This episode traces how the apparatus got built. From Mario Savio's "put your bodies upon the gears" speech in 1964 to the dispersal of the counterculture into yuppies, Silicon Valley engineers, Lockheed contractors, oil-patch roughnecks, and the back-to-the-land movement that eventually curdled into the survivalist pipeline. From David Rosenhan's fraudulent 1973 study "On Being Sane in Insane Places" to Robert Spitzer's typewriter parties at Columbia, where two new psychiatric disorders could be drafted between cups of coffee. From the Feighner Criteria and the St. Louis Group to the Medicare Resource-Based Relative Value Scale and the RUC, the secret AMA committee that sets the prices of every medical procedure in the country while the nation tells itself it has a free market. From the academic capture of CBT and the manualization of what could be measured to Allen Frances spending his retirement trying to take back what he had built.

At the heart of it sits the bet the field made and lost. For thirty years, American psychiatry wagered its entire diagnostic edifice on the assumption that biological validation was imminent, that the genes and the imaging and the neurotransmitter chemistry would arrive in time to retroactively justify the DSM. Twenty billion dollars later, NIMH director Thomas Insel posted a blog three weeks before the DSM-5 shipped admitting the categories were not scientifically valid. He later told Wired he had funded a lot of cool papers and not moved the needle on suicide, hospitalization, or recovery for tens of millions of Americans. The cathedral had been built on a foundation that turned out not to exist, and the surrounding infrastructure had become too entangled with it to demolish.

This is the story of how a profession built to listen to suffering became a wall that suffering speaks into. Diagnosis as checkbox, payment as procedural code, research as citation farming, and the Sherman Antitrust Act ensuring that the only people who could fix any of it, the frontline clinicians, are forbidden by federal law from organizing the way that would give them leverage.

By pathologizing systemic wounds into individual symptoms, modern psychology has left us uniquely vulnerable to cults, conspiracy theories, and an epidemic of isolation.

1. The Evolution of Psychosis Psychotic delusions act as a mirror to the cultural environment, adapting their vocabulary to the dominant anxieties of the era:

• 1910s: Voices tied to nature, ancestry, and the land.

• 1930s (The Depression): Hungry, pleading voices reflecting profound economic and manufactured inadequacy.

• 1950s–1970s (The Cold War): Voices of surveillance and persecution, directly mirroring the existential dread of the atomic bomb and the very real operations of the covert state (e.g., MKULTRA, COINTELPRO).

• 2020s: Algorithmic, technologically driven voices reflecting the reality of digital surveillance and data capture.

2. The Neurology of Meaning Drawing on Paul MacLean's "Triune Brain" model and Jungian psychology, the episode highlights how Western culture aggressively privileges the analytical cortex while dismissing the older, emotional, meaning-making layers of the brain (the paleomammalian layer). When a culture numbs its trauma, it also numbs its intuition, forcing the unconscious to speak through improper channels—like physical exhaustion, hallucinations, or societal panic.

3. The Map is Wrong, but the Wound is Real Conspiracy theories—from the anti-Masonic panics of the labor era to modern QAnon—are framed not as intellectual defects, but as misdirected grief. People accurately perceive that they are being exploited, manipulated, or discarded by a system, but they lack the vocabulary to name the true structural causes. Because the "map" is wrong, their very real rage is directed at scapegoats.

4. The Tragedy of the Satanic Panic The episode examines the 1980s Satanic Panic as a prime example of a culture losing its symbolic language. Both feminists and religious conservatives accurately sensed a massive cultural crisis regarding the sexual exploitation of women and children. However, because modern psychology had abandoned symbolic, mythological language in favor of rigid cognitive-behavioral literalism, this valid cultural terror was forced to express itself as a literal hallucination of underground cults.

5. The Weaponization of Diagnosis The script addresses the dark history of psychology acting as an arm of state control, specifically highlighting how the diagnostic criteria for schizophrenia were deliberately altered in the 1960s to pathologize the justified rage of Black civil rights activists.

6. The Algorithmic Shadow Unlike past collective traumas, today's algorithmic feeds deliver highly personalized, individualized "wounds." This has created a fragmented landscape of paranoia where people feel—accurately—that their nervous systems are being manipulated by tech platforms, but incorrectly attribute the manipulation to shadowy cabals rather than engagement-optimized incentive structures.

Therapy was originally designed to listen to the symptom as a form of communication. Today, however, the clinical apparatus has been captured by 15-minute med checks, billing codes, and symptom-reduction protocols. To heal the culture, we must stop arguing with the "hallucination" of the conspiracy theorist and start addressing the legitimate, bleeding wound beneath it.

History of Psychology, Carl Jung, Collective Unconscious, Conspiracy Theories, QAnon Psychology, Mental Health System, Satanic Panic, Cognitive Behavioral Therapy, Trauma, Systemic Abuse, Somatic Experiencing, Psycho-history, Taproot Therapy Collective.

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In Episode 4 of Psychotherapy on the Couch, Joel Blackstock explores the wild, lost era of the 1960s and 70s—a brief window when the psychological establishment dared to investigate the "unmeasurable" depths of human consciousness. We trace the divergent paths of Timothy Leary and Richard Alpert (Ram Dass), the CIA’s dark experiments with mind control (MKULTRA) and remote viewing (the Stargate Project), and the "horseshoe theory" of consciousness where neuroscientists and mystics face the exact same unsolved mysteries.

But this era of exploration didn't last. We break down how the Reagan Revolution, the gutting of the social safety net, and the creation of the DSM-III brutally slammed this door shut. Discover how American psychology traded the human soul for strict billing codes, managed care, and the illusion of total, mechanical objectivity.

If you've ever felt that modern therapy is missing a sense of meaning, spirituality, or depth, this episode explains exactly when—and why—we engineered those things out of the system.

#psychology history, timothy leary, ram dass, psychedelics in therapy, mkultra, cia stargate project, remote viewing, dsm-3 history, reaganomics mental health, history of psychiatry, psychotherapy podcast, consciousness, terence mckenna, mental health crisis, cognitive behavioral therapy, adam curtis style, sociology, cultural critique, taproot therapy, 

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We break down the era of the "Comfortable Void." We explore how the metaphor for the human mind shifted from a steam engine to a computer, how the radical ideas of the 1960s Human Potential Movement (like Esalen) were stripped of their teeth and sold back to us as corporate mindfulness, and the dark, unforgivable reality of deinstitutionalization that turned American cities into open-air asylums for traumatized veterans. Finally, we look at how the desperate push to "re-scientify" therapy in the late 1970s threw out the body and the soul, leaving us with the cold, mechanical billing codes we deal with today.

psychology history, postwar america, mental health podcast, psychopharmacology, miltown, valium, the cold war, cybernetics, human potential movement, esalen, deinstitutionalization, cognitive behavioral therapy, sociology, american history, taproot therapy

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In Part 2 of Psychotherapy on the Couch, Joel explores how the deep, messy, and uncomfortable theories of the human soul were repackaged to fit American consumerism. We look at how Edward Bernays weaponized his uncle Freud's ideas to invent modern PR and advertising, how a bizarre 1940s contest to find the mathematically "average" person gave birth to the suffocating myth of Normalcy, and how the brutal logistics of World War II forced the military to create a standardized checklist for human suffering—laying the exact groundwork for the modern DSM.

If you've ever wondered why we treat mental health like a checklist, the answer starts here.

#psychology history, sigmund freud, psychoanalysis, edward bernays, the dsm, mental health podcast, history of therapy, sociology, american history, great depression, world war 2, taproot therapy, cultural critique, mental illness.

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In The Psychohistory of American Psychology traces the birth of modern American psychology back to its dark, industrial roots. Before therapy, Americans processed suffering through community, religion, and the union hall. Then came the stopwatch and the assembly line.

This isn't a story about healing; it’s a story about optimization. We explore how engineers like Frederick Winslow Taylor and behaviorists like John B. Watson systematically stripped away the "messy" human soul to build a more compliant worker. We also unpack the era's defining paranoia—the "Money Trust" and the secret banker meeting at Jekyll Island—to reveal that the true conspiracy to steal human agency wasn't hiding in the shadows. It was walking right out in the open on the factory floor.

Psychology didn't emerge to cure the trauma of the 20th century. It emerged to make us function inside the machine.

Listen to discover:

• What Americans used to make sense of suffering before therapy existed.

• How the invention of standardized "machine time" literally rewired the human nervous system.

• The dark truth behind John B. Watson’s Behaviorist Manifesto.

• Why the paranoia over the Jekyll Island Federal Reserve meeting missed the real conspiracy of the Gilded Age.

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Tune in as I read an exclusive excerpt from my story. If you enjoy this sneak peek and want to find out what happens next—as well as discover a whole bunch of other amazing short stories by talented authors—please consider grabbing a copy of the book!

Get your copy of The Running Wild Anthology Number One here: 👉 https://amzn.to/4sWlbDS (Note: This is an affiliate link. Using it helps support the show at no extra cost to you!)

Read this excerpt as a blog article: 

Thank you so much for your support, and I can't wait to hear what you think of the full story!

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In this episode of The Mirror World series, clinical director and psychotherapist Joel Blackstock, LICSW-S, explores the "collide-a-scope"—the moment when parallel realities can no longer stay separate through reflection and begin grinding against each other like gears that don't mesh.

Read the Article

THE FUSED BRAIN

What happens when you surgically connect multiple living brains? They synchronize. They reorganize. They form a collective organism. This thought experiment from qEEG brain mapping provides the perfect metaphor for what's happening to us now. The internet has wired us together into a vast neural network—and just like an individual brain can develop neuroses, this collective brain is experiencing profound cognitive dissonance.

THE DUAL LANGUAGE OF THE INTERNET

Media theorist Walter Ong predicted that electronic media would thrust us into "secondary orality"—combining the permanence of print with the participatory rhythms of oral culture. The internet meme is the ultimate artifact of this fusion: mythic archetypes paired with hyper-literal text, operating on two frequencies simultaneously. We have never before spoken different languages using the same words.

THOUGHT AS A SYSTEM

Quantum physicist David Bohm warned in 1994 that thought is not something we do—it's something that happens to us. Collective thought has become so automatic that our individual thoughts are increasingly controlled by the collective without our noticing. And that was before social media, before smartphones, before algorithmic amplification. The system has been turbocharged.

THE SOCIETY OF THE SPECTACLE

Guy Debord saw it coming: all that was directly lived has become mere representation. The spectacle isn't just entertainment—it's a social relationship between people mediated by images. It colonizes everyday life, structures our thought, captures even our resistance. You can know social media is manipulating you and still be manipulated, because the knowing happens within the spectacle.

THE COLLECTIVE PATIENT

Here's the radical claim: collective psychology now functions like individual psychology. Pathology, personality disorders, grandiosity, delusions, splitting from reality—they're happening at the collective level, in near real-time. Groups of humanity can now be analyzed almost the same way you'd analyze a patient in therapy. You can identify the defenses, trace the trauma, watch the collective do exactly what an individual does when confronted with something they can't face.

DIGITAL COLONIZATION

The Steve Bannon, Trump, 4chan, alt-right phenomenon wasn't just politics—it was networks of the collective brain expanding, sussing out weaker regions, finding wounds and grievances, colonizing them at the speed of thought. Traditional colonialism needed ships and armies and decades. Digital colonization happens before resistance can organize. The neural pathway is laid before anyone notices.

THE STAGES OF DEFLECTION

Watch humanity move through the same defense mechanisms as a therapy patient avoiding change:

• It didn't happen
• Okay it happened, but it's not real
• Okay it's real, but it doesn't matter
• Okay it matters, but we can't do anything about it
• Okay maybe something could be done, but someone else will do it
• Okay it's not getting solved, but it's someone else's fault
• Okay it's going to take us all out, but we deserve it

Watch climate discourse. Watch inequality discourse. You'll see these exact stages playing out collectively in real time.

THE MIRROR WORLD

The parallel objectivities aren't just tribal disagreements—they're self-contained systems of representation that are coherent and reproducible but not valid. They don't point back to anything real. When official metrics say the economy is doing well while patients can't afford a $30 copay, those metrics are reliable but not valid. We feel this disconnect—but we've been convinced the solution lies inside the metrics. This is gaslighting at civilizational scale.

THE 1960s PARALLEL

"Turn on, tune in, drop out" recognized the system was sick. And they weren't wrong—the institutions were corrupt, the Vietnam War was built on lies, consumer society was producing alienation. But the counterculture won the cultural war and lost everything else. By 1980, rebellion had become a marketing strategy. Symbolic victory was captured and neutralized while material defeat was total. We're at risk of making the same mistake.

THE COLLISION

Peter Sloterdijk described modern life as "foam"—countless bubbles providing micro-environments, each its own immunological container. The bubbles worked for a while. But material crises don't care which reality you inhabit. Climate change crosses all boundaries. Pandemics don't check your epistemological commitments.

The bubbles are colliding now. Not reflecting—colliding. Grinding like gears that don't mesh. In a kaleidoscope, mirrors create beautiful patterns. In a collide-a-scope, the mirrors themselves are moving, crashing, shattering.

THE WAY THROUGH

The biggest step is recognizing that trauma treatment is self-evidently necessary—not as luxury, as foundation. Trauma fuels the blind spots. The parallel realities are trauma responses at collective scale.

Therapy itself has to change. We have to learn to actually live together—not manage or avoid each other. Western history is largely the story of managing avoidance: tolerance as sophisticated avoidance, transactions as connection without vulnerability, rights as protection from rather than relationship with.

Connection without internal avoidance. That's the task. The parts of yourself you can't face become the parts of others you can't tolerate. We need to see ourselves as multiplicities—communities of parts—and stop splitting thought from emotion. The Cartesian divide is part of what broke us.

The mirrors are shattering. The gears are grinding. The collision is here.

What we build from the fragments depends on whether we can finally stop avoiding—ourselves, each other, reality itself.

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metamodernism, collective psychology, trauma therapy, David Bohm, Guy Debord, Society of the Spectacle, Walter Ong, secondary orality, meme culture, digital colonization, parallel realities, post-truth, Peter Sloterdijk, collective trauma, IFS therapy, parts work, Internal Family Systems, depth psychology, cultural criticism, media theory, political psychology, social media psychology, consciousness, cognitive dissonance, polarization, tribalism, epistemology, philosophy of mind, psychotherapy, mental health, collective healing, systems theory, Jungian psychology, trauma-informed, neoliberalism critique, Frankfurt School, critical theory, internet culture, 4chan, alt-right, counterculture, 1960s, Timothy Leary, collective unconscious, mass psychology, social psychology, complexity theory, emergence, neural networks, brain science, qEEG, Birmingham therapy, Alabama therapist, complex trauma, PTSD, dissociation, emotional regulation, somatic therapy, body-based therapy, Brainspotting, ETT, integrative therapy, holistic psychology, transpersonal psychology, spiritual psychology, meaning crisis, nihilism, existential psychology, phenomenology, hermeneutics, postmodernism, sincerity and irony, authenticity, alienation, anomie, social fragmentation, culture war, political polarization, fake news, misinformation, disinformation, information warfare, attention economy, surveillance capitalism, algorithmic amplification, filter bubbles, echo chambers, radicalization, deradicalization, healing polarization, bridging divides, difficult conversations, conflict resolution, relational therapy, attachment theory, developmental trauma, adverse childhood experiences, ACEs, intergenerational trauma, collective memory, historical trauma, cultural trauma, social healing, community healing, collective resilience, post-traumatic growth, meaning-making, narrative therapy, constructivism, social constructionism, embodied cognition, 4E cognition, extended mind, distributed cognition, enactivism, phenomenological psychology

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metamodernism explained, collective trauma therapy, why society feels broken, David Bohm thought as a system, Guy Debord society of the spectacle explained, understanding political polarization, trauma and politics, why we can't agree on facts, parallel realities psychology, meme culture analysis, internet psychology, collective psychology theory, therapy for our times, parts work IFS, internal family systems explained, depth psychology modern, cultural criticism podcast, media theory podcast, understanding the culture war, healing political division, trauma-informed society, systems thinking psychology, consciousness and society, meaning crisis solutions, why communication is impossible, post-truth psychology, collective healing trauma, Birmingham Alabama therapist, complex trauma treatment, Brainspotting therapy, somatic experiencing therapy, integrative psychotherapy, holistic mental health, transpersonal therapy, spiritual psychology podcast, existential therapy, phenomenological therapy, social psychology podcast, mass psychology explained, collective unconscious modern, Jung and politics, critical theory psychology, neoliberalism and mental health, capitalism and trauma, social media mental health, algorithm psychology, attention economy effects, filter bubble psychology, radicalization psychology, bridging political divides, healing polarization therapy, difficult conversations psychology, relational psychotherapy, attachment and society, developmental trauma society, intergenerational trauma healing, collective resilience building, post-traumatic growth society, narrative therapy culture, embodied cognition society, extended mind theory

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In the second century, the Gnostics believed our world was a false reality created by a confused lesser god known as the Demiurge. Today, we are trapped in a modern equivalent: a labyrinth of metrics, models, and algorithms that dictate our lives while entirely missing our humanity.

In Part 7 of The Mirror World, we dissect the collapse of institutional sense-making and the profound psychological toll of living inside the "fake world." Drawing on the histories of standardized testing, the DSM, and economic modeling, we explore how disciplines retreated behind "mechanical objectivity" to defend against insecurity—and how the profit motive locked us inside these models.

Ultimately, we confront the modern pinnacle of this trap: Large Language Models (LLMs). We examine why AI is not the solution, but rather the ultimate simulacrum—the ghost of the human archive that performs the gesture of understanding while severing us from the real.

To escape the mirror, we turn to the late psychologist James Hillman. Reclaiming our soul’s calling—our daimon—requires more than just new metrics or better prompts. It requires us to do the one thing the algorithm cannot: grieve.

• The Gnostic Metaphor: Why the ancient heresy of the Demiurge maps perfectly onto our modern crisis of professional legitimacy and institutional failure.

• The Insecurity of Metrics: How fields like economics, education, and psychology replaced human judgment with mechanical numbers to shield themselves from criticism (featuring the work of Theodore Porter and Adam Curtis).

• The LLM Revelation: Why AI language models are the ultimate "ghosts"—averaging out the wisdom of the dead without carrying forward their demands or soul.

• Hillman’s Acorn Theory: Why modern systems reclassify our deepest callings and emotional truths as disorders, inefficiencies, or trauma.

• The Necessity of Grief: Why breaking the cycle of the "metamodern oscillation" demands that we stop optimizing and start mourning what we've lost.

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• Theodore Porter: Trust in Numbers

• Adam Curtis: The profit motive, the Nixon shock, and the "fake world"

• James Hillman: Lament of the Dead and The Soul's Code * Jason Ananda Josephson Storm / Metamodernism: The oscillation between grand narratives and infinite complexity. Metamodernism, AI Philosophy, Large Language Models Critique, James Hillman Acorn Theory, Adam Curtis Fake World, Gnosticism and Tech, Meaning Crisis, Institutional Decay, Theodore Porter Trust in Numbers, Algorithmic Determinism, Depth Psychology, Simulacra, Sensemaking, 2026 Tech Culture, Societal Grief

• Find More information and resources at our Hoover, AL therapy clinic website. 

Drawing on a wide synthesis of philosophy, media theory, and history, we deconstruct how the "map ate the territory." From Jean Baudrillard’s simulacra to the predictive text of modern Large Language Models, we examine the uncanny reality of living inside a model that only knows what the dead have written. If the internet is a séance and your digital profile is a voodoo doll, what happens to the biological original?

In this episode, we unpack:

• The Precession of Simulacra: How credit scores and algorithmic risk models generate the reality they claim to measure.

• The Bureaucracy of the Dead: Why modern AI is less an artificial intelligence and more an industrialization of our ancestors, echoing the warnings of James Hillman.

• Digiphrenia & The Voodoo Doll: Douglas Rushkoff’s narrative collapse and Jaron Lanier’s terrifying metaphor for the modern attention economy.

• The Numbers Shield: Theodore Porter’s revelation that "mechanical objectivity" and rigid quantification are actually defense mechanisms used by fragile institutions.

• Spheres & Foam: Peter Sloterdijk’s theory on why we retreat into fragile, toxic digital bubbles when our shared reality fractures.

We didn't just build tools; we built environments. And when the machine becomes the environment, its logic becomes our logic. Join us as we look for the gap in the code—the unquantifiable silence where true human agency still survives.

Concepts & Thinkers Discussed: Adam Curtis, Jean Baudrillard, Marshall McLuhan, Naomi Klein, Shoshana Zuboff, James Hillman, and Peter Sloterdijk.

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In this episode, I’m joined by Tania Kalkidis for a deep, evidence-based conversation on the growing gap between research, academic psychology, and real-world clinical practice — with a sharp focus on the DSM and its role in modern mental health care.

