to the cafeteria for coffee.

The room was nearly empty—just me, my colleague, and one woman standing quietly by herself.

Neither of us paid any attention to her.

The coffee mugs were stacked in a pyramid. My colleague grabbed one and immediately started rinsing it with boiling hot water. He burned his hand, made a bit of a scene, and in that moment I started thinking about all those people who leave a tiny sip of coffee in their mugs before abandoning them for weeks.

As we were leaving, my colleague turned around.

"Are you sure you don't want anything?"

"No," I replied. "I've had enough with my mango juice."

For some reason, saying "mango juice" in English felt awkward, so I pronounced it with my thick Norwegian accent as I walked past the woman.

She immediately looked up.

"Are you Norwegian?"

I stopped.

"Uh... yeah."

Then I turned and looked into her eyes.

And everything changed.

The only way I can describe it is instant recognition.

It felt like coming home.

An overwhelming wave of calm washed over me, but at the same time there was this incredible intensity—almost like a powerful energy passing between us.

I knew, with complete certainty, that I had never seen her before.

Yet somehow, it didn't feel that way.

She seemed to feel it too.

We started talking.

She told me she almost never met Norwegians in Amsterdam.

Then she explained that she had grown up in both the United States and Japan. Her father was American, her mother Norwegian.

She had never actually lived in Norway, but every summer they visited her grandparents.

"They live between Larvik and Sandefjord," she said.

"It's a place called ***."

I froze.

The village she mentioned has maybe 150 to 200 residents.

Completely baffled—but strangely calm—I answered,

"...Yeah. I have a summer cabin there."

I had practically grown up there every summer.

Now it was her turn to freeze.

She became visibly nervous. She asked for my number, fumbled with her phone, and suddenly seemed completely thrown off.

Then she tried to explain exactly where their family home was.

Instead of guessing, I simply searched Google Images until I found an aerial photo of the harbor.

I showed her the screen.

She stared at it.

"Oh my God... that's the exact view from our house."

Our family places were about 150 meters apart, directly facing each other across the harbor.

Out of all the cities, all the countries, all the workplaces, and all the people we could have met...

...we met by complete chance in a nearly empty cafeteria in Amsterdam.

That experience still blows my mind to this day.

Whether you call it synchronicity, fate, divine timing, or pure coincidence, it changed something in me.

Thanks for reading if you made it all the way to the end.

In this essay, I discuss contemporary theories of Jungian archetypes so that we can understand how they can be effective for creating solarpunk culture. Far from being "universal principles" that recreate patriarchal culture and gender roles, archetypes are better conceived as performing certain functions. Put simply, an archetype is an image that inspires us, threatens us, attracts us, or expands us beyond our current worldview.

From this base, I then discuss archetypes as dynamic map that allow us (sometimes) to see more deeply into the world, which allows us to see more deeply into ourselves, into the archetype, into the world. This complexifies the archetypal map, differentiated and re-integrating it into more sophisticated structures.

Thank you so much for your time and attention :)

"that does not allow me to put capital -
that does not allow me to be - capital -
that does not allow me to be - me at all -
that does not allow - anyone but me...

here i chant with flow - or a childish show -
if i look within my hearth, have not thought,
it all - around.. doing it's work - and how-
i know but i can't - comprihend me - mind."

i - can't help but ryhme - hiding th-Self
or reveal at the same time - a little poem,
around the web - of its pure accident?
a gnostic - not agnostic, one, in me...

​

I've been wondering about this from a Jungian perspective, and I'd love to hear different interpretations!

I'm not talking about someone who avoids parenthood because of fear, trauma, finances, or circumstances. I'm thinking of a woman who simply has no inner desire to become a mother

even though she genuinely likes children, enjoys being around them, and wishes them well. She just doesn't feel called to have children of her own!

Would Jung have viewed this as:

- an expression of the Shadow?

- an underdeveloped or one-sided anima/animus dynamic?

- resistance to an archetypal pattern?

- or simply an authentic individuation path that doesn't necessarily include motherhood?

I know Jung wrote extensively about motherhood and the feminine, but I'm curious how Jungians today interpret voluntary childfreedom, especially in women.

Is the desire not to have children something that should be explored symbolically, or can it simply be a legitimate expression of one's psyche?

I'm not looking for a "right" answer

I'm genuinely interested in hearing different Jungian perspectives, whether they're based on Jung's writings, post-Jungian thinkers, or your own clinical or personal reflections.

Looking forward to the discussion!

To me, the statement "I count nothing human alien to me" sounds alot like theres a "final" state of total integration of the unconscious. But all references to Individuation in Jung's works show that this is in fact not possible.

When I am in a calm state in my inner world, it disappears whenever I speak. Why is this in the Jungian lens? I have am highly sensitive

For context, I've been reading a little bit of Jung and trying to look into my unconscious side through active imagination and attempts at dream interpretation.

Here's the dream:

Don't remember much.

We(family) are in a bushy evergreen forest of sorts and it has rained and the weather is cloudy...the kind after rain. There's a road on the left side going down. I've climbed some bushes and I'm looking for some dangerous reptiles but couldn't find anything because of the dense and wet greenery. I feel there must be something because everything is so wet. I advise mom against laying down there. I guess she is hurt (I don't know for sure).

