The Jung Ones

My unofficial Vital Study Zine #19 with observations from Vital Psychedelic Training and recent happenings in the space.

This issue: Carl Jung and the shadow side of psychedelia with Drs Ido Cohen and Gita Vaid, plus The Temple of Light and more

From ‘Novae’ by Lab212 Collective at Wavelength: A Momentary Spring at Beijing Times Art Museum till 1 July

‘Jung’s work reminds us that our psyches are endlessly complex systems with unfathomable capabilities for healing and growth.’

Not my own prescient words, but those of my esteemed Vital Psychedelic Training course tutor Johanna Hilla in Philosophy and Psychedelics. The seminal compilation is now available in paperback out of Exeter University, Albion. That’s where Johanna, a pioneering expert in applying Carl Jung’s psychology to psychedelic use, is based. ‘Jung’s contribution may prove essential for realising a comprehensive psychology of altered states,’ she concludes in her essay Journeying into the Realm of the Unconscious.

Jung famously rejected Sigmund Freud’s focus on childhood, sexuality and biological functions. Legend has it that during a long ocean voyage spent together, the spritely Jung implied Freud’s lack of sexual experience might contribute to the significance he attached to it.

Freud shall we say was triggered. Jung spiralled into a spiritual crisis, his mind blown by the realisation Freud was not only sexually repressed himself, but possibly projecting it all over human history. The son of a priest and a medium, his confusion manifested in lavish, intense visions including an especially poignant prophecy of the First World War in October 1913. From Jung’s 1962 autobiography Memories, Dreams, Reflections:

‘I saw the mighty yellow waves, the floating rubble of civilization, and the drowned bodies of uncounted thousands,’ he wrote in his memoirs, ‘Then the whole sea turned to blood. This vision last about one hour. I was perplexed and nauseated, and ashamed of my weakness. Two weeks passed; then the vision recurred, under the same conditions, even more vividly than before, and the blood was more emphasized.’

Jung did what any of us would: he comissioned a large red leather bound scrapbook, built a massive extension on his crazy villa by Lake Zurich and retired there ‘in solitude’ AKA alongside his polyamorous coterie of society beauties, to write canonical books – and paint a unique illuminated manuscript exploring his own psyche.

The son of a priest and a medium favoured stuff that – a century later – would turn out to be highly appealing to us voyaging-through-the-netherworlds types. 

Arguably, the writing was on the wall when Jung wrote the introduction to the first-ever 1935 German edition of The Tibetan Book of the Dead, which Timothy Leary and Richard ‘Ram Dass’ Alpert would present as an LSD road manual in the 60s. His med school dissertation was written On the Psychology and Pathology of So-Called Occult Phenomena.

Jung channeled the imagination to illustrate our purpose, and the route to homeostasis. He empirically examined the use of classical tools like religious texts, alchemical practices, and dream states to understand human psychology. He believed historic methods employed a metaphysical vocabulary richer than words alone. 

The mental health crisis is a result of these more elegant methods of understanding falling into neglect, Jung decalred. Muddied are our personal blueprints for fulfilment: ‘The will can control our impulses only in part. It may be able to suppress them, but it cannot alter their nature,’ he wrote in 1951’s Aion: Researches into the Phenomenology of the Self, ‘And what is suppressed comes up in another place, in another form, but this time loaded with a resentment that makes the otherwise harmless natural impulse our enemy.’

This issue goes Carl Jung bananas: with special guests my aforementioned teach Ms Johanna Saponnen, modern-day magus Dr Ido Cohen, and many more psychedelic thinkers who tell stories with punchlines like “You must respect the circle of life to drink ayahuasca” and “Shouldn’t we be coming up with something better than ‘just trust the inner healer’?”