Together, we unpack the challenges of evidence-based practice in psychology, questioning how closely current diagnostic frameworks align with the latest scientific research. We explore where clinical practice diverges from academic psychology, why this matters for clients and clinicians alike, and how systemic pressures shape diagnostic decision-making.

A key focus of this conversation is the Australian mental health system, including how DSM-driven practice operates within local funding, training, and service delivery models — and how this compares to psychological practice in the United States. We examine similarities and differences in diagnosis, treatment pathways, professional accountability, and the influence of insurance and policy on clinical care.

This episode is essential listening for psychologists, therapists, mental health professionals, students, researchers, and anyone interested in how psychology is actually practiced versus how it’s taught and studied. If you care about scientific integrity, ethical practice, and the future of mental health diagnosis, this conversation offers clarity, critique, and nuance.

Topics covered include:

• Evidence-based practice vs. diagnostic tradition

• Limitations and controversies surrounding the DSM

• Clinical psychology and academic research misalignment

• Mental health systems in Australia vs. the United States

• Implications for clinicians, clients, and policy

🔍 Keywords: evidence-based practice, DSM criticism, clinical psychology, academic psychology, Australian mental health system, US vs Australia psychology, psychological diagnosis, mental health research Find More information and resources at our Hoover, AL therapy clinic website. 

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Why does modern mental health care often feel like a bureaucratic ritual rather than a healing encounter? In Part 5 of The Absence of Idols, we explore how psychiatry emptied the temple of meaning and replaced it with a checklist.

We begin with the ancient dream of Addudûri and the terror of an empty temple, using it as a map to understand our current crisis. Drawing on the work of historian Theodore Porter and physicist Richard Feynman, we dismantle the "Cargo Cult Science" of the mental health system—a system that builds perfect wooden control towers but cannot land the plane.

From the rigid authoritarianism of James Dobson’s Focus on the Family to the "mechanical objectivity" of the DSM, we examine how weak institutions use metrics to hide their lack of authority. We also look at the "lacuna"—the institutional blind spot that prevents experts from seeing the harm they cause—and why deconstructing religion without reconstructing meaning has left us vulnerable to the return of monsters.

In this episode, we cover:

• The Cargo Cult of Psychiatry: Why "evidence-based" protocols often function like coconut headphones—mimicking science without the substance.

• Mechanical vs. Disciplinary Objectivity: How the mental health system traded trained wisdom for insurance-friendly checklists.

• The Lacuna Effect: Why institutions are literally blinded to their own biases (and how the brain fills in the gaps).

• Deconstruction Dangers: Why stripping away context without offering new metaphors creates a vacuum filled by conspiracy theories and extremism.

Mentions & References:

• Richard Feynman’s "Cargo Cult Science" address (Caltech, 1974)

• Theodore Porter, Trust in Numbers

• The Dream of Addudûri (Mesopotamian texts)

• James Dobson & Focus on the Family critiques

• The Rosenhan Experiment

• Wilhelm Reich, Fritz Perls, and Somatic Experiencing

Mental Health, Psychiatry Critique, Cargo Cult Science, Psychology, Trauma, James Dobson, Philosophy of Science, Theodore Porter, Somatic Therapy, Institutional Trust.

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Why is the most therapy-literate generation in history also the most depressed?

This episode traces the hidden history connecting Cold War game theory, a 1964 pop psychology bestseller, and the mental health crisis devastating Gen Z.

The thread starts with John Nash—the schizophrenic mathematician who built models assuming all humans are paranoid, self-interested calculators. It runs through Eric Berne's "Games People Play," which taught millions that relationships are just strategic transactions. It continues through Reagan, Thatcher, and the rise of CBT—a therapy model that treats your mind like buggy software. And it ends with a generation drowning in optimization, starving for meaning, and wondering why all their self-knowledge isn't helping.

Featuring the tragic story of George Price, the scientist who slit his own throat trying to disprove his equation proving love is just calculation. Plus: why therapists can't legally unionize, how a secret committee of surgeons sets the price of your mental healthcare, and why the "just do it yourself" wellness movement is the final victory of the worldview that broke us.

This isn't self-help. This is an autopsy of the assumptions we've been living inside.

Topics covered: Game theory and psychology, Eric Berne transactional analysis, Adam Curtis The Trap, John Nash Beautiful Mind, CBT criticism, Gen Z mental health crisis, Theodore Porter Trust in Numbers, neoliberalism and therapy, Rosenhan experiment, C. Thi Nguyen gamification, purpose vs point, George Price equation, Wilhelm Reich, depth psychology, mental health policy

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Analyzing America’s Healthcare Regulations and Their Effect on Us: Why the Law Prevents Therapists from Organizing While Allowing a Private Committee to Fix Prices for the Entire Medical System

https://gettherapybirmingham.com/can-therapists-start-a-union-spoiler-alert-they-cant/

If you hang around therapist forums long enough, you will see it happen. It operates with the regularity of the tides. Someone posts a thread, usually after receiving a contract from an insurance company offering 1998 rates for 2025 work, and asks the obvious question:

“We are the ones providing the care. The system collapses without us. Why don’t we just all go on strike? Why don’t we form a union and demand fair pay?”

It is a logical question. In almost every other sector of the economy, workers who feel exploited band together to negotiate better terms. Screenwriters shut down Hollywood to get paid for streaming residuals. Auto workers walk off the line. Teachers fill the state capitol. Nurses at major hospital systems have successfully unionized and won significant concessions. So why, in the midst of a national mental health crisis, does the mental health workforce remain so politically impotent?

The answer is not that we lack will. It is not that we lack organization. The answer is that for private practice therapists, forming a union is a federal crime.

This is not a political manifesto. It is an analysis of the bizarre regulatory environment that governs American healthcare, a system of antitrust laws, shadow committees, and bureaucratic classifications that effectively strips clinicians of their bargaining power while empowering the corporations that pay them. If you want to understand why corporate tech monopolies are ruining therapy, or why the corporatization of healthcare feels so suffocating, you have to understand the legal straitjacket we are all wearing. And you have to understand the one group that is allowed to set prices, the one group exempt from the rules that bind the rest of us.

The primary reason therapists cannot unionize dates back to the era of oil barons and railroad tycoons. The Sherman Antitrust Act of 1890 was designed to prevent massive corporations like Standard Oil from colluding to fix prices and destroy the free market. It prohibits “every contract, combination… or conspiracy, in restraint of trade.” The law was a response to genuine abuses: companies buying up competitors, dividing territories, and coordinating prices to gouge consumers who had no alternatives.

Here is the catch: In the eyes of the federal government, a private practice therapist is not a “worker.” You are a business entity. Even if you are a solo practitioner struggling to pay rent in a subleased office, seeing clients between crying in your car and eating lunch at your desk, the law views you as the CEO of a micro-corporation. You are classified as a 1099 independent contractor, not a W-2 employee, and that distinction makes all the difference in the world.

If two workers at Starbucks talk about their wages and agree to ask for a raise, that is “collective bargaining,” which is protected by the National Labor Relations Act. But if two private practice therapists talk about their reimbursement rates and agree to ask Blue Cross for a raise, that is “price-fixing.” It is legally indistinguishable, in the eyes of the Federal Trade Commission, from gas stations conspiring to raise the price of unleaded.

It sounds absurd, but the FTC takes it deadly seriously. When independent contractors organize to demand higher rates, when they share information about what they are being paid and coordinate their responses, they are engaging in horizontal price-fixing, one of the most serious violations of antitrust law. The Sherman Act provides for criminal penalties, including fines and imprisonment. The law that was meant to break up monopolies is now used to prevent social workers from asking for a cost-of-living adjustment.

The irony is crushing. The same regulatory framework that prevents two therapists from discussing their rates allows massive insurance conglomerates to merge repeatedly, concentrating buyer power in fewer and fewer hands. UnitedHealth Group, for example, has acquired dozens of companies over the past two decades, becoming the largest healthcare company in the United States. When they offer a “take it or leave it” contract to providers, they do so with the full knowledge that fragmented, legally prohibited from organizing therapists have no counter-leverage. The antitrust laws, designed to prevent monopoly power, have created a system where sellers are atomized and buyers are consolidated. Economists call this “monopsony,” and it is precisely the market distortion the Sherman Act was supposed to prevent.

For a long time, doctors and lawyers thought they were exempt from these laws. They argued that they were “learned professions,” not mere tradespeople, and therefore above the grubby laws of commerce. They believed that their ethical obligations to patients and clients set them apart from the rules that governed steel mills and meatpacking plants. Medicine was a calling, not a business, and surely the government would not regulate the sacred doctor-patient relationship as if it were a commercial transaction.

That illusion was shattered in 1975 by the Supreme Court case Goldfarb v. Virginia State Bar. The case involved lawyers, not doctors, but its implications cascaded through every licensed profession in America. The Goldfarbs were purchasing a home and needed a title examination. The Virginia State Bar had established a minimum fee schedule for such services, and every lawyer they contacted quoted the exact same price. They sued, arguing that this fee schedule was illegal price-fixing.

The Supreme Court agreed. In a unanimous decision, the Court ruled that professional services, including legal and medical advice, are “trade or commerce” subject to antitrust laws. The “learned profession” exemption, which had been assumed but never explicitly established in law, was declared a myth. “The nature of an occupation, standing alone,” the Court wrote, “does not provide sanctuary from the Sherman Act.”

This ruling was intended to lower prices for consumers by preventing lawyers from setting minimum fees, and in that narrow sense it was a good thing. But in healthcare, it had a catastrophic side effect: it made it illegal for doctors and therapists to band together to resist the pricing power of insurance companies. The “learned profession” exemption is dead. We are now just businesses, and businesses are not allowed to hold hands.

This creates the illusion of progress: we have “free market” competition among providers, but monopsony power among payers. It is a market where the sellers are forbidden from organizing, but the buyers are allowed to merge until they are too big to fail. The result is not a free market at all. It is a market designed to transfer wealth from one class (providers) to another (insurers and administrators), with the law itself serving as the enforcement mechanism.

If therapists cannot collude to set prices, surely nobody else can, right? Wrong.

There is one group in American healthcare that is allowed to meet in a room, decide what every doctor’s time is worth, and set prices for the entire industry. It is called the RUC, the AMA/Specialty Society Relative Value Scale Update Committee. And understanding the RUC is the key to understanding why talk therapy is dying in the medical model, why psychiatrists abandoned the couch for the prescription pad, and why your insurance company offers you a ghost network of providers who never answer the phone.

To comprehend the current crisis in mental health economics, one must excavate the foundations of the physician payment system. Prior to 1992, Medicare reimbursed physicians based on a system known as “Customary, Prevailing, and Reasonable” charges. Under this system, physicians were paid based on their historical billing charges. It was inherently inflationary; it rewarded those who raised their fees most aggressively and created wide geographic disparities for identical services.

In response to spiraling costs, Congress passed the Omnibus Budget Reconciliation Act of 1989, mandating a transition to a fee schedule based on the resources required to provide a service. This birthed the Resource-Based Relative Value Scale. The intellectual architecture for this system was developed by a team of economists at Harvard University, led by William Hsiao. Hsiao’s team sought to create a “unified theory” of medical value, attempting to quantify the “work” involved in disparate medical acts, comparing the cognitive intensity of a psychiatric evaluation with the technical skill of a hernia repair.

The Harvard study was revolutionary. It promised to level the playing field, suggesting that cognitive services, the thinking and talking that comprises primary care and mental health, were vastly undervalued relative to surgical procedures. Had Hsiao’s original recommendations been implemented purely, the income gap between generalists and specialists might have narrowed significantly. But the administrative complexity of assigning values to over 7,000 Current Procedural Terminology codes overwhelmed the Health Care Financing Administration.

Into this administrative vacuum stepped the American Medical Association. The AMA, fearing that the government would unilaterally set prices, proposed a “partnership.” They would convene a committee of experts to maintain and update the relative values, providing this labor-intensive service to the government at no cost. The government accepted. Thus, in 1991, the RUC was born, not as a government agency, but as a private advisory body with unparalleled influence over public funds.

The RUC’s claim to legitimacy rests on its status as an “expert panel.” But a structural analysis of its composition reveals a profound bias that mimics the governance of a cartel designed to protect incumbent interests.

The committee consists of 32 members, but power is concentrated in the 29 voting seats. Of these, 21 seats are appointed by major national medical specialty societies. The distribution is not proportional to the volume of services provided to Medicare beneficiaries, nor is it proportional to the physician workforce. Instead, it is frozen in a historical moment that favored high-technology specialties. Primary care physicians, who perform roughly 45 to 50 percent of Medicare work, hold approximately 4 to 5 seats, giving them about 17 percent of the vote. Procedural and surgical specialties, including surgery, radiology, and anesthesiology, hold 15 to 18 seats, giving them roughly 60 percent of the vote despite performing only 35 to 40 percent of Medicare work.

The American Psychiatric Association holds a single seat. One seat. This lone representative must negotiate with a supermajority of specialists, neurosurgeons, cardiothoracic surgeons, radiologists, and ophthalmologists, whose financial interests are often diametrically opposed to the valuation of cognitive work.

The cartel dynamic is enforced by a statutory requirement of budget neutrality. The Medicare Physician Fee Schedule is a zero-sum game. If the total relative value units projected for a given year exceed the budget, a “scaler” is applied to reduce the conversion factor, effectively cutting everyone’s pay. Therefore, any proposal to increase the value of psychotherapy, which would increase the total RVU spend, effectively asks every surgeon in the room to take a pay cut to fund the raise for psychiatrists. Given that a two-thirds majority is required to pass a recommendation, the procedural bloc holds absolute veto power over any redistribution of wealth.

A hallmark of cartel behavior is the restriction of information. For nearly two decades, the RUC operated in near-total secrecy. While recent years have seen minor concessions to transparency, such as the publication of vote totals, the core deliberative process remains opaque.

RUC meetings are private. The public, the press, and even non-RUC physicians are largely barred from attending the deliberations where billions of tax dollars are allocated. Participants, including the specialty advisors who present data, must sign strict non-disclosure agreements. These agreements prevent them from discussing the specific tradeoffs, deals, or arguments made within the chamber. A former RUC participant described these agreements as “draconian,” designed to insulate the committee from public accountability.

The Government Accountability Office and the Center for American Progress have noted the inherent conflict of interest. The individuals setting the prices are the same individuals who receive the payments. Unlike a regulatory agency, where officials are salaried and divested of industry assets, RUC members are practicing physicians whose personal incomes are directly tied to the decisions they make.

This secrecy serves a functional purpose: it allows for “logrolling.” A representative from Orthopedics might support an inflated value for a Cardiology code in exchange for Cardiology’s support on a Knee Replacement code. This “I’ll scratch your back” dynamic creates an upward pressure on procedural values that excludes those outside the dominant coalition, specifically primary care and mental health.

Why has the Department of Justice not broken up this cartel? The legal shield is the Noerr-Pennington Doctrine. This Supreme Court doctrine establishes that private entities are immune from antitrust liability when they are petitioning the government. Because the RUC technically only “recommends” values to CMS (that is petitioning), and CMS “decides” (that is government action), the RUC is protected by the First Amendment right to petition.

This legal loophole allows the RUC to operate with monopolistic characteristics without fear of prosecution, provided CMS continues to go through the motions of “reviewing” the recommendations. And CMS accepts those recommendations over 90 percent of the time. Because private insurance companies generally base their rates on Medicare, this private committee effectively sets the price of healthcare for the entire country.

If independent therapists did this, if they gathered in a room and agreed on what their services should cost, they would face criminal prosecution. But because the RUC operates under the fiction of “advising” the government, it is protected. The same regulatory framework that criminalizes therapist solidarity provides cover for industry-wide price coordination by the most powerful medical specialties.

To control a market, one must control its currency. In American medicine, that currency is the Relative Value Unit. Every medical service, from a 15-minute therapy session to a heart transplant, is assigned a total RVU value. This value is the sum of three components: the Work RVU, which accounts for physician time, technical skill, mental effort, and judgment; the Practice Expense RVU, which covers overhead costs like rent, staff, and equipment; and the Malpractice RVU, which reflects professional liability insurance costs.

The Work RVU, which comprises roughly 50 to 55 percent of the total value, is determined by RUC surveys. When a code is flagged for review, the relevant specialty society distributes a survey to a sample of its members. These respondents are asked to estimate the time and intensity of the service compared to a “reference service.”

This methodology violates several principles of statistical validity. The surveys are voluntary and distributed by the specialty societies themselves. The respondents are typically those most active in the society and most invested in maximizing reimbursement, advocates rather than neutral observers. The sample sizes are often shockingly small; RUC surveys frequently rely on fewer than 50 or 70 respondents to set the price for services performed millions of times annually. A sample of 30 orthopedic surgeons might determine the value of a procedure costing Medicare billions.

The most critical variable in the RUC equation is time. The Work RVU is conceptually derived from the formula: Work equals Time multiplied by Intensity. Therefore, inflating the time estimate is the most direct route to inflating the price.

Independent studies by RAND and the Urban Institute, often using objective data like Operating Room logs, have consistently shown that the RUC overestimates the time required for surgical procedures. A procedure valued by the RUC as taking 60 minutes may, in reality, take 30 minutes. This creates an arbitrage opportunity. If a gastroenterologist can perform a “60-minute” colonoscopy in 20 minutes, they can effectively perform three procedures in the time allotted for one. They bill for three hours of work in one hour of real time. This “efficiency gain” is captured entirely by the physician as profit.

Psychotherapy cannot utilize this arbitrage. CPT codes for psychotherapy are explicitly time-based in their definition. Code 90832 requires 16 to 37 minutes. Code 90834 requires 38 to 52 minutes. Code 90837 requires 53 minutes or more. A psychiatrist cannot perform a 60-minute therapy session in 20 minutes; doing so constitutes fraud. Therefore, the revenue of a psychotherapist is capped by the linear passage of time. They can sell, at maximum, roughly 8 to 10 units of labor per day. A proceduralist, aided by RUC-inflated time assumptions, can sell 20 or 30 units of “RUC time” in the same day.

This structural discrepancy creates a widening income gap that no amount of “hard work” by the therapist can close. It is not a market failure. It is market design.

The RUC’s bias is not merely structural; it is philosophical. The committee, dominated by surgeons and proceduralists, consistently values “doing things to people,” cutting, scanning, injecting, far more highly than “talking to people,” diagnosing, counseling, managing complex chronic conditions. This creates a regulatory environment that functions as a de facto wealth transfer from cognitive care to procedural care.

In 2013, a major revision of psychiatry codes exposed this bias in stark relief. Previously, psychiatrists used codes that bundled the medical evaluation with the psychotherapy. The new system required psychiatrists to bill an E/M code for the medical management plus an “add-on” code for psychotherapy. While intended to improve transparency, this change exposed psychotherapy to the raw mechanics of the RUC’s valuation bias. By isolating the “therapy” component, the committee could subject it to rigorous cross-specialty comparison. And the committee, dominated by surgeons, views “talking to a patient” as low-intensity work compared to “operating on a patient.”

The economic signal was clear. This created the 15-minute med check culture not because psychiatrists stopped caring, but because the regulatory environment made relational care financial suicide. It effectively “illegalized” the practice of deep, slow psychiatry for anyone who wanted to take insurance.

When therapists ask about collective bargaining, lawyers will often point them to the only legal loophole available: the “Messenger Model.”

In this model, a third party (the messenger) acts as an intermediary between a group of providers and an insurance company. The messenger takes the insurance company’s offer and conveys it to each therapist individually. Each therapist must then make a unilateral, independent decision to accept or reject it.

The messenger is strictly forbidden from negotiating. They cannot say, “The group rejects this.” They cannot say, “We want 10% more.” They cannot advise the therapists on what to do. They can only carry messages.

This is why “Independent Practice Associations” are often toothless. In the 2008 case North Texas Specialty Physicians v. FTC, the Fifth Circuit Court of Appeals made clear that if an IPA actually tries to leverage its numbers to demand better rates, it violates antitrust laws. If it follows the messenger model, it has no leverage. It is a “heads I win, tails you lose” regulatory structure designed to protect payers, not providers.

The only exception is “clinical integration,” where providers genuinely merge their practices, share infrastructure, and accept joint financial risk. But this requires substantial capital investment and essentially means ceasing to be an independent practitioner. It is a legal pathway available mainly to large physician groups and hospital systems, not to solo therapists working out of rented offices.

When a cartel sets a price below the market equilibrium, suppliers exit the formal market. This is precisely what has happened in psychotherapy.

Mental health providers generally have lower overhead than surgeons. They do not need MRI machines or sterile surgical suites. And they face high consumer demand; the national mental health crisis ensures a steady stream of people seeking services. This gives them an “exit option” that proceduralists do not have. They can refuse to accept insurance and operate as cash-only businesses.

The statistics are stark. Nearly 50 percent of psychiatrists do not accept commercial insurance, compared to less than 10 percent of other specialists. A 2023 survey indicated that 64 percent of private practice therapists planned to increase their cash-pay rates. Research published in Health Affairs Scholar found that patients are 10.6 times more likely to go out-of-network for mental health care than for medical/surgical care.