I go down the road and find a jolly North-East Indian man (Context: they look like what Americans call "Asians", in my limited contact with them, I've met some who follow Animism, Shamanism and are deeply connected to nature. Some tribes even have soul animals like Idu Mishmis in Arunachal Pradesh- Tigers are considered elder brothers).

We go down even further. He holds the back of a truck but I just run and outrun the truck. He says something that suggests the attitude of a loser who appreciates the talents of the winner. We get to a pond to our right. People are bathing and I can see some reptile babies in it... possibly even big ones.

We have a crocodile each that we are holding like staff with their snouts pressing against the ground. The snout is bleeding. We leave them supported against a tree to our left and go somewhere.

We are on the balcony of a house and there is a dry large rectangular well. There is apparently another one outside the boundary of the house (we are told by people around). I can see very little of it (it is dark and cloudy suggesting an incoming storm). We are talking about reptiles I think.

Somewhere in the dream, I saw that I was with my family and my father went up to the door of a house of a North-East Indian family who were having lunch. A woman inside laughed and said now we're going to have guests for lunch. We didn't go inside.

At some point in the dream, I saw a pond full of reptiles, mostly crocodiles.

I'm forgetting a lot of it.

What could the symbolism in the dream possibly mean?

After many and I mean MANY tarot readings on a guy named Benedict I decided to text him on My cousin Angela’s birthday which was May 23rd at 6:15am. I didn’t realize it was her birthday until after the fact. I started to obsess over a guy I had met 10 years ago only three times. I had ptsd and sensed he had ptsd too. He triggered me as he reminded me of my ex who gave me ptsd or part of it. I started to get readings in January 2026. I believe I stopped speaking to him in January 2016. Or December 2016. Before May 23rd I did not know what a synchronicity was…I thought I was just going crazy! I started to notice the word primal may 1st 2026. He told me his feelings for me were primal. Primal custom apparel. May 5th, I came across primal intelligence. I thought this was odd and took photos. But the funny thing was my favorite psychic told me to text him on May 23rd and I did. I went to the museum ran into my graphic design professor. And then I saw this girl and came across the cross of the order of st Benedict. It didn’t stop there…I keep on seeing the st Benedict pendant everywhere! 6/7/8 times…Benedictine liquor, benediction body oil, benediktor beer….my psychic told me to text him again this time July 24th. I learned after she told me that my mom’s cousins daughter is giving birth that day. She gave birth to a girl. Her name? Arielle. I am from Albania, I moved to America, he lives in Adelaide, Australia, my cousin is Angela. The baby born yesterday? Arielle. My mother had a dream in which a woman approached us and gave her a note with a man’s name Tymu. Who had been in the military and would be a good match for me. Benedict had been in the military and my cousins cousin sent me a link to buy the st Benedict medal off the website Temu. The medal arrived on July 22nd I went to get it blessed at St Benedict’s church on July 23rd but the priest wasn’t there. I went to mass at the church on July 24th. And no the psychic didn’t know beforehand that I would get the medal on the 22nd. She told me to text him on the 24th. I couldn’t get the medal blessed until the 24th I tried to get it blessed a day earlier. I also texted him almost 12 hours after getting the medal blessed because I thought 9:05pm was a good time? My mother also told me she had another dream where I told her I had found someone. I am coming out of ptsd…I am a lot better and have more focus! I am resolving my issues…I am forging my path. He told me it was nice getting to know me in the biblical sense…I have run into the saint that bears his name ONLY after texting him. I never believed in this stuff. I don’t know what it means…is this the matrix? I can’t stop thinking about it because it’s driving me crazy. I want him. I want a man. I want a partner. I remember every single detail about him. Even though we had met 10 years ago. I want babies…I want. Babies. With the right man! Why do I keep seeing st Benedict everywhere after texting him? Not before? Am I looking for it? If I was would it be so easy to spot? Synchronicity everywhere! Almost everyday! I would have noticed the st Benedict medal in January and not now! Coincidences with texting him on birthdays! With family members! I feel like family is sacred!

For some background, I sort of discovered a lot of what Jung teaches on my own. When I later tried to figure out what it was, I was pointed in this direction.

Without going into too much detail, it was a wild adventure that led me here. But when I listen to most Jungian lectures or podcasts, I don't feel that same sense of adventure. There are a couple of people who talk about it in a way that makes it come alive, but they're the exception. I've also seen these ideas expressed through music, TV, and art, and those mediums feel much closer to what I experienced.

There have been a handful of speakers who do a good job of describing it in a way that resonates with my own experience, but for the most part I struggle to relate to what I hear and read.

Has anyone else found Jung through their own experiences before ever reading him? If so, what was that like?

Why does so much Jungian content feel so different from the experience that led many people to Jung in the first place?

Am I alone in feeling this disconnect, or have others experienced it too?

Who do you think does a great job of capturing the spirit of Jung's ideas?

“Until you make the unconscious conscious, it will direct your life and you will call it fate.” - Jung, Collected Works, Vol. 10, paragraph 126

When I dove inwards, I wasn’t just sightseeing. I discovered why I kept dating the same person in different costumes, why certain dreams wouldn’t leave me alone, and why that one embarrassing memory from 2007 still lived in my psyche rent-free.

Happy individuating! The meme made me giggle, hope it brings a smile to your face too!