In this archetypal collector’s issue:

New Aion

Approach

Carl Jung applied scientific rigour to mystic wisdom. His alternative psychology provides a framework for psychedelic integration. Only now are its most profound messages coming to light

Evan Roth, ‘Landscapes’ at Wavelength: A Momentary Spring, Beijing Times Art Museum till 1 July

‘The years when I pursued my inner images were the most important time of my life. Everything else is derived from this,’ opens Jung’s masterwork The Red Book.

Leading psychedelic voices say Jung’s established, if exotic, psychology provides an explanatory framework that complements and legitimises the visionary psychedelic experience. Yes, your trippy bullshit is of significance after all.

‘Godfather of Psychedelic Therapy’ Dr Stanislav Grof writes in his definitive work LSD Therapy ‘The only psychiatrist who systematically explored and described many of the transpersonal phenomena we see is Carl Gustav Jung.’

But, “It seems unlikely Jung took psychedelics” writes my Vital tutor Johanna Saponnen in Philosophy of Psychedelics (out now in paperback). Her extensive mapping of Jung’s work comes to mixed conclusions. The acclaimed early 20th century psychologist cautioned fellow intellectuals against the mescaline trend in his correspondence. But his interest seemed piqued by LSD just before his death in 1965 aged 85.

Jung believed delving into our imaginations, instincts and personal mythologies – using techniques he bastardised from alchemy and mysticism – was fraught in itself. Which is possibly fair enough.

“It seems unlikely Jung took psychedelics”

Whether Jung had his wings or not he certainly seemed to know his way around the astral plane, and beyond. Interpreting plus integrating dreams and visions, primeval male and female forces, kabbalistic mental alchemy, re-enchantment, re-storyfication, ‘ancestor work’ the importance of a spiritual practice and – yes – ‘the shadow’ were Jungian tropes. 

He said nature could ‘make us unconscious’ and warned of its potency. Jung was even into embodiment, stressing the importance of a daily yoga practice. He essentially converted to mysticism (despite doggedly maintaining an empirical attitude) after a premonition of the First World War. A spiritual crisis provoked by conflict between his scientific and spiritual sides drove him into isolation. 

“The only psychiatrist who explored transpersonal phenomena is Carl Gustav Jung”

Therein he painted and drew, as opposed to wrote, The Red Book an illuminated train of thought manuscript exploring his most conceptual hypotheses. Jung was so conscious of its obscurity that he only showed it to a handful of confidants. This definitive work of human endeavour was finally published in… 2020. 

It’s not your average mash-up era comeback. And before you conclude the bookish-seeming Jung mustn’t have done his own shadow work, turns out he was a shall-we-say ‘photo polyamourist’ and college jock who swerved penury by marrying an heiress to the IWC Swiss watch dynasty.

What Goddess encounters really say about your lifestyle

Therapy

Those visions and messages from the deep reflect real-world events, relationships and consequences

Wangechi Mutu, ‘Yo Mama’ showing at Intertwined, the New Museum, NYC till 4 June

How do Jungian interpretations of trip reports actually play out in therapy rooms?

Naturally we’re all smug that canonised psychologist Carl Jung – arguably the most famous one after Sigmund Freud and y’know, Jordan Peterson – dignifies the visionary aspect of psychedelic experiences.

Jung’s relational depth psychology explains the personal relevance of dreamlike imaginary narratives in his masterworks including Man and His Symbols and Archetypes of the Unconscious.

But waxing lyrical on your entity encounters is a far cry from a typical talk therapy session.

“It’s not always good to start diving into the archetype that penetrated their body midway through a ceremony”

I asked Vital lecturer Dr Ido Cohen how he uses Jung’s psychology to help patients make sense – and use – of psychedleic experiences.

“It’s important to meet people where they are,” says the accomplished Jungian analyst and scholar of indigenous shamanistic practices, “So I think first I want to listen. I want to listen to where they are, what the actual capacity, is and what the need is.”