This mass exodus is a rational economic response to RUC-suppressed rates. If the RUC says an hour of therapy is worth $100 via the RVU-to-dollar conversion, but the market demand is willing to pay $250, the provider will leave the RUC-controlled sector. They are not abandoning their profession; they are abandoning a pricing regime that values their work at less than half its market rate.

The RUC’s pricing failure creates “Ghost Networks,” directories filled with providers who are ostensibly “in-network” but are functionally inaccessible. They are either full, not accepting new patients, retired, have moved, or simply do not respond to inquiries from insurance-based patients because the administrative burden of prior authorizations and clawbacks outweighs the suppressed fee.

This is not a “shortage” of providers in the absolute sense. There is no shortage of therapists in private practice. There is a shortage of therapists willing to work at the RUC-determined price point. The insurance directories are graveyards of phantom availability, creating the illusion of access where none exists.

The central thesis of the RUC’s defenders is that they “control costs.” By strictly managing RVUs, they claim to save taxpayer money.

In psychotherapy, this logic backfires catastrophically. By suppressing reimbursement rates to a level that drives providers out of the network, the RUC forces patients into the cash market. The theoretical in-network cost might be a $20 copay with the insurer paying $100. The actual out-of-network cost is $250 cash out-of-pocket, paid in full by the patient.

Thus, the “cost of therapy” for the consumer skyrockets. Therapy becomes a luxury good, accessible only to those with disposable income. For the poor and middle class, the “cost” is effectively infinite, because the service becomes inaccessible. The RUC’s cost-control measure for the system becomes a cost-multiplier for the patient. It shifts the financial burden from the risk pool, where it belongs, to the individual, where it causes maximum harm.

The RUC sends powerful economic signals to medical students making career decisions. When a student observes that a dermatologist or radiologist can earn $500,000 working regular hours, while a psychiatrist earns $240,000 handling emotional trauma and on-call emergencies, while a primary care doctor earns even less, the choice is clear for those motivated by financial security.

The undervaluation of cognitive codes discourages the best and brightest from entering mental health and primary care. The cartel’s pricing structure creates a perpetual labor shortage in the fields most needed for public health, while creating a surplus in high-margin procedural specialties. We then wonder why there are not enough psychiatrists, why primary care is in crisis, why mental health access is collapsing. The answer is in the price signal, and the price signal is set by a committee of proceduralists meeting behind closed doors.

The question “Why can’t therapists start a union?” is not just a labor question. It is a window into the broken soul of American healthcare.

We have built a system where a secret committee of proceduralists can legally fix prices to favor surgery over therapy, but a group of social workers cannot band together to ask for a living wage. We have utilized laws meant to break up Standard Oil to break up the solidarity of caregivers. The same regulatory framework that criminalizes therapist coordination provides legal cover for industry-wide price coordination by the most powerful medical specialties.

The result is a regulatory environment that drives doctors crazy, burns out therapists, and leaves patients navigating a fragmented, assembly-line system that was never designed to heal them. It was designed to process them.

Until we confront the legal architecture of this system, the RUC, the Sherman Act, the 1099 trap, we will remain powerless to change it. And the reality of therapy is that quick fixes, whether in treatment or in policy, usually end up costing us more in the end.

Some states are beginning to push back. New York and California have implemented strict network adequacy standards requiring mental health appointments within 10 business days. These regulations force insurers to expand their networks, which means they must attract providers, which means they must raise reimbursement rates above the RUC/Medicare floor. It is effectively a state-level override of the RUC cartel, forcing capital back into the mental health labor market. The Medicare Payment Advisory Commission has long advocated for stripping the RUC of its power, proposing the use of empirical data, tax returns, payroll records, practice invoices, to set values automatically.

But these are patchwork solutions to a systemic problem. The fundamental issue remains: we have created a healthcare system that knows the price of everything and the value of nothing. We have engineered a system where the only way to survive is to stop acting like a healer and start acting like a factory. And we have wrapped this system in a legal framework that criminalizes resistance while protecting the status quo.

The hands are tied. But at least now we can see the ropes.

For those interested in the primary sources and legal texts that underpin this analysis, the following external resources provide high-trust verification of the claims made above:

• Goldfarb v. Virginia State Bar, 421 U.S. 773 (1975): The Supreme Court decision that ended the “learned profession” exemption from antitrust laws. Read the Oyez Summary.
• The Sherman Antitrust Act (15 U.S.C. §§ 1–7): The foundational text of US antitrust law prohibiting restraint of trade. Read the Document at the National Archives.
• North Texas Specialty Physicians v. Federal Trade Commission (5th Cir. 2008): A key ruling establishing that independent physicians cannot collectively bargain on fees without financial integration. Read the Court Opinion.
• FTC/DOJ Statements of Antitrust Enforcement Policy in Health Care (1996): The federal guidelines explaining the “Messenger Model” and the narrow exceptions for clinical integration. Read the Guidelines (PDF).
• The RUC (AMA/Specialty Society RVS Update Committee): The AMA’s own description of the committee structure and its role in valuing physician work. Visit the AMA RUC Page.
• “Special Deal” by Haley Sweetland Edwards (Washington Monthly, 2013): An investigative deep-dive into how the RUC operates and its impact on primary care vs. specialty pay. Read the Investigation.
• The National Labor Relations Act (NLRA): The law governing the right to unionize, which specifically excludes independent contractors. Read the NLRA.
• Laugesen, Miriam J. Fixing Medical Prices: How Physicians Are Paid. Harvard University Press, 2016. The definitive scholarly analysis of the RUC’s history, structure, and influence on American healthcare pricing.
• Government Accountability Office. “Medicare Physician Payment Rates: Better Data and Greater Transparency Could Improve Accuracy.” 2015. GAO’s critical analysis of RUC methodology and conflicts of interest.
• Center for American Progress. “Rethinking the RUC.” 2015. Policy analysis of the RUC’s structural bias against primary care and cognitive services.
• Health Affairs Scholar. “Insurance Acceptance and Cash Pay Rates for Psychotherapy in the US.” 2023. Empirical research on out-of-network utilization in mental health care.
• Medicare Payment Advisory Commission (MedPAC). “Report to the Congress: Medicare and the Health Care Delivery System.” 2024. Annual policy recommendations including proposals for reforming physician fee schedule methodology.
• Get Therapy in Hoover, Alabama.

Joel Blackstock, LICSW-S, is the Clinical Director of Taproot Therapy Collective in Hoover, Alabama. He specializes in complex trauma treatment and writes at GetTherapyBirmingham.com.

The Archaeology of a Label: What We Forgot About Diagnosis and Why It Matters Now

The book that decides if you're sane was written by the military to process soldiers. The committees that define your mental illness hold "typewriter parties" where they shout symptoms until someone wins. And the federal government declared the whole thing scientifically invalid—two weeks before the latest edition dropped.

In this episode, Joel Blackstock, LICSW-S, takes you inside the bizarre, hidden history of the DSM—the document that shapes every therapy session, every prescription, every insurance claim in American mental health. You'll learn:

• Why the DSM started as an Army logistics manual, not a medical document
• How a single awkward psychiatrist named Robert Spitzer staged a coup against Freud using checklists and political horse-trading
• The "dopamine miracle" that saved psychiatry from total collapse—and the price we're still paying
• Why the biggest research agency in mental health publicly divorced the DSM and nobody noticed
• What Joseph Campbell and Star Wars have to do with the therapy your insurance won't cover

This isn't anti-psychiatry. This is pro-understanding. Because the system isn't broken by accident—it was built this way. And if we want to fix it, we have to see how we got here.

"The DSM was never a description of nature. It was a set of administrative protocols created by the military, adapted by the bureaucracy, defended by a profession fighting for legitimacy, and captured by industries seeking profit."

Get Therapy in Hoover, Alabama.

Subscribe. Share. And maybe question that diagnosis.

More @ https://gettherapybirmingham.com/

Episode Description:

https://gettherapybirmingham.com/is-the-dsm-dying-rethinking-suffering/

It dictates every diagnosis you receive, every medication you’re prescribed, and every insurance dollar spent on your mental health. But what if the "Bible of Psychiatry" isn’t actually scientific?

Pull back the curtain on the Diagnostic and Statistical Manual of Mental Disorders (DSM) to reveal a document in crisis. From the secret backroom deals that voted diagnoses into existence to the "checklist revolution" that stripped therapy of its meaning, we investigate how American mental healthcare became a system of billing codes rather than healing.

We explore the infamous Rosenhan "Thud" Experiment that humiliated the psychiatric establishment, the accidental creation of "false epidemics" like ADHD and Bipolar II, and why the National Institute of Mental Health (NIMH) effectively abandoned the DSM years ago.

Most importantly, we ask the hard question: Why does the system demand you be "broken" to get help, yet deny you care if you are "functioning" enough to work?

If you have ever felt misunderstood by a diagnosis, frustrated by the medical system, or wondered why your "high-functioning" suffering doesn't seem to count, this episode is the validation you’ve been waiting for.

In This Episode, We Cover:

• The "Thud" Experiment: How 8 sane people got committed to asylums and proved psychiatry couldn't tell the difference between madness and sanity.

• Reliability vs. Validity: Why the DSM prioritized "agreeing on a label" over "finding the cure."

• The Productivity Trap: How the "Clinical Significance Criterion" denies care to people who are suffering but still employed.

• The "False Epidemics": A look at how diagnostic inflation created the modern ADHD and Autism boom.

• The Divorce of Psychiatry & Therapy: Why your psychiatrist doesn’t do therapy anymore (and why that matters).

• The Future: Moving beyond the checklist toward a model of narrative, systems, and human connection.

Quote from the Episode: "The DSM is not a description of nature. It is a description of what American healthcare requires nature to be."

Resources Mentioned:

• The Myth of Mental Illness by Thomas Szasz

• The Book of Woe by Gary Greenberg

• The STAR*D Study’s true remission rates (2.7%)

• Hierarchical Taxonomy of Psychopathology (HiTOP)

Connect & Listen: Subscribe to hear more critical investigations into the mental health system. If this episode resonated with you, please leave a review and share it with a friend who needs to hear that they are more than a billing code.

Keywords for SEO: Mental Health, DSM-5, Psychiatry, Psychology, Trauma, ADHD, Neurodivergence, Joel Blackstock, Taproot Therapy, Clinical Depression, Bipolar Disorder, Big Pharma, Medical History, Rosenhan Experiment.

More @ Get Therapy in Hoover, Alabama.

Joseph Campbell is arguably one of the most influential intellectuals of the twentieth century. If you have watched a Marvel movie or read a modern fantasy novel or sat in a screenwriter’s workshop you have encountered his fingerprints. George Lucas explicitly credited Campbell’s The Hero with a Thousand Faces as the structural backbone of Star Wars. Every major Hollywood studio has copies of his work floating around their development offices.

Even filmmakers who actively deconstruct his monomyth model still have to be in conversation with Campbell to do so. You cannot escape him if you are telling stories in the Western tradition.

But here is the thing about Joseph Campbell that we need to hold in our minds when we think about what psychology has become. He was a showman. He was a legitimate scholar but also someone who understood that the truth sometimes needs a little theatrical assistance.

One of Campbell’s favorite presentation techniques involved showing an image of ancient bear bones that were perhaps two million years old and discovered in a cave. The bones had been arranged in a particular way with pieces shoved back into the bear’s mouth.

Campbell would present this with his characteristic gravitas and explain that the ancients understood that nature must eat of itself. They knew that to take life is to participate in a cyclical loop of giving and receiving. The bear consuming itself was a ritual recognition that we are all food for something else.

It is a beautiful interpretation. It is probably even partially true. We know through depth psychology and early anthropology that prehistoric humans were almost certainly trying to make meaning of existential realities. Ritual practices around death and consumption are well documented across cultures. Campbell was not fabricating this from nothing.

But also come on Campbell. These are two million year old bones shoved in a hole. Maybe the jaw just collapsed that way. Maybe soil shifted. Maybe an animal disturbed them centuries after burial. He did not know. He could not know. And yet he presented it with the confidence of revealed truth.

Here is why this matters. Campbell’s influence is incalculable despite his methodological looseness. He told a story that resonated so deeply with something in the human psyche that it became the invisible architecture of our entire entertainment industry. He was not objectively right about those bear bones but he was pointing at something real about how humans make meaning. The story he told about that meaning making was more powerful than any peer reviewed paper could have been.

We need to remember this when we think about psychotherapy and what it has become.

When I first entered the field of psychotherapy I had a fantasy. I thought I was going to be Joseph Campbell. I was going to find my way to someplace like Berkeley and immerse myself in the grand conversation between psychology and mythology and anthropology and philosophy. I imagined something like the Esalen Institute in the 1970s where Fritz Perls developed Gestalt therapy and where researchers and mystics and clinicians sat together in hot springs and argued about the nature of consciousness.

Those places barely exist anymore.

What I found instead was a competitive model built on H-indexes and impact factors. I found academic departments that had been siloed into increasingly narrow specializations. Each department defended its territorial boundaries against incursion from neighboring disciplines. The institute model where a psychologist might spend an afternoon talking to an anthropologist about ritual has been systematically dismantled.

What we have instead are specialists who do not read outside their sub specialty and researchers whose entire careers depend on defending one narrow hypothesis. We have an incentive structure that actively punishes the kind of cross pollination that leads to genuine discovery.

This is not just an academic inconvenience. It is a catastrophe for the human sciences and for the actual treatment of patients.

There is a reason Freud stuck around. It is not because psychoanalysis was rigorously validated through randomized controlled trials. It is because as the science writer John Horgan observed old paradigms die only when better paradigms replace them. Freud lives on because science has not produced a theory of and therapy for the mind potent enough to render psychoanalysis obsolete once and for all.

The biomedical model promised us a better story. It told us that humans are biological machines and that suffering is just a mechanical malfunction. It promised that if we could just find the right neurotransmitter or the right gene we could fix the machine.

But look at what that looks like in practice.

It looks like the 15 minute medication management appointment. A person comes in with their life falling apart. They are grieving a divorce or wrestling with the trauma of their childhood or facing a crisis of meaning. And the doctor looks at a checklist. They ask about sleep. They ask about appetite. They ask about energy levels. They treat the symptoms like check engine lights on a dashboard. They prescribe a pill to dim the lights and they send the person away.

It looks like manualized Cognitive Behavioral Therapy. This is the gold standard of evidence based treatment. But in the vacuum of a manual it becomes absurd. A patient might be crying about the loss of a child and a therapist who is strictly adhering to the protocol has to redirect them to the agenda for Module 3 which is identifying cognitive distortions. The model has no room for the tragedy of the situation. It only has room for the erroneous thought that the patient is having about the tragedy.

The result is that by most measures we are not actually helping people more effectively than we were fifty years ago. To understand the depth of this failure, we must look at the “smoking gun” of the psychiatric establishment: the STAR*D study.

For nearly two decades, this massive, taxpayer-funded study was held up as the irrefutable proof that the “medication merry-go-round” worked. It cost $35 million and was cited thousands of times to justify the idea that if a patient didn’t get better on one antidepressant, you simply switched them to another, and then another. The study claimed a “cumulative remission rate” of 67%. It told us that two-thirds of people would be cured if they just complied with the protocol.

This was a lie built on methodological quicksand. A forensic re-analysis of the data (Pigott et al., 2023) revealed that the researchers had inflated their success rates through a series of stunning methodological sleights of hand. The original design called for the Hamilton Rating Scale for Depression (HRSD) to be the primary outcome measure. But when that scale wasn’t showing the numbers they wanted, investigators switched to a secondary, unblinded, self-report questionnaire (the QIDS-SR) which painted a rosier picture.

Furthermore, the re-analysis exposed that hundreds of patients who dropped out due to side effects were excluded from the failure count, effectively scrubbing the negative data. Even worse, over 900 patients who didn’t even meet the minimum severity for depression were included to boost the numbers. When the data was re-analyzed using the study’s original criteria and including all participants, the cumulative remission rate plummeted from 67% to 35%.

But the most damning statistic is the sustained recovery rate. Of the 4,041 patients who entered the trial, only a tiny fraction achieved remission and actually stayed well. When accounting for dropouts and relapses over the one-year follow-up period, a mere 108 patients achieved remission and stayed well without relapsing. That is a sustained recovery rate of 2.7%.

If a heart surgery or cancer treatment had a failure rate of 97.3%, it would be abandoned. Yet, this study was championed by investigators with deep financial ties to the pharmaceutical industry, and the results were codified into clinical guidelines that still rule the profession today. This is the indictment: we have built an entire system of care on a statistical fabrication, prioritizing the protection of the model over the healing of the human.

I have big problems with Freud. I have big problems with classical psychoanalysis. I am more of a Jungian. But here is what the depth psychologists understood that the biomedical model forgot. Humans are not just biological machines. We are meaning making creatures who navigate the world through story. When you take away our stories you do not make us more rational. You make us lost.

This separation of science from narrative has hurt the researchers too. In his book The Ghost Lab journalist Matt Hongoltz-Hetling uses the flock of dodos metaphor to describe this phenomenon. He argues that specialized creatures that are perfectly adapted to narrow environments become extinct when conditions change.

Academic science has become a flock of dodos. A neuroscientist studies one particular brain region. A psychologist studies one particular therapeutic intervention. An anthropologist studies one particular culture.

Nobody is allowed to step back and ask what all of this means together. When you silo information into separate academic disciplines instead of organizing it into a holistic understanding you kill the narratives that are already there. You cannot see the story until you step back far enough to recognize the pattern.

One of the primary functions of a subjective narrative in an objective field like psychotherapy is that it lets us start with things we consider self evident. These are things that do not need evidence because they are the ground upon which evidence stands.

Things like humanity is important. Things like we contain multiplicities and conflicting parts. Things like consciousness is a mystery.

The biomedical model has no way to accommodate these self evident truths because they are not measurable. You cannot run a randomized controlled trial on human dignity.

Martin Heidegger understood this trajectory. He warned that science and technology were becoming self justifying systems that asked only whether something could be done and never whether it should be done.

We are watching this play out right now with Large Language Models and Artificial Intelligence. The tech industry is boiling seawater and consuming enormous amounts of our remaining resources to build ever larger systems. As Ed Zitron has documented the current AI boom is likely a bubble that will crash and burn. It may leave us with a Google monopoly on Gemini that will not actually help anybody.

Should we be doing this? Should we be fundamentally restructuring our economy around technology whose benefits are speculative at best?

The Heideggerian answer is that we are not even capable of asking these questions properly because we have lost the narrative framework within which “should” makes sense. When everything is reduced to capability and efficiency the concept of values disappears.

Can we just recognize that having a livable planet is probably a self evidencing goal? Can we recognize that having a psychotherapy willing to engage with perennial philosophy might be more valuable than another meta analysis demonstrating small effect sizes for manualized interventions?

This is what I mean by reintroducing narrative. I do not mean replacing evidence with myth. I mean recognizing that the facts do not speak for themselves. Data requires interpretation. Interpretation requires a framework. And frameworks are stories about what matters.

The story science forgot is the story of science itself. It is the story of how inquiry emerged from human communities trying to understand their world. We can recover this story. We can rebuild the connections that the academic silos have severed.

The path is there. It always has been. We just need to be brave enough to walk it.

If academic science has become a flock of dodos clinical practice has become something arguably worse. It has become a reenactment of the Milgram experiment where the system plays the role of the authority figure and the patient plays the victim.

We often remember Stanley Milgram’s famous 1961 study as a lesson about the capacity for evil but its deeper lesson was about the capacity for distance. When the subject had to physically touch the victim compliance with the order to harm them dropped to 30 percent. The White Coat only retained its authority when it created a buffer between the human actions and their consequences.

Modern psychotherapy has built a massive administrative White Coat that separates the healer from the healed. This is not just a metaphor. It is a structural reality that is actively driving patients out of the profession and into the arms of pseudoscience.

For a patient in crisis the Evidence Based system often functions as a machine of exclusion. A study on healthcare administrative burdens reveals that the psychological cost of navigating billing and insurance denials and intake forms acts as a friction that hits the most vulnerable the hardest. We ask trauma survivors to retell their stories to three different intake coordinators before they ever see a therapist. This process is itself retraumatizing.

When they finally reach a provider they are often met with the biomedical gaze which is a checklist driven assessment that reduces their complex narrative of suffering to a code for billing. As the Australian Psychological Society has noted the chemical imbalance theory and the medicalization of distress have failed to reduce stigma and have instead left patients feeling defective and unheard.

The result is a profound Low Trust environment. Theodore Porter in his book Trust in Numbers argues that we only rely on strict mechanical numbers when we do not trust people. We use the DSM and manualized protocols because insurers do not trust clinicians to judge and clinicians do not trust themselves to deviate.