Ido, also a scholar of indigenous shamanistic practices, explains: “I have patients who I worked with for years without talking about anything like I have today. You can also have someone specifically psychedelic related, who comes back from retreat really raw and are very, very open, or very, very scared or something. So it's not a good time for them to start diving into like the archetype they saw that penetrated their body midway through a ceremony. That's not what they need right now.”

Jung related mental health to our inner conflict with subconscious yearnings. Poignant visions from dreams or the waking ‘active imagination’ were messages from our deepest instincts, he believed.

But it’s the emotional content, and the compulsions they stir, that bear most relevance.

“I'm not dismissing the image: act it, treat it as though it's real. But my game is curiosity”

Those encounters with the Goddess evoke more down to earth matters. They present as deeply profound because they are wrenched from the collective unconscious, where that which is undeniably bigger-than-us dwells.

“To give you an example: I worked with this young man, lovely young man, riddled with anxiety and low like low self esteem, had a strong Saturnian father, went to ceremony, came back and he's like, You don't you don't understand what happened to me!’,” says Ido. He continues, “I was like, ‘What happens?’ And he paints this scene, where he was on these mountains… and he was a wolf running with a wolf pack. He's describing this to me in vivid detail. I asked him one question: ‘How was it? How did it feel, to run with wolves?’ He said, I've never felt so strong. I have never felt so capable. I've never felt so much in my body. And I've never felt so free’.”

The subconscious demands we confront said urges. Not by actually going feral in the woods with the pack, tempting as it remains.

“You were a wolf. Consider your wolf self”

But instead by transitioning from the being we are, to someone a little more like the one up on the that mountainside. 

“You were a wolf. I'm totally down with that. I'm not dismissing the image: act it, treat it as though it's real,” says Ido Cohen, “But my game is curiosity… to have you consider your wolf self.”

You Must Respect the Circle of Life to Drink Ayahuasca

Space

It’s a mistake to believe psychedelics shelter us from the realities of existence, says The Temple of Light’s Deanna Rogers

From ‘Carmézia Emiliano: The Tree of Life’ at MASP till 11 June

“Life in the jungle is hard. So there are different rules.”

Thus speaks Deanna Rogers, facilitator at The Temple of the Way of Light in Peru. It’s a Shipibo tradition retreat centre where Bruce Parry and Jeremy Narby like to settle in for a brew and a therianthrope chit-chat.

Deanna is also trauma-healing hierophant Dr Gabor Maté’s shamanic bat-woman for his own ceremonies. 

“We think of these healers as peaceful, enlightened beings,” says Deanna, who compares this convenient simplification to a Jungian ‘shadow’ interpretation of a more complex reality.

“But they're human and… they view it like a warrior culture,” she continues, “It’s not about peace and love. That element is there. But for some of them, it's very much about, like… ‘We're spiritual warriors. We go in there and go to battle’,” she explains during Vital’s special lecture series on Jungian shadow therapy. 

Deanna has studied with Shipibo curanderos in Peru for over a decade.

“Westerners come here thinking you can heal everything with peace and love”

Including in Iquitos with a tabaquero shaman, specialising in spiritual energy field defence type stuff, which is obviously sweet. “A total character,” she says, “So, I asked him one day, I don't know if it's good for my diet [pre and post-plant medicine fast], but last night I killed someone in my dream’.” 

The tabaquero threw her an animistic curve ball: “He just laughed at me and he's like, ‘Yeah, westerners come here and they think that you can heal everything with peace and love. But sometimes you need to kill things in order to just put them back in their place.’ I was like… ‘Okay…’”

Lecture host, Vital founder Kyle Buller illustrates Deanna’s point with a gory anecdote.

“Sometimes you need that edge. You need to be the killer. To have that really tough, direct, clear energy”

He describes a Peruvian shaman unsheathing his machete to decapitate a snake; despite protests from his Western voyagers. “Apparently he responded, ‘You must respect the circle of life to drink ayahuasca’.”