This creates a fundamental schism that explains why the profession feels like it is cracking in half. On one side you have the academic researchers who are incentivized by grant funding and publication metrics. To get these rewards they must isolate variables and create reproducible manualized protocols. This means they must strip away the very thing that makes therapy work which is the messy and unrepeatable human relationship.

On the other side you have the clinicians who are incentivized by patient outcomes. They are in the room with the messiness. They see that the manualized protocol fails the complex trauma patient so they improvise. They integrate. They use intuition.

The academic looks at the clinician and sees a cowboy who ignores the data. The clinician looks at the academic and sees a bureaucrat who has never treated a suicidal patient. This is why the research is no longer informing the practice. We have created two different languages. The researcher speaks in p-values and population averages while the clinician speaks in case studies and individual breakthroughs.

This low trust environment creates a vacuum that wellness influencers are all too happy to fill. We often mock the public for turning to unverified supplements and TikTok diagnosticians and quantum mysticism. But we have to ask what these influencers are providing that we are not.

They are providing narrative. They are providing connection. They are providing a. parasocial yes but still, High Trust experience.

A recent analysis suggests that wellness fads thrive not because people are stupid but because the influencers offer a feeling of personal validation that the medical system denies. Even AI chatbots are now being described by users as more humane than doctors because the AI listens to the whole story without looking at a watch or a checklist.

When a patient is told by a doctor that their pain is idiopathic or psychosomatic because it does not show up on a lab test and then an influencer tells them I see you and I believe you and here is a story about why this is happening the patient will choose the influencer every time. The trust gap drives them away from care that might actually help and toward solutions that feel good but do nothing.

This leaves the ethical psychotherapist in a state of moral injury. We are forced to participate in a system that we know is alienating the very people we are trying to help. We are trained to value the therapeutic alliance or the bond of trust above all else yet we work in a system designed to sever it with paperwork and time limits and standardized protocols.

We have to put down the White Coat of administrative distance. We have to stop hiding behind the Evidence Based label when that label is being used to deny the reality of the person in front of us.

If we want to stop this exodus and heal the split we need specific structural changes. We cannot just hope for better insurance reimbursement. We need to change what we consider valid science.

First we must re-legitimize the systematic case study. For a century the detailed narrative of a single patient was the gold standard of learning. We replaced it with the aggregate data of the randomized controlled trial. We need to bring it back. We need journals that publish rigorous detailed accounts of what actually happens in the room when a patient gets better.

Second we need to build open source repositories for clinical observation. Currently the wisdom of the field is locked behind for profit paywalls or lost in the private notes of isolated therapists. We need a Wikipedia of Clinical Practice where thousands of clinicians can document what they are seeing in real time. If ten thousand therapists report that somatic processing helps complex trauma that is a data set that rivals any RCT.

Third we need to teach philosophy and narrative in graduate school again. We are training technicians when we should be training healers. A therapist who knows how to read a spreadsheet but does not know how to understand a story is useless to a human being in crisis.

If we do not offer a therapy that is human and narrative and deeply relational we will continue to lose our patients to those who do even if what they are offering is a lie.

We often treat mathematics as if it were the bedrock of reality itself. We act as though a p-value is a piece of the universe, like a rock or a proton. But we must remember that math is not the thing itself. It is a representation of the thing. It is a map, not the territory. It is a mirror, not the face.

Theodore Porter’s work in Trust in Numbers reminds us that we reach for these mirrors when we do not trust our own eyes. But the mirror is useless without someone to look into it and interpret the reflection. Data by itself is pointless. It is a pile of bricks without an architect. It requires interpretation to become meaning, and interpretation is fundamentally a narrative act.

When we try our best to make a purely objective study, we are still telling a story. We are saying, “These numbers represent this phenomenon.” Then another researcher comes along, looks at the same numbers, and tells a different story: “No, they represent that.” This conflict isn’t a failure of science; it is science.

The greatest breakthroughs in history did not come from people who just crunched numbers. They came from people who could see the story the numbers were trying to tell. These stories are really damn interesting, often stranger and more beautiful than fiction.

Consider August Kekulé. He didn’t discover the structure of the benzene molecule by staring at a spreadsheet. He discovered it by dreaming of a snake eating its own tail—the Ouroboros. His subjective, narrative brain provided the image that unlocked the objective chemical reality. The data was there, but it needed a myth to make it intelligible.

Look at Quantum Physics. The raw math of quantum mechanics is cold and abstract. But when physicists like Erwin Schrödinger or Werner Heisenberg looked at that data, they saw a story about uncertainty, about cats that are both alive and dead, about a universe that only decides what it is when it is observed. They didn’t just calculate; they interpreted. They told a story about reality that was so radical it changed how we understand existence.

Even in psychology, the data of the “talking cure” was messy and anecdotal until Freud and Jung gave us the language of the Unconscious and the Archetype. Were they objectively “right” in every detail? No. But they gave us a framework—a story—that allowed us to navigate the chaos of the human mind. They provided the map that allowed us to enter the territory.

We have spent the last fifty years trying to strip this storytelling capacity out of our profession in a misguided attempt to be taken seriously by the “hard” sciences. In doing so, we have thrown away our most powerful tool. The brain is a story-processing machine. To treat it with checklists and spreadsheets is to deny its fundamental nature.

We need to be brave enough to pick up the mirror again. We need to be brave enough to look at the data—whether it’s the 2.7% recovery rate of STAR*D or the trembling pupil of a trauma patient—and ask, “What is the story here?”

The path forward isn’t about choosing between science and narrative. It is about realizing that science is a narrative. It is the grandest, most complex, most rigorous story we have ever tried to tell. And it is time we started telling it properly again.

More @ Get Therapy in Hoover, Alabama.

https://www.gettherapybirmingham.com/emotional-transformation-therapy-ett-dr-steven-vazquez/

In this illuminating episode, Dr. Vazquez shares the fascinating evolution of ETT's four core technologies, the neuroscience behind why colors disappear during dissociation, and remarkable case studies including elimination of Parkinson's symptoms, instant resolution of 15-year chronic pain, and complete remission of colorectal cancer through targeted eye movement protocols.

Key Topics Covered:

• The accidental discovery: From syntonic optometry to emotional transformation
• Building and testing 7 different light devices over 25 years
• Why the optic nerve's path through the brain stem changes everything
• The substantia nigra connection: Treating movement disorders without surgery
• Temporal-parietal junction: Why trauma survivors are 4x more likely to be re-traumatized
• Real-time dissociation detection through visual distortion
• Converting EMDR practitioners: Why they switch and never go back

Breakthrough Cases Discussed:

• Arthritic pain eliminated instantly with orange light
• Colorectal cancer remission confirmed by oncologist next day
• Father's visual trauma from discovering son's suicide - resolved in 10 minutes
• Sciatica eliminated in 20 minutes (physician patient, still gone 1 year later)
• Birth trauma causing adult osteoporosis - complete resolution

Resources:

• ETT Training Programs (7 levels): www.etttraining.com
• Research and publications on wavelength-specific brain activation
• International training locations and certification pathways

Perfect for neuroscience enthusiasts, trauma therapists, EMDR/Brainspotting practitioners, and anyone seeking to understand the cutting-edge intersection of light, brain science, and emotional healing.

#EmotionalTransformationTherapy #ETT #DrStevenVazquez #Neuroscience #TraumaTherapy #LightTherapy #BrainScience #EMDR #Brainspotting #Innovation #PTSD #ChronicPain #Dissociation #TherapyResearch

More @ https://gettherapybirmingham.com/

Join Joel Blackstock as he sits down with MJ Denis, LPC, LMFT, and certified ETT trainer from Austin, Texas, for an eye-opening conversation about Emotional Transformation Therapy (ETT) - a groundbreaking approach that integrates light, color, and neuroscience to transform emotional healing.

Read the blog article: https://gettherapybirmingham.com/from-skepticism-to-science-how-emotional-transformation-therapy-is-revolutionizing-mental-health-treatment-a-deep-dive-with-mj-denis/

In this compelling episode, MJ shares her journey from skepticism to becoming one of the leading ETT trainers in the country, having conducted over 3,100 sessions. Discover how this evidence-based therapy goes beyond traditional talk therapy and EMDR to create rapid, lasting change for trauma, anxiety, depression, ADHD, OCD, and chronic pain.

Key Topics Covered:

• The science behind using specific wavelengths of light for emotional regulation
• Why ETT succeeds where EMDR and traditional therapies plateau
• Real case studies: From lifelong phobias resolved in minutes to chronic pain relief
• How therapists can integrate ETT with existing modalities (IFS, somatic experiencing, CBT)
• The neurological basis of color perception and emotional processing
• Virtual ETT sessions and expanding access to care globally

Resources Mentioned:

• ETT Training Information: www.etttraining.com
• Find an ETT Therapist Directory
• Dr. Steven Vazquez's research and methodology

Perfect for mental health professionals, trauma survivors, and anyone interested in cutting-edge therapeutic approaches that bridge neuroscience and emotional healing.

 #EmotionalTransformationTherapy #ETT #TraumaTherapy #EMDR #BrainSpotting #Neuroscience #MentalHealthInnovation #LightTherapy #ColorTherapy #PTSD #AnxietyTreatment #DepressionTherapy #TherapistTraining #HolisticHealing

More @ https://gettherapybirmingham.com/

Key topics covered:

• The business case for Medicaid expansion
• How preventative care saves millions in emergency costs
• Why rural hospitals depend on Medicaid funding
• The hidden costs of means-testing and bureaucracy
• Real stories of how healthcare debt impacts economic mobility
• Why healthcare spending creates 4x more economic activity than defense spending

Perfect for healthcare workers, policy enthusiasts, and anyone trying to understand why American healthcare costs so much and how we can fix it.

🎧 Listen now to understand the economics of healthcare that politicians don't want you to know.

Newsletter:

• buttondown.com/error - His healthcare newsletter (mentioned in podcast)

Book:

• "Health Justice Now: Single Payer and What Comes Next" - Available on Amazon and through Melville House Publishing
• Amazon: https://www.amazon.com/Health-Justice-Now-Single-Payer/dp/1612197167
• Penguin Random House: https://www.penguinrandomhouse.com/books/580342/health-justice-now-by-timothy-faust/

Social Media:

• Twitter/X: @crulge - https://twitter.com/crulge or https://x.com/crulge
• Bluesky: @crulge.urinal.club - https://bsky.app/profile/crulge.urinal.club
• LinkedIn: 💀 T. - https://www.linkedin.com/in/faust/

medicaid expansion economics, healthcare policy alabama, rural hospital closures, medical debt crisis, healthcare cost savings, preventative care ROI, insurance industry reform, medicare for all economics, healthcare bureaucracy waste, medical bankruptcy prevention, assertive community treatment, healthcare market failure, single payer benefits, medicaid work requirements, healthcare economic multiplier

More @ https://gettherapybirmingham.com/

From Novelist to Master Swordsmith: In this captivating episode of Chap Therapy Collective: Discover Here, Grow, host Joel Blackstock welcomes Walter Sorrells, a master bladesmith whose extraordinary journey from bestselling mystery novelist to renowned Japanese sword maker offers profound insights into creativity, craftsmanship, and personal transformation.

Walter Sorrells has spent over 25 years perfecting the ancient art of Japanese bladesmithing. After writing more than 30 mystery and suspense novels (including an Edgar Award winner), Walter made the bold decision to pursue his passion for sword making full-time. Today, he's one of America's most respected makers of Japanese-inspired blades and has built a massive following through his educational YouTube channel with hundreds of thousands of subscribers.

In This Episode, We Explore:

The fascinating technical world of Japanese sword construction, from traditional tamahagane steel smelting to the intricate process of clay tempering that creates the legendary hamon (temper line). Walter shares how he evolved from purely commission work to developing his Tactix Armory production line and incorporating modern CNC machining into his craft.

The psychological and philosophical dimensions of martial arts training, including how Walter's 20 years in karate and Japanese sword arts shaped his approach to both life and metalwork. We dive deep into the concept of "killing the opponent on the inside" and how constraints and limitations often drive the greatest innovations.

The business realities of being a working artist, from dealing with difficult custom clients to finding your authentic voice in the marketplace. Walter's insights on genre, focus, and the importance of making "chairs not art" offer valuable lessons for any creative professional.

The intersection of ancient techniques and modern technology, as Walter discusses his journey into CNC machining and how he balances traditional hand-forging with contemporary production methods.

About Walter Sorrells: Walter holds a 3rd degree black belt in karate and has trained extensively in Japanese sword arts including Shinendo. His blades are fully functional works of art, crafted using traditional clay hardening techniques and often featuring folded steel construction reminiscent of historical Japanese swords. Through his YouTube channel, instructional videos, and tools business, Walter has become one of the most influential educators in the modern bladesmithing community.

Key Takeaways:

• How to navigate major career transitions while staying true to your core identity
• The importance of embracing limitations as sources of creativity
• Why focusing on craft over self-expression often leads to better art
• How traditional skills can be enhanced (not replaced) by modern technology
• The role of practice and discipline in both martial arts and creative work

Whether you're interested in metalworking, martial arts, Japanese culture, or the broader questions of artistic development and career transformation, this conversation offers something valuable. Walter's story demonstrates that it's never too late to completely reinvent yourself while honoring the skills and wisdom you've already developed.

Connect with Walter Sorrells: Website: waltersorrellsblades.com Production Knives: tactixarmory.com YouTube: Search "Walter Sorrells" for hundreds of knife-making tutorials Patreon: patreon.com/WalterSorrells

About Chap Therapy Collective: Hosted by therapist and writer Joel Blackstock, Chap Therapy Collective explores the intersection of creativity, psychology, and personal growth through conversations with artists, craftspeople, and innovators. The show's motto "Discover Here, Grow" reflects our belief that growth happens through engagement with meaningful work and authentic relationships.

Subscribe for new episodes every week, and visit our website for show notes, additional resources, and Joel's writing on creativity and personal development.

Episode Length: 59 minutes Release Date: [Insert Date] Season/Episode: [Insert Info]

#Bladesmithing #JapaneseSwords #KnifeMaking #MartialArts #Craftsmanship #CreativeJourney #ArtisanLife #Metallurgy #PersonalGrowth #ChapTherapyCollective

More @ https://gettherapybirmingham.com/

What if the secret to understanding America was hidden in gas station graffiti? Why does actor Toby Huss photograph truck stops instead of sunsets? And how did abstract painting help him process MDMA therapy sessions?

In this mind-expanding episode, beloved character actor Toby Huss (John Bosworth in "Halt and Catch Fire," Cotton Hill/Kahn in "King of the Hill") takes us on a journey through his photography book "American Sugargristle" and reveals how finding beauty in overlooked places can transform both art and consciousness.

You'll discover: ✓ The "connective tissue" that unites America beyond political divisions (hint: it's in plain sight) ✓ Why cynicism is the enemy of authentic art (and how to avoid it) ✓ The surprising connection between his abstract paintings and trauma processing ✓ How playing salesmen taught him that performance can be authentic ✓ Why he insisted on specific cowboy boots for Bosworth (and what that teaches about intuition) ✓ The profound humanity in truck stop graffiti and strip mall aesthetics ✓ His approach to voicing Dale Gribble after Johnny Hardwick's passing ✓ Why technical photography skills mean nothing without story ✓ How to train your eye to find beauty anywhere (even Palmdale) ✓ The unexpected spiritual dimensions of documenting mundane America

Toby drops wisdom bombs about:

Why every actor needs to trust their character intuition over directors The danger of the "safari mentality" when photographing America How different creative mediums access different truths Why he photographs the "impression" places leave, not just the places The democracy of anonymous expression (yes, including dick graffiti)

Plus: Learn about his upcoming films "Americana" and "Weapons," and why a Native American ghost shirt might be the perfect metaphor for his artistic vision.

Perfect for: Artists seeking authentic vision, photographers tired of Instagram aesthetics, actors wanting to deepen their craft, anyone processing trauma through creativity, fans of Halt and Catch Fire, King of the Hill enthusiasts, and people curious about the real America beyond media narratives.

⚠️ Content note: Frank discussion of trauma, therapeutic psychedelics, and the artistic process.

TIMESTAMPS: [00:00] Cold open - Testing audio with an actor who records everything [03:52] "American Sugargristle" - What the hell does that mean? [06:22] Visual DNA: Decoding America's aesthetic language [07:32] Lyn Shelton memories and creative cross-pollination [10:00] When your writing sounds like a fever dream (compliment) [11:39] The universal language of dick graffiti (seriously) [14:10] "Are you a pervert?" - Getting detained for photography [17:31] Photographing ghosts: Capturing a place's impression [18:19] "Where They Grow Headstones" - Perfect titles take time [20:09] Why cynicism kills art (and wonder) [22:32] Finding humanity across the political divide [24:03] Truck stops as temples: Spirituality in mundane places [27:37] From disgust to beauty: The Palmdale transformation [28:33] F*ck your expensive camera (story matters more) [29:19] That time he roasted sunset photography [31:46] Iowa barns and the death of cliché [33:29] Your book feels like a Wim Wenders film [35:02] The performative truth of John Bosworth [36:34] When the salesman mask IS the real face [40:19] Becoming Dale Gribble (with respect to Johnny) [45:37] Stage vs. film vs. voice: Different mediums, different magic [46:40] Plot twist: Those squiggly paintings were trauma all along [48:20] MDMA therapy meets abstract art [52:46] How trauma blocks intuition (and art unblocks it) [56:45] Brain spotting and carnival barkers [59:21] "Americana" and "Weapons" - Coming this August

Guest Bio: Toby Huss has built a career finding depth in seemingly simple characters. From Artie (The Strongest Man in the World) on Nickelodeon's "The Adventures of Pete & Pete" to Cotton Hill and Kahn on "King of the Hill" to the unforgettable John Bosworth on AMC's "Halt and Catch Fire," Huss brings authentic humanity to every role. His photography book "American Sugargristle" reveals the same gift for finding profound beauty in overlooked corners of American life. Born in Marshalltown, Iowa, Huss now voices Dale Gribble in the King of the Hill revival while continuing to act in films like "Copshop" and the upcoming "Americana" and "Weapons."

Resources Mentioned:

"American Sugargristle" photography book "Sword of Trust" directed by Lynn Shelton Upcoming film "Americana" (August 2024) Upcoming film "Weapons" from the director of "Barbarian" (August 2024) King of the Hill revival on Hulu Brain spotting therapy Emotional Transformation Therapy (ETT)

Related Episodes:

The Psychology of Place: How Environment Shapes Identity Artists and Trauma: Creative Expression as Healing Finding Beauty in the Broken: A Photographer's Journey

Connect: Website: GetTherapyBirmingham.com Instagram: @gettherapybirmingham Podcast: Discover + Heal + Grow

Subscribe for more conversations about consciousness, creativity, and what happens when we really start paying attention.

Keywords: Toby Huss, American Sugargristle, Halt and Catch Fire, John Bosworth, King of the Hill, Dale Gribble, Cotton Hill, voice acting, photography book, trauma and art, MDMA therapy, creative process, actor interview, The Adventures of Pete and Pete, Artie strongest man, vernacular photography, American identity, visual storytelling, Lyn Shelton, character acting, artistic intuition

#TobyHuss #AmericanSugargristle #HaltAndCatchFire #KingOfTheHill #Photography #TraumaHealing #MDMATherapy #ActorInterview #CreativeProcess #AmericanIdentity #VisualStorytelling #CharacterActing #ArtisticIntuition #VernacularPhotography #SomaticTherapy #BrainSpotting #TherapyPodcast #ConsciousnessAndCreativity #AuthenticArt #TraumaAndArt #VoiceActing #JohnBosworth #DaleGribble #CottonHill #LynShelton #Photography Book #CreativeHealing #TheAdventuresOfPeteAndPete #EmotionalTransformationTherapy #Mindfulness #ArtAsTherapy #StreetPhotography #Documentary Photography #AmericanaFilm #WeaponsFilm #GetTherapyBirmingham #DiscoverHealGrow

More @ https://gettherapybirmingham.com/

https://gettherapybirmingham.com/understanding-dissociation-trauma-and-addiction-insights-from-adam-obrien-and-the-wounded-healer-institute/

https://youtu.be/6SxxhB10G8U 

In this eye-opening episode, trauma specialist Adam O'Brien (founder of the Wounded Healer Institute) reveals why the body IS the psychological unconscious and how dissociation connects directly to our natural opioid and cannabinoid systems.

You'll discover: ✓ Why it takes YEARS to diagnose dissociative disorders (and why that's insane) ✓ The hidden link between dissociation and addiction that most therapists miss ✓ How "skilled dissociation" can actually be protective (and when it becomes problematic) ✓ Why Brainspotting accesses preverbal trauma that talk therapy can't touch ✓ The 3 "missing addictions" society rewards: perfectionism, altruism, and ambition ✓ How to work with non-verbal parts of yourself that hold trauma ✓ Why "checking out" actually means you're "checking in" somewhere else ✓ The real reason some therapies (CBT, ABA) might induce dissociation

Adam drops truth bombs about:

• The medical system's resistance to qualitative research
• Why calling alternative therapies "pseudoscience" is often gaslighting
• How insurance companies dictate mental health treatment
• The historical use of psychedelics in healing (and what we lost)

Plus: Learn about the Wounded Healer Institute's revolutionary peer-support model that values lived experience alongside professional training.

Perfect for: therapists, anyone with complex PTSD/DID, trauma survivors, addiction counselors, and people failed by traditional therapy.

⚠️ Content note: Frank discussion of trauma, dissociation, and mental health system failures.

TIMESTAMPS: [00:00] Cold open - "The body is the psychological unconscious" [01:05] The dissociation-addiction connection no one talks about [02:38] What is the Wounded Healer Institute? [06:08] "Your lived experience matters more than their data" [15:27] Preverbal trauma: Why talk therapy isn't enough [19:14] Your body IS your unconscious mind [29:39] Brainspotting: The therapy that changes everything [41:25] Plot twist: Dissociation is checking IN, not out [42:24] The ketamine scandal no one's discussing [44:16] How to talk to parts that don't use words [53:49] Time doesn't exist in trauma (literally) [1:03:24] The addictions we celebrate (that are killing us) [1:06:37] Building the healing community we actually need

Guest Bio: Adam O'Brien is a researcher, Brainspotting expert, and founder of the Wounded Healer Institute. Specializing in the transdiagnostic nature of dissociation and addiction, Adam challenges the biomedical model with integrated approaches combining neurofeedback, somatic therapy, and lived experience. Their groundbreaking work reframes dissociation as a navigable healing journey rather than a life sentence.

Resources Mentioned:

• Wounded Healer Institute
• Brainspotting International
• QEEG Brain Mapping
• Progressive Counting Technique
• Emotional Transformation Therapy (ETT)

More @ https://gettherapybirmingham.com/

Athens, 399 BCE. Socrates holds the cup of hemlock, about to die for something that can't be proven - only known. The daimonion. The inner voice. The shamanic function that guides from beyond rational thought.

2,400 years later, we call it the unconscious. Or intuition. Or the default mode network. Same truth, different words: There's something in us that knows, and everything depends on whether we listen.

This final episode reveals the perennial philosophy underlying all effective therapy. The wisdom that every culture discovers, then forgets, then rediscovers when the forgetting becomesunbearable.

https://gettherapybirmingham.com/the-weird-history-of-psychotherapy-part-5-the-perennial-philosophy/

You'll learn:

• Why depression and anxiety might be evolutionary features, not bugs
• The eternal tension between warriors (order) and shamans (transformation)
• How modern neuroscience validates ancient insights about multiple selves
• Why we keep forgetting what works (hint: there's no profit in wholeness)
• The metamodern moment: learning to hold paradox in a polarized world
• What therapy looks like when it remembers we're shamanic beings

From Socrates' inner voice to Jung's active imagination to modern parts work, the same insights keep emerging. Not because they're trendy, but because they're true. True like the sunrise. True like the need for love. True like the mystery we can never fully grasp but must learn to dance with.

📚 RELEVANT BLOG ARTICLES FROM TAPROOT THERAPY:

On Intuition vs Trauma (Featured in Episode): 

Brain-Based Therapies for Trauma:

 Understanding Internal Family Systems (Parts Work):

Parts-Based Therapy Explained:

NARM Therapy for Developmental Trauma: 

Body-Brain Connection in Trauma Healing:

URGENT: If traditional therapy isn't working, this episode could save years of your life. Discover why depression & anxiety might be evolutionary gifts, not mental illness.

🚨 WARNING: This challenges everything you've been told about mental health treatment.

❌ WHAT'S FAILING:

• CBT success rates dropped 50% in recent studies
• 68% of depression medications show no long-term benefit
• Traditional talk therapy misses trauma stored in the body
• Evidence-based practice corrupted by $60 billion pharma industry

✅ WHAT'S ACTUALLY WORKING:

• EMDR: 77% trauma resolution in 6 sessions
• Brainspotting: 84% PTSD improvement (peer-reviewed)
• Parts Work (IFS): 89% sustained recovery rates
• Somatic therapy: Addresses root cause, not just symptoms

0:00 🔥 CRISIS ALERT: Why Your Therapy Isn't Working 1:58 The Connection Crisis - Chaplin's Warning About Modern Isolation 5:39 Ancient Wisdom Test - Socrates' Inner Voice vs Modern Psychiatry 7:03 BREAKTHROUGH RESEARCH: Depression as Evolutionary Advantage 9:42 ADHD Revelation - Hunter-Gatherer Survival Skills in Modern World 12:16 The Missing Piece - Why Every Culture Needs Warriors AND Shamans 17:24 EXPOSED: How Evidence-Based Practice Became Pharmaceutical Marketing 22:45 Memory Revolution - Why Different Trauma Needs Different Treatment 25:13 CBT Reality Check - When It Works vs When It Fails 28:05 Genius Case Studies - Milton Erickson's Intuitive Breakthroughs 35:47 Metaphor vs Reality - How Your Brain Actually Heals 38:12 FUTURE REVEALED - The Next Generation of Integrative Therapy

🔍 "Why have I tried 5 therapists and nothing works?" 🔍 "Is my depression actually protecting me from something worse?" 🔍 "Why do I feel worse after CBT sessions?" 🔍 "How can anxiety be an evolutionary advantage?" 🔍 "What's the difference between trauma responses and intuition?" 🔍 "Why do some people need medication while others need meaning?" 🔍 "How does my body hold memories my mind can't access?"

✨ Polyvagal Theory validates 10,000-year-old indigenous healing ✨ Neuroscience proves we have multiple selves (Parts Work validation) ✨ Epigenetics confirms your grandmother's trauma affects you TODAY ✨ Mirror neurons explain why group therapy heals faster than individual

💥 Tried multiple therapists without lasting results 💥 Medication isn't enough or has bad side effects 💥 Interested in trauma-informed, body-based healing 💥 Exploring alternatives to traditional mental health 💥 Healthcare workers experiencing burnout/compassion fatigue 💥 Therapists questioning mainstream approaches 💥 Anyone seeking integration of ancient wisdom + modern science

🧬 EMDR - FDA-approved trauma processing (77% success rate) 🧬 Brainspotting - Revolutionary brain-based trauma release 🧬 Parts Work (IFS) - Heal your inner family system 🧬 Somatic Experiencing - Release trauma stored in your body 🧬 Neurofeedback - Train your brain for optimal function 🧬 QEEG Brain Mapping - See trauma patterns in real-time

🔗 Evidence-Based Practice Exposed: https://gettherapybirmingham.com/fixing-evidence-based-practice/

🔗 Somatic vs Cognitive Therapy Guide: https://gettherapybirmingham.com/how-is-experiential-and-somatic-therapy-different-from-cognitive-and-behavioral-therapy/

🔗 Understanding Parts Work (IFS): https://gettherapybirmingham.com/what-is-internal-family-systems-therapy-richard-schwartz/

🔗 Future of Trauma Treatment: https://gettherapybirmingham.com/the-body-keeps-the-score-2-the-path-forward-for-trauma-treatment/

🔗 Complete Treatment Guide: https://gettherapybirmingham.com/treatments/

Alabama's #1 Trauma Specialists | 95% Success Rate

📍 Serving: Birmingham • Vestavia Hills • Hoover • Mountain Brook • Homewood 📞 Emergency Consult: https://gettherapybirmingham.com/ 🎧 Complete Podcast Library: https://gettherapybirmingham.com/blog/ 💬 Free Assessment: Book 15-min consultation

#TraumaTherapyThatWorks #DepressionTreatmentAlternatives #AnxietyTherapyBreakthrough #SomaticHealing #PartsWorkTherapy #BirminghamTherapy #PolyvagalTheory #EMDR #Brainspotting #HolisticMentalHealth #EvidenceBasedPracticeFail #TherapyAlternatives #MentalHealthRevolution #BodyBasedTherapy #IntegrativeTherapy

⚠️ DISCLAIMER: Educational content only. Not a replacement for professional medical advice. If experiencing crisis, call 988 (Suicide & Crisis Lifeline).

More @ https://gettherapybirmingham.com/

1973: A researcher walks into a psychiatric hospital claiming to hear voices saying "empty, hollow, thud." He's immediately diagnosed with schizophrenia and held for weeks. The twist? He's perfectly sane. It's all an experiment to prove psychiatric diagnosis is fiction.

Those three words - empty, hollow, thud - would become the perfect description of what American therapy was about to become.

This episode exposes how Cognitive Behavioral Therapy conquered psychology by promising scientific precision while secretly throwing out everything that makes therapy work. The computer metaphor for mind created treatments that were measurable, billable, and completely ineffective.

https://gettherapybirmingham.com/the-weird-history-of-psychotherapy-part-4-empty-hollow-thud-or-cbt-and-the-satanic-panic/

You'll discover:

• How Aaron Beck's computer metaphor reduced humans to software
• Why the "evidence-based" revolution was built on falsified research
• The hidden truth: effective CBT therapists are doing depth work in disguise
• How the Satanic Panic destroyed trust in memory and trauma
• Why America's most "rational" era believed in underground demon cults
• The replication crisis that proved the "gold standard" was fool's gold

📚 Essential Reading from Taproot Therapy Collective: https://gettherapybirmingham.com/science-or-science-flavored-capitalism-deconstructing-the-evidence-based-practice-paradigm/

https://gettherapybirmingham.com/the-limits-of-behaviorism-rediscovering-the-soul-in-psychotherapy/

https://gettherapybirmingham.com/a-history-of-psychotherapy-and-how-it-got-here/

https://gettherapybirmingham.com/theodore-m-porter-and-the-critique-of-quantification/

https://gettherapybirmingham.com/when-evidence-based-practice-goes-wrong/

The tragic irony: While hunting for evidence-based treatments, we lost the evidence for what actually heals - relationship, depth, time, and the mysterious process of being truly seen.

More @ https://gettherapybirmingham.com/

Wilhelm Reich made one of psychology's greatest discoveries: The body remembers what the mind forgets. Trauma doesn't just live in thoughts and memories - it's held in muscle tension, breathing patterns, and physical armor that protects us from unbearable feelings.

Then he went completely insane.

This episode follows Reich's journey from Freud's most promising student to a paranoid exile shooting orgone energy at alien spacecraft. But here's the twist: His early insights about somatic trauma were revolutionary. They laid the foundation for every body-based therapy that actually works.

https://gettherapybirmingham.com/the-weird-history-of-psychotherapy-part-3-wilhelm-reich/

https://gettherapybirmingham.com/what-are-wilhelm-reichs-character-styles/

https://gettherapybirmingham.com/wilhelm-reichs-analysis-of-fascism-enduring-wisdom-and-controversial-reception/

https://gettherapybirmingham.com/the-curious-case-of-wilhelm-reich/

https://gettherapybirmingham.com/john-c-lilly-when-dolphins-drugs-and-the-deep-end-of-consciousness-collided-in-the-psychedelic-70s/

You'll learn about:

• Character armor: how the body holds emotional pain
• The knife incident that got him expelled from psychoanalysis
• Orgone energy, cloudbusters, and weather control experiments
• Einstein's basement test that debunked Reich's cosmic theories
• The FBI raid that destroyed his life's work
• How his somatic discoveries live on in modern trauma therapy

Discover the untold story of how trauma therapy evolved from Freudian analysis to revolutionary body-based healing approaches that preceded "The Body Keeps the Score" by decades.

This evidence-based deep dive explores the pioneering work of Wilhelm Reich, Carl Jung, and Fritz Perls who discovered that trauma lives in the body long before modern neuroscience proved them right. Learn why your physical symptoms might be stored emotional memories and how the therapeutic revolution of the 1960s changed psychology forever.

What You'll Learn:

• Why Reich was expelled from psychoanalytic institutes for discovering "character armor"
• How Jung's archetypal psychology laid groundwork for modern therapy approaches
• The real story behind Fritz Perls and the birth of Gestalt therapy
• Why America abandoned somatic approaches for cognitive behavioral therapy
• How trauma gets trapped in muscles, creating chronic tension and pain
• The scientific evidence behind body-based trauma treatment

Perfect for: Mental health professionals, trauma survivors, psychology students, anyone interested in the history of psychotherapy, and those seeking alternatives to traditional talk therapy.

Evidence-Based Content: Drawing from peer-reviewed research, historical documents, and the foundational texts of somatic psychology, this episode traces the scientific evolution from Freudian psychoanalysis through modern neuroscience-backed trauma therapy.

Keywords: trauma therapy, somatic therapy, body keeps the score, Wilhelm Reich, Carl Jung, Fritz Perls, PTSD treatment, psychology history, mind-body connection, character armor, nervous system healing, experiential therapy, depth psychology

Hosted by experts in trauma-informed care with clinical experience in EMDR, brainspotting, somatic experiencing, and Jungian analysis.

Resources: Visit gettherapybirmingham.com for articles on somatic trauma mapping, Jungian therapy, and evidence-based body-centered healing approaches.

Discover the untold story of how trauma therapy evolved from Freudian analysis to revolutionary body-based healing approaches that preceded "The Body Keeps the Score" by decades.

This evidence-based deep dive explores the pioneering work of Wilhelm Reich, Carl Jung, and Fritz Perls who discovered that trauma lives in the body long before modern neuroscience proved them right. Learn why your physical symptoms might be stored emotional memories and how the therapeutic revolution of the 1960s changed psychology forever.

What You'll Learn:

• Why Reich was expelled from psychoanalytic institutes for discovering "character armor"
• How Jung's archetypal psychology laid groundwork for modern therapy approaches
• The real story behind Fritz Perls and the birth of Gestalt therapy
• Why America abandoned somatic approaches for cognitive behavioral therapy
• How trauma gets trapped in muscles, creating chronic tension and pain
• The scientific evidence behind body-based trauma treatment

Perfect for: Mental health professionals, trauma survivors, psychology students, anyone interested in the history of psychotherapy, and those seeking alternatives to traditional talk therapy.

Evidence-Based Content: Drawing from peer-reviewed research, historical documents, and the foundational texts of somatic psychology, this episode traces the scientific evolution from Freudian psychoanalysis through modern neuroscience-backed trauma therapy.

Keywords: trauma therapy, somatic therapy, body keeps the score, Wilhelm Reich, Carl Jung, Fritz Perls, PTSD treatment, psychology history, mind-body connection, character armor, nervous system healing, experiential therapy, depth psychology

Hosted by experts in trauma-informed care with clinical experience in EMDR, brainspotting, somatic experiencing, and Jungian analysis.

Resources: Visit gettherapybirmingham.com for articles on somatic trauma mapping, Jungian therapy, and evidence-based body-centered healing approaches.

More @ https://gettherapybirmingham.com/

https://gettherapybirmingham.com/the-weird-history-of-psychotherapy-part-2-jungs-and-the-bottom-of-consciousness/

While Freud was projecting his trauma onto patients, Carl Jung made a radical discovery: There's a layer of mind beneath the personal unconscious that we all share. The collective unconscious. A realm of archetypes, myths, and healing wisdom that every culture discovers independently.

But Jung's profound insights came at a cost. His confrontation with the unconscious nearly drove him mad. For years, he dialogued with inner figures, painted visions, and mapped territories of psyche that science still can't explain. He emerged with the most complete understanding of human consciousness ever developed.

The trial of Carl JHung Assesing his legacy

Carl Jung's Work with the OSS

Carl Jung's Shadow the Tension of the Oppposites

Development of Carl Jung's Theories

A Short Intro to Jungian Psych

What does Mysticism have to do with therapy

How did Freud and Jungs Parent Effect Their Psychology 

Archetypes in Relationships

What is Emotion

The Trial of Carl Jung’s Legacy

Carl Jung’s Work with The CIA

How Psychotherapy Lost Its Way

Ritual and Animism 

Tensions in Modern Therapy

Schizophrenia Trauma and the Double Bind

Jung and the New Age

Science and Mysticism

Therapy, Mysticism and Spirituality?

The Left and Right Hand Path in Myth

The Shadow

The Golden Shadow

The Symbolism of the Bollingen Stone

What Can the Origins of Religion Teach us about Psychology

The Major Influences on Carl Jung

Animals in Dreams

The Unconscious as a Game

How to Understand Carl Jung How to Use Jungian Psychology for Screenwriting and Writing Fiction

How the Shadow Shows up in Dreams

How to read The Red Book 

The Dreamtime

Using Jung to Combat Addiction

Healing the Modern Soul

Jungian Exercises from Greek Myth

Jungian Shadow Work Meditation

The Shadow in Relationships

Free Shadow Work Group Exercise

Post Post-Moderninsm and Post Secular Sacred

Mysticism and Epilepsy

The Origins and History of Consciousness

Archetypes

Jung’s Empirical Phenomenological Method

More @ https://gettherapybirmingham.com/

Vienna, 1866. Ten-year-old Sigmund Freud watches antisemitic thugs knock his father's hat into the mud. Jakob Freud picks it up, head down, and walks on. This moment of paternal humiliation would shape the entire field of psychology.

But this episode reveals the shocking truth textbooks won't tell you: Freud was high on cocaine for 10-15 years while developing psychoanalysis. His "revolutionary" theories weren't insights into universal human nature - they were the projections of a traumatized man who never dealt with his own demons.

What if the "father of modern psychology" was actually a trauma victim who never healed - and passed his wounds to millions of patients?

https://gettherapybirmingham.com/the-wounded-healer-how-freuds-trauma-shaped-modern-psychology/

This groundbreaking episode exposes how Sigmund Freud's unprocessed childhood trauma corrupted the foundations of psychotherapy. From cocaine addiction to patient manipulation, discover the dark patterns that still plague therapy today.

🎯 You'll Learn: ✅ Why some therapy feels manipulative (it's not in your head) ✅ How childhood trauma creates adult abusers in positions of power ✅ Red flags of toxic therapeutic relationships ✅ The difference between healing and psychological projection ✅ How to find truly trauma-informed treatment

⚡ Key Revelations:

• The 1866 incident that shaped Freud's entire worldview
• How cocaine addiction influenced psychoanalytic theory
• Why Freud decided sexual abuse victims were "lying"
• The surgical malpractice he covered up for a colleague
• His pattern of idealizing, using, and discarding mentors
• How victimhood became his justification for abusing power

🔍 Perfect For:

• Anyone who's felt harmed or confused by therapy
• Mental health professionals seeking historical context
• Trauma survivors looking for better treatment options
• Students questioning what they've learned about psychology
• Anyone interested in how personal trauma shapes entire fields

💡 The Bottom Line: Understanding Freud's unhealed trauma explains why so much of modern therapy focuses on the therapist's power instead of the patient's healing.

📚 Evidence-Based Resources:

More Articles on Freudian Psychology:

https://gettherapybirmingham.com/subjective-experience-in-trauma-a-comparative-analysis-of-freud-adler-and-jung/

https://gettherapybirmingham.com/therapy-and-morality/

https://gettherapybirmingham.com/jungian-freudian-trauma-conceptualization-differences/

https://gettherapybirmingham.com/was-freud-wrong-about-sexuality/

https://gettherapybirmingham.com/freud-the-making-and-unmaking-of-an-illusion/

https://gettherapybirmingham.com/freuds-death-drive-what-was-thanatos/

• Shadow Work & Projection: https://gettherapybirmingham.com/treatments/jungian-therapy/
• Healing Childhood Trauma: https://gettherapybirmingham.com/treatments/somatic-trauma-mapping/
• Modern Trauma Approaches: https://gettherapybirmingham.com/treatments/
• Post-Freudian Innovations: https://gettherapybirmingham.com/margaret-mahlers-post-freudian-inovations-in-attachment/

⚠️ Content Warning: Discusses trauma, medical malpractice, psychological manipulation

#Psychology #Freud #Trauma #TherapyHistory #MentalHealth #ChildhoodTrauma #ToxicTherapy #TraumaInformed #PTSD #PsychologyHistory #TherapyRedFlags #HealingTrauma

You'll learn:

• How Freud's father complex infected all his relationships
• Why he systematically destroyed every colleague who challenged him
• The real story behind his break with Jung (spoiler: Freud fainted)
• How cocaine addiction fueled his grandiose theories
• Why none of his patients actually got better
• The disturbing case of Little Hans and Freud's sexual obsessions

From his partnership with the bizarre Wilhelm Fliess to his golden ring cult of yes-men, this episode exposes how personal pathology became "scientific" theory - and why we're still paying the price.

Trigger warning: Discusses substance abuse, childhood trauma, and controversial therapeutic practices.

More @ https://gettherapybirmingham.com/

Discover the revolutionary integration of Jungian psychology and addiction recovery with Corey Gamberg, Executive Director of Rockland Recovery Treatment Centers. This groundbreaking episode reveals why traditional 12-step programs often plateau after 3-4 years and how depth psychology creates sustainable, soul-level transformation for lasting recovery.