There’s a ‘piece’ here, as a therapist might say, about perspective. “How it's been shared with me,” explains Deanna, “is sometimes you need that edge. Sometimes, you need to be the killer. Sometimes you need to have that really tough, direct, clear energy.”

Boundaries can be far more complex to establish than those animated CBT videos makes out. And the Sociopath Next Door, to quote the book, ‘thrives in decorum.’ Which takes fortitude to breach.

“My father Timothy Leary was not a pacifist”

Perhaps this is what Ernst Junger, Germany’s greatest First World War hero and coiner of the term ‘psychonaut’, was getting at when he refused to completely condemn militarism. “My father was not a pacifist,” says Zach Leary, son of Dr Timothy and MAPS podcast host, whenever he gets the opportunity. 

More on the arch and impenetrable art of holding Space:

Lower doses better for shadow work say Jungian therapists

Medical

‘Psycholytic’ techniques with more practicioner involement are making a comeback – and suit lighter trips, claim experts

‘The Psychedelic Eye’ by John Lennon (for it is he) at Kingham lodge sculpture park

Challenging shadow work is best attempted on lower doses of psychedelics with therapist guidance, say Jungian experts – in contrast to current wisdom.

Dr Scott Hill’s Confrontation with the Unconscious is considered the definitive text for using  Jungian psychology in psychedelic therapy and integration. 

Speaking in Vital’s Jungian shadow therapy lecture series, Dr Hill questioned the modern-day orthodoxy for high dose sessions: “Low doses allow us to be more conscious in the experience,” he says.

While recreational MDMA users will tell you “less is more,” the modern-day psychedelic therapy circuit believes in high doses, with ‘non directional’ interaction between therapist and patient.

But “People who keep coming back for high doses may struggle during integration,” Dr Hill continues, “Their experiences are so big – the ‘godhead experience’ – that they struggle to integrate into mainstream reality, and keep wanting to go back.”

Dr Hill says mild doses can still trigger archetypal awareness for example. And he believes experienced users can access and navigate meaningful psychedelic states with lower doses.

“High doses might avoid dealing with the shadow. Maybe that’s why they can disappoint”

Just like many Peruvian shamans believe one becomes more alert to ayahuasca as use increases. (And claiming you’re ‘sensitive to the medicine’ has become a Western humblebrag).

NY-based clinical psychologist Dr Gita Vaid believes intra-muscular ketamine injections can be artfully choreographed to create a specific experience for the patient. 

“High doses might actually be an attempt to avoid dealing with the shadow work. This is why psychedelic experiences can sometimes initially feel disappointing,” she says, “But it’s through the integration process where diamonds of insights can be mined and used for growth.”

Could a skilled therapist lead the complex shadow integration that will truly satisfy patient need?

“What is holding space? Is it just making sure someone's safe or is there a process going on?”

Dr Vaid proposes a re-examination of the ‘psycholytic’ therapy style featuring more interaction between your inner healer, and the outer healer sat alongside.  

“There’s a lot of platitudes in the psychedelic space – I don't even know what we're talking about anymore. What is holding space? Or what's in that umbrella? Is it just making sure someone's safe? Or is there a process going on? And how does one define that?” 

Are we just lame duck ‘shamans’ sitting there not even pretending to commune with supernatural intelligences?

“Frameworks will start emerging to evolve and grow the field of psychedelic-assisted psychotherapy”

What divides the psychedelic guide from the friendly barman or hairdresser, says Dr Vaid?

“What constitutes the ‘psychotherapy’ part of psychedelic-assisted psychotherapy? We don't really have the systems, the language, vocabulary or theoretical frameworks,” she says, “which I'm hoping will start emerging to actually distinguish, differentiate and get more sophisticated – evolve and grow the field.” 

Dr Vaid admits a lack of ambition isn’t limited to the psychedelic sector: “You even hear psychiatrists talking about sleep and exercise, which to me wouldn't constitute psychotherapy in the first place.”