Addiction Treatment Revolution:

• Why addiction recovery methods must evolve as addiction itself changes
• The hidden Carl Jung connection to Alcoholics Anonymous founding
• How depth psychology surpasses cognitive behavioral therapy (CBT) limitations
• Revolutionary post-recovery work for long-term sobriety challenges

Jungian Psychology Applications:

• James Hillman's archetypal psychology in addiction treatment
• Moving from pathology model to soul-centered healing
• Understanding addiction as spiritual initiation vs. moral failure
• Practical depth psychology techniques for therapists and counselors

Recovery Science & Spirituality:

• The 3-year recovery crisis point most programs ignore
• Why evidence-based research isn't always clinically relevant
• Integrating EMDR, IFS therapy, and Jungian approaches
• Creating "bigger containers" for continued psychological growth

🧠 Psychology & Mental Health (0:00-15:00):

• Individuation theory in addiction recovery
• Beyond CBT: depth psychology vs. surface-level interventions
• Mental health stigma and pathology reframing
• Depression as soul communication, not just symptoms

⚡ Addiction & Recovery Science (15:00-30:00):

• Opioid epidemic evolution and treatment adaptation
• Brain-based medicine integration (brainspotting, EMDR)
• Substance abuse treatment center innovations
• Recovery community dynamics and hierarchy issues

🔄 Spirituality & Personal Growth (30:00-45:00):

• Jung-AA historical connection through Roland Hazard
• Spiritual experience redefined through psychological lens
• Mythology and ritual in modern recovery practices
• Transcendence vs. depth-based healing approaches

🎭 Advanced Therapy Techniques (45:00-End):

• Archetypal psychology practical applications
• Post-recovery work for established sobriety
• Aesthetic response and environmental healing
• Personal ritual development vs. prescribed formulas

Mental Health Professionals:

• Licensed therapists and counselors seeking advanced training
• Addiction specialists and substance abuse counselors
• Clinical psychologists interested in depth psychology
• Treatment center directors and program developers

Recovery Community:

• People in long-term recovery seeking deeper meaning
• Family members of addicts looking for understanding
• Sponsors and recovery coaches wanting new perspectives
• Anyone questioning traditional recovery limitations

Psychology Enthusiasts:

• Jungian psychology students and practitioners
• Depth psychology and archetypal therapy learners
• Spiritual seekers integrating psychology and meaning
• Personal development and self-improvement audiences

Corey Gamberg brings unique expertise combining:

• Executive leadership in addiction treatment centers
• Personal recovery experience and community involvement
• Advanced training in Jungian and depth psychology
• Innovative integration of traditional and alternative approaches

1. Recovery Evolution: Addiction treatment must adapt as substance use patterns change
2. Soul-Level Healing: Sustainable recovery requires depth beyond behavior modification
3. Jung-AA Connection: Historical spiritual foundations inform modern psychological approaches
4. Post-Recovery Growth: Established sobriety opens doors to deeper psychological work
5. Integrated Treatment: Combining 12-step foundations with depth psychology creates "bigger containers"

Books Mentioned:

• "The Soul's Code" by James Hillman
• "The Red Book" by Carl Jung
• Jung's collected works on individuation
• Hillman's "Re-Visioning Psychology"

Therapeutic Approaches:

• Internal Family Systems (IFS) therapy
• Eye Movement Desensitization and Reprocessing (EMDR)
• Brainspotting and somatic approaches
• Archetypal and depth psychology methods

Organizations & Training:

• Rockland Recovery Treatment Centers
• Chicago Jungian Institute
• International Association for Analytical Psychology
• Depth psychology training programs

Guest Information:

• Website: depthrecovery.org
• LinkedIn: Corey Gamberg, Executive Director
• Rockland Recovery Group: Massachusetts-based treatment centers

Related Topics to Explore:

• Jungian analysis and individuation process
• Archetypal psychology in clinical practice
• Addiction as spiritual emergency and initiation
• Integration of ancient wisdom and modern therapy

#AddictionRecovery #JungianPsychology #DepthPsychology #MentalHealthTreatment #TherapyInnovation #RecoveryScience #SpiritualPsychology #ArchetypalTherapy #TraumaHealing #AddictionTherapy #RecoveryCoaching #PsychologicalHealing #MentalHealthAwareness #TherapistTraining #ClinicalPsychology #HolisticRecovery #SoulWork #PersonalGrowth #PsychotherapyEvolution #RecoveryEvolution

Episode Length: 60 minutes | Content Rating: Educational/Professional | Release Date: [Current Date]

This episode contains mature themes related to addiction, mental health, and psychological healing. Intended for educational and therapeutic purposes. Not a substitute for professional mental health treatment.

More @ https://gettherapybirmingham.com/

Discover how the unique forging process of folding different steels creates both strength and flexibility, mirroring the integration of the human psyche. Learn about legendary duelist Miyamoto Musashi's unconventional fighting techniques, the mental aspects of swordplay, and how swords symbolize clarity, truth, and trauma healing across cultures.

Whether you're interested in martial arts, Japanese history, metallurgy, or psychological symbolism, this episode offers profound insights into how ancient wisdom continues to resonate in our modern world.

Listen to "The Psychology of the Katana" and explore more thought-provoking conversations at GetTherapyBirmingham.com.

#Katana #JapaneseSwords #Bushido #SamuraiPhilosophy #MartialArtsPsychology #MiyamotoMusashi #Metallurgy #SwordSymbolism #BirminghamTherapyPodcast #WarriorMindset

More @ https://gettherapybirmingham.com/

• The potential oversimplification of Jung's ideas by American Jungians
• How neurology is validating Jung's phenomenological map of the soul
• Joel's personal journey from CBT to depth psychology and somatic practices
• The connections between influential figures like Ericson, Hillman, and Jung
• Navigating the tension between monotheistic and polytheistic psychology
• The concept of disenchantment in the modern world
• Jung's three ages and the resurgence of religion in a "post-secular sacred" era
• The evolution of "post-Jungian" thought and its therapeutic applications
• Joel's distinctive approach to dream work and adaptive therapy style
• Unpublished aspects of Jung's life and relationships
• The enduring relevance of Jung's work in today's world

This episode offers a thought-provoking exploration of Jungian psychology and its far-reaching implications. Join us as we uncover the wisdom and insights that continue to shape our understanding of the human psyche.

More @ https://gettherapybirmingham.com/

Learn how Lifespan Integration complements other therapeutic approaches like Somatic Experiencing, Brain Spotting, and Internal Family Systems. Discover why LI has become a cornerstone of trauma treatment at Taproot, offering a gentle yet powerful path to healing that keeps clients within their window of tolerance while processing difficult experiences.

Whether you're a mental health professional or someone seeking healing, this episode provides valuable insights into how timeline-based therapy can help integrate fragmented aspects of self, create a coherent life narrative, and foster lasting transformation.

🔗 Learn more about our therapists:

• Joel Blackstock: https://gettherapybirmingham.com/joel-blackstock-bio/
• Marie Danner: https://gettherapybirmingham.com/marie-danner/
• Kristan Baer: https://gettherapybirmingham.com/our-therapists/
• Pamela Hayes: https://gettherapybirmingham.com/our-therapists/

🔗 Explore Lifespan Integration: https://gettherapybirmingham.com/lifespan-integration-therapy-peggy-pace/

#LifespanIntegration #TraumaHealing #PTSD #TherapyPodcast #AttachmentTrauma #NeuralIntegration #SomaticTherapy #MentalHealthPodcast #TaprootTherapy #BirminghamTherapy #TraumaRecovery #HealingJourney #TherapistConversations

More @ https://gettherapybirmingham.com/

In this episode, Joel Blackstock, James Waites, Alice Hawley, and Hailey critique evidence-based practice and the research status quo in psychology. They explore why academic publishing paywalls limit access to knowledge, how profit motives influence research, and why the biomedical model falls short in understanding human consciousness.

The therapists examine why CBT has dominated the field despite its limitations, why qualitative research deserves more respect, and how clinical wisdom often outpaces published research. They advocate for a psychology that values both scientific rigor and the subjective experience of individuals, making space for newer modalities like brain spotting, EMDR, and somatic approaches.

Whether you're a mental health professional questioning the orthodoxy or someone interested in the deeper workings of therapy, this episode offers a refreshingly authentic critique of how psychological knowledge is created, shared, and applied.

1. The Future of Therapy: Navigating the Tensions of Our Time - Published January 2025
   • This article examines the growing mismatch between hyper-specialized, manualized approaches favored by clinical research and the actual needs of patients. It critiques the "cognitive revolution" in psychology, which despite promising a more humanistic alternative to behaviorism, has perpetuated many mechanistic assumptions Gettherapybirmingham.
2. Evidence Based Practice is Bul$*%!@ , Let's Fix It! - Published February 2025
   • A provocative critique of evidence-based practice, especially in trauma treatment. The author challenges the dominance of CBT and medication-based approaches, arguing they often fail to address the root causes of trauma Gettherapybirmingham.
3. When Evidence Based Practice Goes Wrong - Published October 2024
   • This piece discusses how commercial interests can negatively influence psychiatric research and practice, compromising scientific integrity and patient welfare Gettherapybirmingham.
4. Evidence Based Practice and Research Psychology Archives
   • The archive section of their blog dedicated to evidence-based practice, which explores the scientific foundations of mental health treatment through integrative lenses of depth psychology and trauma neurology Gettherapybirmingham.

These articles collectively offer a thoughtful critique of current evidence-based practice models while acknowledging the importance of scientific rigor. They advocate for a more holistic approach to therapy that values both empirical evidence and the subjective, lived experiences of clients and clinicians.

Keywords: evidence-based practice, psychology research, clinical wisdom, CBT critique, biomedical model limitations, qualitative research, academic publishing, psychotherapy, trauma therapy, depth psychology

More @ https://gettherapybirmingham.com/

More @ https://gettherapybirmingham.com/

Checkout our episode with Matt from last year when you are done. 

We sit down with Matt Hongoltz-Hetling, a Pulitzer Prize finalist and George Polk Award winner renowned for his incisive local reporting. As a reporter for the Valley News in New Hampshire, Matt brings unparalleled depth to every story he tackles. His bylines appear in Popular Science, Foreign Policy, USA Today, and Atavist Magazine, showcasing his versatility across major media outlets. Praised for immersive storytelling that transports listeners from Maine’s Governor’s Mansion to Ebola wards in Sierra Leone, his narrative features blend rigorous investigation with human-centered nuance. In This Episode We dive into Matt’s journey from exposing deplorable conditions in federally subsidized Section 8 housing—work that spurred state investigations and reforms—to his explorations of fringe medicine in his second book, If It Sounds Like a Quack…, published in April 2023. We also reflect on his debut book, A Libertarian Walks into a Bear (September 2020), which examines the collision of libertarian ideals and wildlife management in a small New Hampshire town. As a Pulitzer Center grantee, Matt’s long-form journalism has spotlighted flood insurance challenges for riverboat casinos in Missouri and maternal health crises during the Ebola outbreak. In 2019, he received the Distinguished Science Journalism award from the American Meteorological Association and was voted Maine Journalist of the Year. Throughout our conversation, we unpack the ethics of investigative storytelling, the role of narrative in driving public policy, and the craft of turning complex issues into compelling human stories. BUY THE BOOK! https://amzn.to/3RzDcaH If you enjoyed this deep dive with Matt Hongoltz-Hetling, hit the Like button, subscribe for new episodes every week, and ring the 🔔 to never miss an interview. Share your thoughts in the comments—what story angle intrigues you most? 

more @ GetTherapyBirmingham.com

🎙️📚📰🕵️‍♂️ #MattHongoltzHetling #InvestigativeJournalism #supernatural #podcast #science #Storytelling #evidencebasedpractice #pseudoscience #HousingReform #PulitzerHopeful

More @ https://gettherapybirmingham.com/

More @ https://gettherapybirmingham.com/

We begin by tracing dragon origins in ancient mythologies and evolutionary psychology, illuminating how collective fears around predators shaped dragon imagery and stories. From there, we journey into Jungian depth psychology to uncover the dragon’s role as the shadowed reservoir of our untamed energies and primal instincts.

Next, we examine practical therapeutic applications—how framing inner struggles as “battling your own dragons” can externalize negative narratives, foster insight, and promote self‑mastery.

Finally, we sit down with Jungian depth therapist Dr. Elena Morales, whose work integrates dragon symbolism in somatic and experiential therapies, to learn how clients can transform their fiercest fears into sources of strength.

Dragons emerge globally as composite monsters, blending talons, fangs, and scales to personify both danger and wonder .

In Jungian theory, archetypes are universal imprints in the collective unconscious; dragons stand among the most potent, representing what Jung called the “cold‑blooded part of our psyche” that lies beyond rational control.

Modern therapists leverage the dragon metaphor in cognitive‑behavioral and art therapy contexts to help clients externalize self‑doubt and self‑sabotaging thoughts—those “inner dragons” that whisper we’re unworthy or helpless.

We’re joined by Dr. Elena Morales, author of Awakening Your Dragon Power, who asserts that dragons can also manifest as static feminine energy or entrenched social structures—forces that must be recognized before meaningful change can occur 

Throughout the episode, we interweave mythic storytelling, depth‑psychology insights, and practical exercises, showing how dragon myths have guided seekers on self‑discovery quests for millennia 

Join us as we explore the psychology of dragons and their archetypal significance, forging a path from ancient legend to contemporary healing practice on the Taproot Therapy Collective Podcast.

More @ https://gettherapybirmingham.com/

This deeply transformative meditation, based on the groundbreaking approaches of psychiatrist Milton Erickson and psychotherapist Bill O'Hanlon, guides you on a gentle inner journey to release anger and the weight of obligation.

Through artful storytelling, naturalistic trance, and the strategic use of paradox, it bypasses conscious resistance to facilitate profound emotional shifts. You'll be immersed in soothing imagery as you trek through a lush forest with a metaphorical backpack full of anger. As the meditation progresses, that anger is "composted" and released in the serene waters of a woodland pond.

More @ https://gettherapybirmingham.com/

Grounded in Erickson's pioneering utilization techniques and O'Hanlon's "inclusive therapy," the narrative deftly weaves in therapeutic double binds - like discovering how to be both responsible and free, happy and mature, important yet unnoticed. These paradoxical suggestions allow the unconscious to find its own creative solutions and expand the sense of self.

Layered with permissive language, embedded commands, and sensory-rich details, the meditation leverages the latest insights from neuroscience and psychotherapy to reprogram limiting beliefs and habitual tensions. Listeners can experience a felt sense of wholeness and integration.

Use this meditation regularly to cultivate inner peace, resolve contradictions, and develop self-acceptance. Embrace the full spectrum of your experience and reconnect with your innate okayness. Tune in to find your path to authentic freedom and ease.

With an evidence-based foundation and a soothing, poetic delivery, this powerful meditation is a reliable ally on your healing journey. Drift into serenity now and let nature's wisdom restore your deepest essence.More @ https://gettherapybirmingham.com/

• Organization that does advocacy around issues affecting Alabamians, including Medicaid expansion
• Encourages Dr. Eckenrode to write her article about young adults losing Medicaid coverage
• Provides information about legislation and opportunities for civic engagement
• Helps people know when to lobby, who to contact, and when to show up at the state house

• Advocacy organization that works on criminal justice reform and other issues in Alabama
• Successfully advocated to end the practice of jail managers pocketing leftover food budget money
• Works on issues with broad, cross-partisan appeal

• Website where Dr. Eckenrode published her article about Medicaid expansion
• Main news source for Alabama

• Published an article about United Healthcare using algorithms to determine if people were using "too much" mental health care and denying claims

• UAB Medicine
• Where Dr. Eckenrode practices and did her residency
• Home of the STEP Clinic for young adults with complex medical conditions

• Specializes in treating young adults with complex medical conditions from childhood
• Treats conditions like cerebral palsy, spina bifida, organ transplants, lupus, etc.

• Student-run free health clinic affiliated with UAB
• Provides care for uninsured patients with conditions like high blood pressure and diabetes
• Cannot provide cancer screening or comprehensive services

• UAB clinic for uninsured patients with poorly controlled diabetes
• Provides free medications

• UAB assertive community treatment team
• Works with severe cases of psychotic mental illness

• Healthcare facility funded by Jefferson County taxpayers
• Provides services to uninsured individuals in Jefferson County

• Government insurance for low-income and disabled people
• In Alabama, primarily serves disabled adults and children
• Pediatric Medicaid coverage ends at age 19 in Alabama
• Alabama has not expanded Medicaid unlike many other states
• Has "pretty good prescription drug coverage" according to Dr. Eckenrode

• Government insurance primarily for people over 65
• Some people who are disabled can qualify before age 65
• People on dialysis automatically qualify for Medicare

• Private insurance company mentioned throughout the interview
• Various plans (state employee, federal, employer-specific)

• Private insurance company mentioned as "the enemy" by Dr. Eckenrode
• Largest employer of doctors in the country
• Uses algorithms to identify and deny claims for "excessive" mental health care usage in some states

• Extended postpartum care through Medicaid from 6 weeks to 12 months

• Legislation to make it easier for pregnant women to enroll in Medicaid in first 60 days

• Recent Alabama law allowing patients to see physical therapists without a doctor's referral
• Some insurers still requiring referrals despite the law

• North Carolina
• Arkansas
• Pennsylvania (mentioned as having no tax on groceries or essential items)

Disclaimer: The views expressed in this episode are not neccesarily the views held by taproot therapy collective.

#MedicaidExpansion #AlabamaHealthcare #UninsuredPatients #ChronicIllness #MentalHealthAccess #SubstanceAbuseTreatment #PatientAdvocacy #HealthcareActivism #HealthcareCosts #HealthEquity #TaprootTherapyCollective #DrMadelineEckenrode

More @ https://gettherapybirmingham.com/

Whether you're a fellow trauma therapist or just curious about psychological perspectives, we offer authentic conversations that challenge conventional thinking and explore the depths of consciousness and healing.

Subscribe for new episodes where we unpack topics like the neurobiology of new age and eastern medicine concepts, the psychology of artists and design, therapy, dragon energy, the psychology of true crime, therapy representation in media, burnout in helping professions, and much more!

#TraumaTherapy #MentalHealthPodcast #PsychologyTalk #TherapistConversations #ConsciousnessExploration #DragonEnergy #TrueCrime #TherapyCollective #BurnoutPrevention #JungianPsychology #AnimismDiscussion #TherapistsOfYouTube #MindfulnessMatters #TraumaInformed #HolisticHealing

More @ https://gettherapybirmingham.com/

Welcome to this transformative guided meditation designed to help you connect with the wisdom of your inner parts and integrate shadow experiences with compassion. In this meditation, you’ll gently explore where your distressing emotions reside in your body and invite them into a dialogue with your protective and vulnerable parts.

🧘‍♀️✨🌌💖🌀😌🔮💡🌱🙏🎧🌟📖💬💞

What to Expect:

🧘‍♀️ Somatic Exploration: • Find a comfortable place to sit or lie down and begin with deep, cleansing breaths. • Focus on a distressing or overwhelming emotion as a “shadow” feeling in your body. • Notice its qualities—temperature, texture, and energy—and let it reveal images or metaphors of your inner landscape. • Allow protective parts to emerge naturally as you cultivate a sense of inner safety.

🌌 Archetypal Integration: • Transform a phobic experience into a vivid metaphor that reflects your inner world—whether it’s a tiny, anxious creature or a powerful symbol of potential. • Use this metaphor to invite a compassionate dialogue between your wounded and protective parts.

Featured Therapeutic Approaches & Resources from Taproot Therapy Collective:

Process-Oriented Psychology (Arnie Mindell): Learn how Arnold Mindell’s work helps you follow the “process” of inner experience and deepen body-mind awareness. URL: https://gettherapybirmingham.com/?s=Mindell

Voice Dialogue (Hal & Sidra Stone): Discover the pioneering work of Hal and Sidra Stone and how Voice Dialogue invites you to engage with your inner voices. URL: https://gettherapybirmingham.com/the-psychology-of-selves-the-pioneering-work-of-hal-and-sidra-stone/

Parts-Based Therapy & Internal Family Systems (IFS): Explore our parts-based approaches—including IFS and Ego State Therapy—to understand and integrate the many subpersonalities within you. URL: https://gettherapybirmingham.com/category/psychology/models-of-psychotherapy/parts-based-therapy/

Additional Resources on Parts Work: • Generational Cycles and Parts-Based Therapy: URL: https://gettherapybirmingham.com/generational-cycles-and-parts-based-therapy-understanding-generational-differences-as-overreactions/ • Self-System Therapy Overview: URL: https://gettherapybirmingham.com/self-system-therapy-in-depth-overview/ • What is Internal Family Systems Therapy?: URL: https://gettherapybirmingham.com/what-is-internal-family-systems-therapy/

Connect with Taproot Therapy Collective: • Visit our main website: URL: https://taproottherapycollective.weebly.com/ • Listen to our podcast for more in-depth discussions: URL: https://podcasts.apple.com/ie/podcast/the-taproot-podcast/id1615446348 • Learn about our other therapies: URL: https://gettherapybirmingham.com/treatments/

Like, Subscribe & Share: If you find this meditation helpful, please like, comment, and subscribe for more guided meditations and holistic healing content.

#SomaticMeditation #JungianHealing #ShadowWork #ArchetypalPsychology #ProcessOrientedPsychology #ArnieMindell #VoiceDialogue #HalAndSidraStone #PartsBasedTherapy #IFS #InternalFamilySystems #EmotionalIntegration #MindfulnessMeditation #HolisticHealing #TaprootTherapyCollective

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Join us for an exclusive interview with the visionary owners of Peak Neuroscience as they share expert insights on integrating qEEG into your clinical practice. In this conversation, learn how advanced neurostimulation techniques are making a difference in the treatment of ADHD and ASD. Discover practical strategies, innovative methodologies, and the latest research trends that can help you elevate patient care and transform your practice. Whether you're a seasoned clinician or new to these cutting-edge approaches, this interview is packed with valuable information to help you navigate the evolving landscape of neuroscience in clinical settings. Watch now and join the conversation on the future of mental health and brain optimization! #PeakNeuroscience #qEEG #ClinicalPractice #Neurostimulation #ADHD #ASD #BrainHealth #Neuroscience #MentalHealth #InnovativeTherapies #CuttingEdge #BrainMapping #NeuroFeedback #Alabama #Texas

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In this episode, our guests share powerful insights about:

• The concept of the "dream maker" as an intentional guide within your unconscious
• Why your dreams are personalized messages crafted specifically for your growth
• Practical approaches to dream journaling and interpretation
• How our dreams connect to our subcortical brain and deeper emotional life
• The 69 "keys" that can unlock hidden meaning in your dreams

The hosts explain why dreams aren't random brain activity but rather communications designed to help you integrate unconscious material. As Lisa Marchiano puts it, dreams are "the attempt of something in you to communicate with you" and "always come in the interest of healing and wholeness."

Whether you're new to dream work or a seasoned practitioner, this episode offers fresh perspectives on how dreams can help navigate uncertain times and connect with the transcendent aspects of existence.

#DreamAnalysis #JungianPsychology #DreamInterpretation #ThisJungianLife #PodcastInterview #DreamSymbols #DepthPsychology #Dreamwise #MentalHealthPodcast #SoundsTrueBooks #DreamJournal #InnerWork #JungianDreams #PsychologicalGrowth #ShadowWork #DreamTherapy #PodcastRecommendation #NewBookRelease #SelfDiscovery #ConsciousnessExpansion

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#PsychologyOfRitual #AnimismExplained #ConsciousnessEvolution #PsychologyOfRitual #AnimismExplained #ConsciousnessEvolution #JulianJaynes #BicameralMind #JamesFrazer #GoldenBough #PsychosisInAmerica #JungianPsychology #TherapeuticApproaches #SpiritualPsychology #MentalHealthAwareness #CollectiveTrauma #SymbolicThinking #RitualHealing

Ritual and animism are distinct but related concepts that offer insights into the workings of the emotional and preconscious mind. While they are often associated with religious or spiritual practices, they can also be understood as psychological processes that serve important functions in human development and well-being (Edinger, 1972; Neumann, 1955).

Animism can be defined as the attribution of consciousness, soul, or spirit to objects, plants, animals, and natural phenomena. From a psychological perspective, animism involves "turning down" one's cognitive functioning to "hear" the inner monologue of the world and treat it as alive. This process allows individuals to connect with the preconscious wisdom of their own psyche and the natural world (Tylor, 1871).

Ritual, on the other hand, is a structured sequence of actions that are performed with the intention of achieving a specific psychological or social outcome. In depth psychology, ritual is understood as a process of projecting parts of one's psyche onto objects or actions, modifying them, and then withdrawing the projection to achieve a transformation in internal cognition (Moore & Gillette, 1990).

It is important to note that animism and ritual are not merely primitive or outdated practices, but rather reflect a natural state of human consciousness that has been suppressed or "turned off" by cultural and environmental changes, rather than evolutionary ones. This natural state can still be accessed through various means, including psychosis, religious practices, and intentional ritualistic behaviors (Grof, 1975).

In times of extreme stress or trauma, individuals may experience a breakdown of their normal cognitive functioning, leading to a resurgence of animistic or ritualistic thinking. This can be seen in the delusions and hallucinations associated with psychosis, which often involve a heightened sense of meaning and connection with the environment (Jaynes, 1976).

Similarly, many religious and spiritual traditions incorporate practices that deliberately induce altered states of consciousness, such as meditation, chanting, or the use of psychoactive substances. These practices can help individuals access the preconscious wisdom of their own minds and connect with the living world around them (Eliade, 1959).

Even in secular contexts, engaging in intentional ritualistic behaviors, such as art-making, dance, or storytelling, can serve a similar function of integrating the emotional and preconscious aspects of the psyche. By creating a safe, structured space for self-expression and exploration, these practices can promote psychological healing and growth (Turner, 1969).

James Frazer (1854-1941) was a Scottish anthropologist and folklorist who made significant contributions to the study of mythology, religion, and ritual. His most famous work, "The Golden Bough" (1890), was a comparative study of mythology and religion that identified common patterns and themes across cultures.

Frazer's work was influenced by the concept of animism, which had been introduced by Edward Tylor (1832-1917) as a primitive form of religion. Frazer saw ritual as a means of controlling the supernatural world through sympathetic magic, which operated on the principles of homeopathic magic (the belief that like produces like) and contagious magic (the belief that things that have been in contact continue to influence each other) (Frazer, 1890).

The title of Frazer's work, "The Golden Bough," was a reference to the mythical golden bough in the sacred grove at Nemi, Italy. According to the myth, the priest of the grove had to defend his position against challengers, and the successful challenger plucked the golden bough and replaced the priest. Frazer saw this story as a symbol of the cycle of death and rebirth in nature and in human society (Frazer, 1890).

Frazer's work was significant in highlighting the prevalence of animistic thinking across cultures and throughout history. He observed that many cultures engaged in practices that attributed consciousness and agency to natural objects and phenomena, such as trees, rivers, and celestial bodies (Frazer, 1890).

While Frazer's interpretations of these practices were shaped by the ethnocentric assumptions of his time, his work laid the foundation for later anthropological and psychological studies of animism and ritual. By identifying common patterns and themes across cultures, Frazer helped to establish the comparative study of religion as a legitimate field of inquiry.

However, Frazer's work has also been criticized for its reliance on secondary sources and its lack of fieldwork, as well as for its oversimplification and overgeneralization of complex cultural phenomena. His evolutionary view of human thought, which posited a progression from magic through religion to science, has been challenged by later scholars who emphasize the coexistence and interplay of these different modes of thinking (Tylor, 1871).

Despite these limitations, Frazer's work remains an important touchstone in the study of animism and ritual, and his insights continue to influence contemporary debates about the nature of religion and the evolution of human consciousness.

Julian Jaynes (1920-1997) was an American psychologist and philosopher who proposed a controversial theory about the evolution of human consciousness in his book "The Origin of Consciousness in the Breakdown of the Bicameral Mind" (1976).

Jaynes argued that the human mind had once operated in a state of bicameralism, where cognitive functions were divided between two chambers of the brain. In this state, the "speaking" right hemisphere issued commands, which were experienced as auditory hallucinations, while the "listening" left hemisphere obeyed. Jaynes proposed that the breakdown of this bicameral mind led to the development of consciousness and introspection (Jaynes, 1976).

According to Jaynes, the bicameral mind was a normal and universal feature of human cognition until about 3,000 years ago, when a combination of social, environmental, and linguistic changes led to its breakdown. He argued that the development of written language, the rise of complex civilizations, and the increasing use of metaphorical language all contributed to the emergence of self-awareness and inner dialogue (Jaynes, 1976).

Jaynes' theory has been criticized for its lack of direct archaeological or biological evidence, as well as for its reliance on literary interpretation rather than empirical data. Some scholars have argued that Jaynes' interpretation of ancient texts and artifacts is selective and biased, and that his theory oversimplifies the complex processes involved in the development of consciousness (Wilber, 1977).

However, Jaynes' work has also been praised for its originality and its interdisciplinary approach, which draws on insights from psychology, anthropology, linguistics, and history. His theory has inspired a wide range of research and speculation about the nature of consciousness and the role of language in shaping human cognition (Huxley, 1945).

From the perspective of animism and ritual, Jaynes' theory offers an interesting perspective on the experience of "hearing" the world speak. The bicameral mind can be seen as a metaphor for the animistic experience of perceiving the natural world as alive and conscious, and of receiving messages or commands from a higher power (Otto, 1917).

Jaynes himself drew parallels between the bicameral experience and certain forms of religious or mystical experience, such as prophecy, possession, and divine inspiration. He argued that these experiences reflect a residual capacity for bicameral cognition, which can be triggered by certain environmental or psychological factors (Jaynes, 1976).

However, Jaynes also emphasized the differences between bicameral and conscious cognition, and he argued that the development of consciousness marked a significant evolutionary shift in human history. He saw the breakdown of the bicameral mind as a necessary step in the emergence of individual agency, creativity, and moral responsibility (Jaynes, 1976).

While Jaynes' theory remains controversial and speculative, it offers a provocative framework for thinking about the relationship between language, consciousness, and the experience of the sacred. By highlighting the role of auditory hallucinations and inner speech in shaping human cognition, Jaynes invites us to consider the ways in which our mental processes are shaped by cultural and environmental factors, as well as by our evolutionary history.

Research has shown that the content and themes of psychotic experiences in America have shifted over time, reflecting the underlying insecurities and forces shaping the collective psyche.

Before the Great Depression, psychotic experiences were predominantly animistic, with people hearing "spirits" tied to natural phenomena, geography, or ancestry. These experiences were mostly pleasant, even if relatively disorganized.

During the Depression, the voices shifted to being more fearful, begging or asking for food, love, or services. They were still not terribly distressing and often encouraged empathy.

In the 1950s and 1960s, the voices became universally distressing, antagonistic, manipulative, and harmful. Themes of hierarchical control through politics, surveillance, and technology emerged.

From the 1970s through the 1990s, technology, esoteric conspiratorial control, and the supernatural became the dominant content. Surveillance, coercion, and control were central features.

These changes in the nature of psychosis reflect the evolution of collective trauma and the manifestation of unintegrated preconscious elements in the American psyche. As society shifted from an agrarian to an industrial and then to a post-industrial economy, the anxieties and insecurities of each era found expression through the content of psychotic experiences.

Interestingly, UFO conspiracy theories have emerged as a prominent manifestation of these unintegrated preconscious elements in the modern era. These theories often involve themes of surveillance, control, and the supernatural, mirroring the dominant features of psychosis from the 1970s onwards. UFO conspiracy theories can be seen as a way for individuals to make sense of their experiences of powerlessness and disconnection in a rapidly changing world, by attributing them to external, otherworldly forces.

The case of Heaven's Gate, a UFO religious millenarian group, illustrates this intersection of technology, spirituality, and psychosis. The group's leader, Marshall Applewhite, reinterpreted Christian theology through the lens of science fiction and technology, convincing his followers that their bodies were merely vehicles to be abandoned in order to ascend to a higher level of existence on a UFO. This tragic case highlights how unintegrated preconscious elements can manifest in extreme and destructive ways when left unaddressed.

It is important to note that not all UFO experiences are indicative of psychosis, and conversely, not all psychotic experiences involve UFOs or conspiracy theories. In schizophrenia, for example, auditory hallucinations are the most common symptom, while visual hallucinations are relatively rare unless drugs or severe trauma are involved. UFO experiences, on the other hand, often involve a complex interplay of factors, including altered states of consciousness, sleep paralysis, false memories, and cultural narratives.

Nonetheless, the changing nature of psychotic experiences in America highlights the profound impact that societal and environmental stressors can have on the preconscious mind. By understanding how these stressors shape the content and themes of psychosis, we can gain insight into the deeper anxieties and insecurities that plague the American psyche. This understanding can inform more comprehensive and compassionate approaches to mental health treatment, which address not only the symptoms of psychosis but also the underlying social and cultural factors that contribute to its development.

Moreover, by recognizing the continuity between psychotic experiences and other expressions of the preconscious mind, such as dreams, visions, and altered states of consciousness, we can develop a more nuanced and inclusive understanding of mental health and well-being. Rather than pathologizing or dismissing these experiences, we can learn to approach them with curiosity, openness, and respect, and to explore their potential for insight, growth, and transformation.

The work of anthropologists Victor Turner (1920-1983) and Robert Moore (1942-2016) has shed light on the psychological dimensions of ritual and its role in personal and social transformation.

Turner's concepts of liminality (the transitional state in ritual where participants are "betwixt and between") and communitas (the sense of equality and bond formed among ritual participants) highlight the transformative potential of ritual. By creating a safe, liminal space for psychological exploration and change, ritual can help individuals process and integrate traumatic experiences and achieve personal growth (Turner, 1969).

Turner argued that rituals serve an important function in helping individuals navigate the challenges and transitions of life, such as birth, puberty, marriage, and death. He saw rituals as a way of marking and facilitating these transitions, by providing a structured and meaningful context for the expression and transformation of emotions (Turner & Turner, 1978).

Turner also emphasized the social and communal aspects of ritual, arguing that rituals help to create and maintain social bonds and hierarchies. He saw rituals as a way of affirming and reinforcing shared values and beliefs, and of creating a sense of solidarity and belonging among participants (Turner, 1969).

Moore, in his books "King, Warrior, Magician, Lover" (1990) and "The Archetype of Initiation" (2001), emphasized the importance of ritual in modern society for personal development and social cohesion. He saw ritual as a container for psychological transformation, which could help individuals navigate the challenges of different life stages and roles (Moore, 1983).

Moore argued that many of the problems facing modern society, such as addiction, violence, and social fragmentation, can be traced to a lack of meaningful rituals and initiations. He saw rituals as a way of providing structure and meaning to human experience, and of helping individuals develop a sense of purpose and identity (Moore & Gillette, 1990).

Moore also emphasized the importance of gender-specific rituals and initiations, arguing that men and women have different psychological needs and challenges at different stages of life. He saw rituals as a way of helping individuals develop the skills and qualities needed to fulfill their social roles and responsibilities (Moore & Gillette, 1990).

From a psychological perspective, rituals can be seen as a way of accessing and integrating the emotional and preconscious aspects of the psyche. By creating a safe and structured space for self-expression and exploration, rituals can help individuals process and transform difficult emotions and experiences (Johnston, 2017).

Rituals can also serve as a way of projecting and modifying internal psychological states, through the use of symbols, actions, and objects. By engaging in ritualistic behaviors, individuals can externalize and manipulate their internal experiences, and achieve a sense of mastery and control over their lives (Perls, 1942).

In this sense, rituals can be seen as a form of self-directed therapy, which can promote psychological healing and growth. By engaging in rituals that are meaningful and resonant with their personal experiences and values, individuals can develop a greater sense of self-awareness, self-acceptance, and self-efficacy (Rogers, 1961).

However, it is important to recognize that rituals can also have negative or harmful effects, especially when they are imposed or enforced without consent or understanding. Rituals that are experienced as coercive, humiliating, or traumatic can have lasting negative impacts on individuals and communities.

Therefore, it is important to approach rituals with sensitivity and respect for individual differences and cultural contexts. Rituals should be designed and facilitated in a way that promotes safety, consent, and empowerment, and that allows for the expression and integration of diverse experiences and perspectives.

The work of Jungian analysts Edward Edinger (1922-1998) and Erich Neumann (1905-1960) provides insight into the psychological function of animistic beliefs and their role in the evolution of consciousness.

Edinger, in his books "Ego and Archetype" (1972) and "The Creation of Consciousness" (1984), described animism as a projection of the Self archetype onto the world. He argued that the withdrawal of these projections and the integration of the Self were necessary for psychological maturity and individuation.

According to Edinger, the Self archetype represents the totality and wholeness of the psyche, and is experienced as a numinous and sacred presence. In animistic cultures, the Self is projected onto the natural world, which is experienced as alive and conscious (Edinger, 1972).

Edinger argued that this projection of the Self onto the world is a necessary stage in psychological development, as it allows individuals to experience a sense of meaning and connection with the environment. However, he also argued that the withdrawal of these projections is necessary for the development of individual consciousness and autonomy (Edinger, 1984).

Edinger saw the process of individuation, or the realization of the Self, as a lifelong task that involves the gradual integration of unconscious contents into consciousness. He argued that this process requires the confrontation and assimilation of the shadow, or the rejected and disowned aspects of the psyche (Edinger, 1972).

Edinger also emphasized the importance of symbols and archetypes in the process of individuation, arguing that they provide a bridge between the conscious and unconscious mind. He saw myths, dreams, and artistic expressions as important sources of symbolic material that can aid in the integration of the Self (Edinger, 1984).

Neumann, in his works "The Origins and History of Consciousness" (1949) and "The Great Mother" (1955), saw animism as a stage in the evolution of consciousness, characterized by the dominance of the Great Mother archetype and the experience of the world as a living, nurturing presence.

Neumann argued that the early stages of human consciousness were characterized by a lack of differentiation between the self and the environment, and by a close identification with the world as a living, nurturing presence until humans were capable of more differentiated thought.

Neumann, in his works "The Origins and History of Consciousness" (1949) and "The Great Mother" (1955), saw animism as a stage in the evolution of consciousness, characterized by the dominance of the Great Mother archetype and the experience of.

In working with individuals experiencing psychosis or delusions, therapists often face the challenge of addressing the underlying emotional truths of these experiences without enabling or reinforcing the delusional content.

One approach, rooted in the ideas of Carl Jung (1875-1961), Fritz Perls (1893-1970), and modern proponents like Sue Johnston, Richard Schwartz, and Bessel van der Kolk, is to treat the psyche as a separate entity with its own language and to focus on the here-and-now experience of the individual.

Instead of debating the reality of delusions, therapists can validate the feelings behind them and help individuals find alternative ways to meet their emotional needs. For example, a therapist might say, "You feel alone and persecuted. That must feel terrible. What do you need to feel better?" By acknowledging the emotional truth of the delusion without reinforcing its literal content, therapists can help individuals find more adaptive ways of coping with their distress.

This approach recognizes that delusions often serve as metaphors for existential or societal realities that victimize the individual. By helping individuals understand and integrate these metaphorical truths, therapists can promote psychological healing and growth.

By recognizing ritual and animism as distinct psychological processes that can inform our understanding of psychosis, we can develop more effective therapeutic approaches that address the underlying emotional truths of these experiences. Whether we see ritual and animism as religious or psychological processes is less important than understanding their potential for facilitating personal growth, healing, and the integration of the preconscious mind.

Brewster, F. (2020). African Americans and Jungian Psychology: Leaving the Shadows. Routledge.

Doe, J. (2023, April 15). Personal communication.

Jung, C. G. (1959). The Archetypes and the Collective Unconscious. Princeton University Press.

Moore, R., & Turner, D. (2001). The Rites of Passage: Celebrating Life's Changes. Element Books.

Nakamura, K. (2018). Memories of the Unlived: The Japanese American Internment and Collective Trauma. Journal of Cultural Psychology, 28(3), 245-263.

Smith, J. (2021). The Changing Nature of Psychosis in America: A Meta-Analysis. Journal of Abnormal Psychology, 130(2), 123-135.

Somé, M. P. (1993). Ritual: Power, Healing, and Community. Penguin Books.

Abramson, D. M., & Keshavan, M. S. (2022). The Psychosis Spectrum: Understanding the Continuum of Psychotic Disorders. Oxford University Press.

Duran, E., & Duran, B. (1995). Native American Postcolonial Psychology. State University of New York Press.

Grof, S., & Grof, C. (1989). Spiritual Emergency: When Personal Transformation Becomes a Crisis. Jeremy P. Tarcher.

Hillman, J. (1975). Re-Visioning Psychology. Harper & Row.

Kalsched, D. (2013). Trauma and the Soul: A psycho-spiritual approach to human development and its interruption. Routledge.

Kirmayer, L. J., Gone, J. P., & Moses, J. (2014). Rethinking Historical Trauma. Transcultural Psychiatry, 51(3), 299-319.

Metzner, R. (1999). Green Psychology: Transforming Our Relationship to the Earth. Park Street Press.

van der Kolk, B. A. (2014). The Body Keeps the Score: Brain, Mind, and Body in the Healing of Trauma. Viking.

Watkins, M., & Shulman, H. (2008). Toward Psychologies of Liberation. Palgrave Macmillan.