More Medical articles here on New Psychonaut:

Complex cosmologies, explained

Space

Syrupy new age spirituality cannot hope to illustrate our lived experience. What can?

From Modern Alchemy published by JBE Books

‘Psychedelic rhetoric’ is a term I’ve been searching for.

I can’t claim to have coined the phrase or for it to be sacred ceremonial insight.

Instead it is the words of academic hotshot Reanne Crane, a linguistics expert at the ever-more radical University of Kent. She spoke at The University of Exeter’s Philosophy of Psychedelics Conference 2022. On the programme, one of the keywords listed for her talk was ‘synthesisers’.

“Everything’s ineffable. If I had to describe the experience of sitting on this chair I’d have trouble”

Music’s only one method we use to communicate notions language – especially this one – can’t. Words certainly don’t do justice to the psychedelic experience, as we are all painfully aware. In her talk Scrap the Book: Polymodes, Metaphors, and the Psychedelic Skyline at The University of Exeter’s Philosophy of Psychedelics Conference 2022 Crane asked, what damage might that be causing and what can we do to make it better?

Crane, also a bedroom producer and songwriter, used ‘cleaning the filter’ as an example of witless psychediatribe, employing contemporary sound design to demonstrate her point. 

Making a rockstar late entrance, Crane strode down the auditorium steps and took straight to the stage declaring, “Everything’s ‘ineffable’. If I had to describe the experience of sitting on this chair I’d have trouble.”

Lumbering late Anglo-Saxon lingo requires myth and story to weave in philosophy and perception. “Indigenous people don’t need to say ‘ineffable’ because they have complex cosmologies,” Crane delivered in her plain-speaking Yorkshire accent. “Losing our grip on absolute truth might be what we all actually need right now,” she declared to a hall of hardcore truth seekers while hovering cross-legged above a conference chair.

Awareness of other realities is the key to coming to terms with our own, say the modern-day explorers returning from in-depth field research.

“If we remove the mushroom from our taboos it loses meaning. And efficacy”

Back at Vital where we’re drilling down on meta-awareness with a no-holds barred lecture on the realities of Amazonian shaman-hood.

“Poetry can include nuance and euphemisms avoiding difficult subjects,” says Nicholas Spiers, a courageous anthropologist and film maker who directed space smash hit The Peyote Files and is Chacruna’s research coordinator.

Nonetheless “Difficult questions are not answered by the new age” says Spiers to rapturous applause from this website. The West has been ‘addicted’ to positivist spirituality for decades. Our crystal-based codswallop is a sanitisation of the post-industrial Western mysticism inspired by Helena ‘Madam’ Blavatsky in the 1800s. Can we cope with the lessons of the plants?

Because this particular medicine might be difficult to swallow. “Objects with particular material value are considered profane,” expands Spiers, “neither does anybody ‘own’ the trees, or the forests.” To put it another way: Chihones, morally ambivalent spirits of nature, can infect you with illness for not respecting natural customs. Does that somehow strike more of a chord?

“It’s OK to use the mushroom to find a missing rooster”

It gets worse: “If we remove the mushroom from our taboos,” as we do seem set on doing to some extent, “it loses meaning… and therefore efficacy,” warns Spiers.

Human ingenuity and good old acceptance can see us though. During his time with the Maztecha, Spiers was taken by one way the gentlemen of the village compete in their craft. “They use permaculture farming styles to grow organic coffee using natural predators to kill pests. The ferocity of the wasps’ nest on your farm is highly valued.”

It’s not all “cosmic diplomacy” with the Chihones and working alongside wasps amongst the indigenous though. Spiers points out there are other advantages besides a resolution with nature: “It is seen as appropriate to use the mushroom to do practical things. Like, find a missing rooster.”

Who knows what lurks in the hearts of men and women?

Space

The shadow, obvs. And it has unfinished business… with you

By Rashed Al Shashai

A significant event like taking a step forward in human consciousness has got to involve some kind of challenge, like a hero’s journey, right?

“We will have to bear the tensions of the opposites. There are no easy ways forward. We will have to grapple with the unknown,” said the magnificent Maria Papaspyrou, editor of The Psychedelic Divine Feminine and founder of Brighton’s Institute of Psychedelic Therapy, at July 2022’s Breaking Convention conference.

Paradigm shifts in society though begin at home, with our own ‘shadow work’.

The Jungian negotiation process with complex urges that we feel from sheepish to psychotic about, is crossing over fast. The subculture is throwing out stardust like London’s Kemetic shadow witches High Priestxss.

“The greatest sense of agency and healing is often found at the centre of the storm”

And start-up bros are said to be seeking a fresh challenge that even sounds like the psychedelic version of an iron man triathlon.

“Serenity, salvation and strength are not always found in the upward sense to the light,” commented a richly experienced trauma specialist in my Vital study group, Kelli Ann Dumas, “they spring from inward: deep, in the ripeness of the trauma. The darkest part of the night is just before dawn. The greatest sense of agency and healing is often found at the edge of the depth, at the centre of the storm.”

Crucially insiders say shadow work is mandatory for psychedelic therapists and guides, to clear any lingering sense of grey areas from the set and setting for example, and to engage in a regular process of checking one’s motivations: “The more clearly you understand yourself and your emotions, the more you become a lover of what is,” wrote philosopher Baruch Spinoza.

Dr Sjöstedt-Hughes’ psychedelic philosophy, explained in his lecture to Vital students, takes shadow work a step further. It challenges our status quo that inherently considers stability and comfort to be desirable; the ‘slave morality’ of Nietzsche.

Over to another of Sjöstedt-Hughes’ worldly philosophers, Ernst Junger:

“I am an anarch in space, a meta-historian in time. Hence I am committed to neither the political present nor tradition; I am blank and also open and potent in any direction. Dear old Dad, in contrast, still pours his wine into the same decaying old wineskins, he still believes in a constitution when nothing and no one constitutes anything.”

Sjöstedt-Hughes has poured over Whitehead’s personal copy of The Will to Power written by Nietzsche in 1887-8.

“There are no easy ways forward”

He points out Whitehead has double-underlined the line, ‘The contempt and hatred of all that perishes, changes, and varies: whence comes this valuation of stability?’

Whitehead also finds Nietzsche pondering inter-connectedness, another psychedelic philosophy staple. He also gets his luminous marker out for, ‘It is essential that one should not mistake the part that ‘consciousness’ plays: it is our relation to the outer world; it was the outer world that developed it.’ Sjöstedt-Hughes draws further parallels between the will to power and Alfred North-Whitehead’s examination of consciousness providing our sense of purpose.

“I am an anarch in space… a meta-historian in time”

Repressed by the slave morality, we are mostly forbidden to sate the instincts that torture us unheeded. Honing our arete, the ancient Greek term for a sense of purpose that they aspired to instead of ‘happiness’ contemporary Western society considers irresponsible and selfish.

It certainly does not encourage or revere our cyclical development like the ancient Egyptians. Let alone steaming around openly admitting “I am no man. I am dynamite,” like Nietzsche.

Terrence McKenna considered ‘lived experience’ to be the ultimate form of spirituality. The path to virtu, notoriously, involves actions we find daunting yet fulfilling.

Although hedonists will be pleased to know arete and the will to power don’t need to involve soul-shattering grail quests, or crossing the abyss, all the time… or not at least.

Ask Ernst Junger. He might have decreed, "What doesn't kill me makes me stronger; and what kills me makes me incredibly strong,” but he also swore by:

“The Epicurean is the master of pleasure and knows how to moderate it, not so much from subjection to discipline as from the love of pleasure itself.”

Always Dionysus – never the crucified.