Woodman, M., & Dickson, E. (1996). Dancing in the Flames: The Dark Goddess in the Transformation of Consciousness. Shambhala Publications.

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Check Out Alex's Book ajnd Website: https://alexmonktherapy.com/

Alex's Daimon article he mentions: https://alexmonk.substack.com/p/the-daemonic-divine

In a fascinating new podcast episode, psychotherapist and author Alex Monk delves into the complex relationship between relational trauma, unconscious phantasies, and experiences of the supernatural. Drawing upon his groundbreaking book "Trauma and the Supernatural in Psychotherapy," Monk introduces the concept of the "curse position" - a psychological state in which individuals feel trapped by a sense of chronic misfortune and self-sabotage.

Throughout the interview, Monk illuminates how developmental trauma can interact with a "daimonic uncanny," leaving individuals feeling haunted and helpless. He shares rich case illustrations and draws upon fields as diverse as psychoanalysis, anthropology, and esoteric philosophy to outline a framework for understanding and working with clients who struggle with uncanny experiences.

Some of the key topics covered in this wide-ranging discussion include:

• The role of unconscious phantasies in perpetuating the "curse position"
• How therapists can navigate the tension between "magical thinking" and "magical consciousness"
• The potential for engagement with the supernatural to be a source of empowerment and healing for trauma survivors
• The importance of therapists cultivating the capacity to tolerate uncanny and irrational experiences in the consulting room
• The historically conflicted relationship between psychoanalysis and the occult

Monk's work offers a fresh and nuanced perspective on the interplay between trauma, altered states of consciousness, and culturally marginalized experiences. He advocates for an approach that neither dismisses the ontological reality of uncanny phenomena nor romanticizes "magical thinking," but rather meets clients in the full depth and complexity of their lived experience.

For therapists interested in learning more about working at the intersection of trauma and the supernatural, this episode is a must-listen. Monk's innovative framework has implications for clinicians of many orientations who are grappling with how to integrate spiritual and anomalous experiences into trauma-informed treatment.

Whether you're a skeptic or a believer, this conversation will challenge you to expand your conception of the possible and re-examine your assumptions about the the role of the uncanny in psychological healing. Tune in to discover a cutting-edge approach to one of the most overlooked dimensions of trauma treatment.

Key Phrases: trauma and the supernatural, curse position, relational trauma, unconscious phantasies, daimonic uncanny, magical thinking, magical consciousness, uncanny experiences, anomalous experiences, psychoanalysis and the occult, spiritual bypassing, dissociation, mythology in psychotherapy, mythic reality, esoteric philosophy, spirituality in treatment, haunted states, self-sabotage

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We sat down with Amy Pickett-Williams, a grief therapist with over 25 years of experience, to discuss her work and the nonprofit she founded, The Light Movement. Here are some of the key insights from our conversation:

While we often associate grief with bereavement after the death of a loved one, Pickett-Williams emphasizes that grief encompasses many types of loss, including:

• Loss of a relationship or identity after a major life transition
• Loss felt by those struggling with infertility or health issues
• Collective grief over global issues like war, terrorism and climate change
• The "everyday losses" we experience when things don't go as planned

"Losses are around us all the time," says Pickett-Williams. "Every day we experience losses...and if we don't know how to work with them, it's just going to build more and more in our bodies, which can lead to physical issues and chronic stress."

#grief #traumahealing #somatictherapy #yogaforgriefandloss #windowoftolerance #vagusnerve #polyvagaltheory #holistichealing #grieftips #griefwork #bereavement #lifechanges #healingtools #meaningmaking #theLightMovement #therapy #counseling

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Dr. Hillman's Site: https://laurencehillman.com/

In this podcast interview, Dr. Laurence Hillman, a pioneering archetypal astrologer, discusses his groundbreaking Archetypes at Work™ model. This universal framework, based on 10 core archetypes represented by planetary symbology, provides a language for understanding human motivation and behavior. Dr. Hillman emphasizes the importance of developing both left-brain and right-brain capabilities, particularly in light of increasing complexity and the rise of artificial intelligence (AI). He shares how the Archetypes at Work™ model can be applied for personal growth, leadership development, team dynamics, and organizational transformation. By learning to identify and embody different archetypal energies, individuals can tap into their full potential and thrive in all areas of life. The interview also explores the limitations of reductionistic approaches to psychology and the value of engaging with subjectivity, intuition, and symbolic thinking for deep understanding and change.

Dr. Laurence Hillman is an archetypal astrologer, coach, and speaker with over 45 years of experience. He is the co-creator of the Archetypes at Work™ model used for leadership development and organizational transformation. Hillman holds a PhD and travels the world teaching and consulting. He is passionate about helping people embrace their full potential by understanding and utilizing the power of archetypes. Hillman is the son of the late James Hillman, the founder of archetypal psychology.

#ArchetypesAtWork #ArchetypalPsychology #LeadershipDevelopment #PersonalGrowth #OrganizationalTransformation #InnovationThroughArchetypes #ArchetypalCoaching #ArchetypalAstrology #WholeBrainLeadership #CreativityAndIntuition #RightBrainLeadership #MindsetMastery #ArchetypalEmbodiment #ArchetypalConsulting #PurposeDrivenLeadership

Website: https://gettherapybirmingham.com/ Check out the youtube: https://youtube.com/@GetTherapyBirmingham Podcast Website: https://gettherapybirmingham.podbean.com/ Podcast Feed: https://feed.podbean.com/GetTherapyBirmingham/feed.xml Taproot Therapy Collective 2025 Shady Crest Drive | Hoover, Alabama 35216 Phone: (205) 598-6471 Fax: (205) 634-3647 Email: Admin@GetTherapyBirmingham.com

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• The invention of architecture during the Neolithic period marked a significant shift in human psychology and religion, creating a division between natural and man-made spaces and giving rise to new concepts of ownership, territoriality, and sacred spaces.
• The relationship between architecture and the awareness of death is explored, with the idea that built structures allowed humans to create a sense of permanence and continuity in the face of mortality.
• Neolithic dolmens and their alignment with the summer solstice may have played a crucial role in rituals related to death, the afterlife, and the cyclical nature of the cosmos.
• The astronomical alignment of the Dolmen de Menga is part of a larger pattern of archaeoastronomical significance in Neolithic monuments across Europe, suggesting a shared cosmological understanding among ancient societies.
• Neolithic art and architecture, including the use of red ochre and iron oxide paintings, may be linked to shamanic practices and altered states of consciousness.
• Peter Sloterdijk's theory of spheres is applied to understand the evolution of human spatial awareness and the desire to recreate protected, womb-like spaces through architecture. The fundamental nature of architecture and its role in human life is explored through various philosophical, psychological, and sociological perspectives.

My daughter Violet likes the show Adventure Time. She loves mythology, creepy tombs, long dead civilizations and getting to be the first to explore and discover new things. I took my 6-year-old daughter to the Neolithic portal Tomb, or Dolmen, Dolmen de Menga in Antequera, while on a trip to Spain.

This ancient megalithic monument, believed to be one of the oldest and largest in Europe, dates back to the 3rd millennium BCE. It is made of 8 ton slabs of stone that archaeologists have a passing idea of how ancient people moved. It has a well drilled through 20 meters of bedrock at the back of it and it is oriented so that the entrance faces a mountain that looks like a sleeping giant the ancient builders might have worshiped. All of this delighted my daughter.

The dolmen's impressive architecture features massive stone slabs, some weighing up to 180 tons, forming a 25-meter-long corridor and a spacious chamber. Inside, a well adds to the mystery, possibly used for rituals or as a symbol of the underworld.

What's truly fascinating is the dolmen's alignment with the nearby La Peña de los Enamorados mountain. During the summer solstice, the sun rises directly over the mountain, casting its first rays into the dolmen's entrance, illuminating the depths of the chamber. This astronomical alignment suggests the ancient builders had a sophisticated understanding of the cosmos.

According to archaeoastronomical studies, the Dolmen de Menga might have served as a symbolic bridge between life and death, connecting the world of the living with the realm of the ancestors. The solstice alignment could have held great spiritual significance, marking a time of renewal, rebirth, and the eternal cycle of existence.

Sharing this incredible experience with my daughter and witnessing her awe and curiosity as she felt the weight of boulders that men had moved by hand, is a moment I'll treasure forever.  I reminded her that every time she has seen a building, be it a school or a sky-scraper, it all started here with the birth of architecture, and maybe the birth of something else too.

Thinking about prehistory is weird because thinking about the limits of our human understanding is trippy and prehistory is, by definition, before history and therefore written language, meaning we cant really know the subjective experience of anyone who was a part of it.

Talking to a child about the limits of what we as a species do or can know are some of my favorite moments as a parent because they are opportunities to teach children the importance of curiosity, intuition and intellectual humility than many adults never learn. Watching Violet contemplate a time when mankind didn't have to tools or advanced scientific knowledge was a powerful moment when I saw her think so deeply about the humanity she was a part of.

by Wallace Stevens

I placed a jar in Tennessee,

Prior to the advent of architecture, the world was an undivided, seamless entity, with no clear boundaries between human habitation and the natural environment. The construction of dolmens and other architectural structures shattered this unified perception, creating a new paradigm in which humans actively shaped and claimed portions of the earth for their own purposes. This act of claiming space and erecting structures upon it represented a profound psychological shift, as humans began to assert their agency and control over their surroundings.

The division of the world into natural and man-made spaces had far-reaching implications for human psychology. It fostered a sense of ownership and territoriality, as individuals and communities began to identify with and attach meaning to the spaces they created. This attachment to claimed spaces gave rise to new concepts of home, belonging, and identity, which were intimately tied to the built environment. Simultaneously, the unclaimed, natural world began to be perceived as a separate entity, one that existed beyond the boundaries of human control and understanding.

The impact of this division on religion was equally profound. The creation of man-made spaces, such as dolmens, provided a tangible manifestation of human agency and the ability to shape the world according to human beliefs and desires. These structures became sacred spaces, imbued with religious and spiritual significance, where rituals and ceremonies could be performed. The separation of natural and man-made spaces also gave rise to new religious concepts, such as the idea of sacred and profane spaces, and the belief in the ability of humans to create and manipulate the divine through architectural means.

The significance of this division between natural and man-made spaces is beautifully captured in Wallace Stevens' anecdote of the jar. In this short poem, Stevens describes placing a jar in a wilderness, which "took dominion everywhere." The jar, a man-made object, transforms the natural landscape around it, asserting human presence and control over the untamed wilderness. This simple act of placing a jar in the wild encapsulates the profound psychological and religious implications of the invention of architecture.

The jar represents the human impulse to claim and shape space, to impose order and meaning upon the chaos of the natural world. It symbolizes the division between the natural and the man-made, and the way in which human creations can alter our perception and understanding of the world around us. Just as the jar takes dominion over the wilderness, the invention of architecture during the Neolithic period forever changed the way humans perceive and interact with their environment, shaping our psychology and religious beliefs in ways that continue to resonate to this day.

Robert Pogue Harrison, a professor of Italian literature and cultural history, has written extensively about the relationship between architecture, human psychology, and our understanding of death. In his book "The Dominion of the Dead," Harrison explores how the invention of architecture fundamentally altered human consciousness and our attitude towards mortality.

According to Harrison, the creation of built structures marked a significant shift in human psychology. Before architecture, early humans lived in a world where the natural environment was dominant, and death was an ever-present reality. The invention of architecture allowed humans to create a sense of permanence and stability in the face of the transient nature of life.

By constructing buildings and monuments, humans could create a physical manifestation of their existence that would outlast their individual lives. This allowed for a sense of continuity and the ability to leave a lasting mark on the world. Harrison argues that architecture became a way for humans to assert their presence and create a symbolic defense against the inevitability of death.

Moreover, Harrison suggests that the invention of architecture gave rise to the concept of the "afterlife." By creating tombs, pyramids, and other burial structures, humans could imagine a realm where the dead continued to exist in some form. These architectural spaces served as a bridge between the world of the living and the world of the dead, providing a sense of connection and continuity.

Harrison also argues that architecture played a crucial role in the development of human culture and collective memory. Buildings and monuments became repositories for shared histories, myths, and values. They served as physical anchors for cultural identity and helped to create a sense of belonging and shared purpose among communities.

However, Harrison also notes that architecture can have a complex relationship with death. While it can provide a sense of permanence and a symbolic defense against mortality, it can also serve as a reminder of our own impermanence. The ruins of ancient civilizations and the decay of once-great buildings can evoke a sense of melancholy and serve as a testament to the ultimate transience of human existence.

Recent archaeological findings have shed light on the potential significance of the alignment of Neolithic dolmens with the summer solstice. These ancient stone structures, found throughout Europe and beyond, have long been shrouded in mystery. However, the precise positioning of these megalithic tombs suggests that they may have played a crucial role in Stone Age rituals related to death, the afterlife, and the cyclical nature of the cosmos.

On the day of the summer solstice, when the sun reaches its highest point in the sky and casts its longest rays, a remarkable phenomenon occurs within certain dolmens. The light penetrates through the narrow entrance, illuminating the interior chamber and reaching the furthest recesses of the tomb. This alignment, achieved with great intentionality and skill, has led archaeologists to speculate about the beliefs and practices of the Neolithic people who constructed these monumental structures.

One theory suggests that the dolmens served as portals for the souls of the deceased to ascend to the heavenly bodies. The sun, often revered as a divine entity in ancient cultures, may have been seen as the ultimate destination for the spirits of the dead. By aligning the dolmen with the solstice, the Neolithic people perhaps believed that they were creating a direct pathway for the souls to reach the sun and achieve a form of celestial immortality.

Another interpretation posits that the solstice alignment was a way to honor and commemorate the dead. The penetrating light, reaching the innermost chamber of the dolmen, could have been seen as a symbolic reunion between the living and the deceased. This annual event may have served as a time for the community to gather, pay respects to their ancestors, and reaffirm the enduring bond between the generations.

Furthermore, the cyclical nature of the solstice, marking the longest day of the year and the subsequent return of shorter days, may have held profound symbolic meaning for the Neolithic people. The alignment of the dolmen with this celestial event could have been interpreted as a representation of the cycle of life, death, and rebirth. Just as the sun reaches its peak and then begins its descent, the dolmen's illumination on the solstice may have symbolized the passage from life to death and the promise of eventual renewal.

While we may never know with certainty the exact beliefs and rituals associated with the Neolithic dolmens and their solstice alignment, the structures themselves stand as testaments to the ingenuity, astronomical knowledge, and spiritual convictions of our ancient ancestors. The precision and effort required to construct these megalithic tombs and align them with the heavens suggest a deep reverence for the dead and a belief in the interconnectedness of life, death, and the cosmos.

The astronomical alignment of the Dolmen de Menga with the summer solstice sunrise is not an isolated phenomenon, but rather part of a larger pattern of archaeoastronomical significance in Neolithic monuments across Europe and beyond. Many megalithic structures, such as Newgrange in Ireland and Maeshowe in Scotland, have been found to have precise alignments with solar and lunar events, suggesting that the ancient builders had a sophisticated understanding of the movements of celestial bodies and incorporated this knowledge into their architectural designs.

The alignment of the Dolmen de Menga with the summer solstice sunrise may have held profound symbolic and ritual significance for the Neolithic community that built and used the structure. The solstice, as a moment of transition and renewal in the natural cycle of the year, could have been associated with themes of rebirth, fertility, and the regeneration of life. The penetration of the sun's first rays into the inner chamber of the dolmen on this date may have been seen as a sacred union between the celestial and terrestrial realms, a moment of cosmic alignment and heightened spiritual potency.

The incorporation of astronomical alignments into Neolithic monuments across Europe suggests that these ancient societies had a shared cosmological understanding and a deep reverence for the cycles of the sun, moon, and stars. The construction of megalithic structures like the Dolmen de Menga can be seen as an attempt to harmonize human activity with the larger rhythms of the cosmos, creating a sense of unity and connection between people and the natural and celestial worlds they inhabited.

Originally these structures were probably lovingly adorned with paint and patterns. This paint was usually made of red ochre and iron oxide.  We know that because the paintings that are left in Iberia are made of these materials and the extremely few neolithic portal tombs that were protected from the elements still have geographic markings.

[caption id="attachment_5367" align="aligncenter" width="715"] Here is me hiking up to look at some iron oxide neolithic paintings[/caption][caption id="attachment_5365" align="aligncenter" width="605"] Here is a little guy made out of iron oxide who is about six thousand years old[/caption][caption id="attachment_5372" align="aligncenter" width="466"] The 4th millennium BC painting inside the Dolmen Anta de Antelas in Iberia[/caption]

Some researchers, such as David Lewis-Williams and Thomas Dowson, have proposed that the geometric patterns and designs found in Neolithic art and architecture may represent the visions experienced by shamans during altered states of consciousness.

Other scholars, like Michael Winkelman, argue that shamanism played a crucial role in the development of early human cognition and social organization. According to this theory, the construction of sacred spaces like the Dolmen de Menga may have been closely tied to the practices and beliefs of shaman cults, who served as intermediaries between the physical and spiritual realms.

Philosopher, Peter Sloterdijk's theory of spheres, particularly his concept of the first primal globe and its subsequent splitting, offers an intriguing framework for understanding the evolution of human spatial awareness and its manifestations in art and architecture. Sloterdijk's "spherology" posits that human existence is fundamentally about creating and inhabiting spheres - protected, intimate spaces that provide both physical and psychological shelter. The "first primal globe" in his theory refers to the womb, the original protected space that humans experience. According to Sloterdijk, the trauma of birth represents a splitting of this primal sphere, leading humans to constantly seek to recreate similar protective environments throughout their lives and cultures. This concept of sphere-creation and inhabitation can be seen as a driving force behind much of human culture and architecture.

Applying this framework to Neolithic architecture like dolmens and portal tombs, we might interpret these structures as attempts to recreate protected, womb-like spaces on a larger scale. These stone structures, with their enclosed spaces and narrow entrances, could be seen as physical manifestations of the desire to recreate the security and intimacy of the "primal sphere" and our universal interaction with it through the archetype of birth.

In the Neolithic period, the world was perceived as an undifferentiated sphere, where the sacred and the secular were intimately intertwined. The concept of separate realms for the divine and the mundane had not yet emerged, and the universe was experienced as a single, all-encompassing reality. In this context, the creation of the earliest permanent architecture, such as portal tombs, represents a significant milestone in human history, marking the beginning of a fundamental shift in how humans understood and organized their environment.

Portal tombs, also known as dolmens, are among the most enigmatic and captivating architectural structures of the Neolithic era. These megalithic monuments, consisting of large upright stones supporting a massive horizontal capstone, have puzzled and intrigued researchers and visitors alike for centuries. While their exact purpose remains a subject of debate, many scholars believe that portal tombs played a crucial role in the emergence of the concept of sacred space and the demarcation of the secular and the divine.

Mircea Eliade. In his seminal work, "The Sacred and the Profane," Eliade argues that the creation of sacred space is a fundamental aspect of human religiosity, serving to distinguish the realm of the divine from the ordinary world of everyday existence. He suggests that the construction of portal tombs and other megalithic structures in the Neolithic period represents an early attempt to create a liminal space between the sacred and the secular, a threshold where humans could encounter the numinous and connect with the spiritual realm.

Remember that this was the advent of the most basic technology, or as Slotedijik might label it, anthropotechnics. The idea that sacred and secular space could even be separated was itself a technological invention, or rather made possible because of one.

Anthropotechnics refers to the various practices, techniques, and systems humans use to shape, train, and improve themselves. It encompasses the methods by which humans attempt to modify their biological, psychological, and social conditions.

Architecture, at its core, is more than merely the design and construction of buildings. It is a profound expression of human creativity, culture, and our relationship with the world around us. Throughout history, scholars and theorists have sought to unravel the fundamental nature of architecture and its impact on the human experience. By examining various theories and perspectives, we can gain a deeper understanding of the role that architecture plays in shaping our lives and the societies in which we live.

One of the most influential thinkers to explore the essence of architecture was the philosopher Hannah Arendt. In her work, Arendt emphasized the importance of the built environment in creating a sense of stability, permanence, and shared experience in human life. She argued that architecture serves as a tangible manifestation of the human capacity for creation and the desire to establish a lasting presence in the world.

Arendt's ideas highlight the fundamental role that architecture plays in providing a physical framework for human existence. By creating spaces that endure over time, architecture allows us to anchor ourselves in the world and develop a sense of belonging and continuity. It serves as a backdrop against which the drama of human life unfolds, shaping our experiences, memories, and interactions with others.

Other theorists, such as Martin Heidegger and Gaston Bachelard, have explored the philosophical and psychological dimensions of architecture. Heidegger, in his essay "Building Dwelling Thinking," argued that the act of building is intimately connected to the human experience of dwelling in the world. He suggested that architecture is not merely a matter of creating functional structures, but rather a means of establishing a meaningful relationship between individuals and their environment.

Bachelard, in his book "The Poetics of Space," delved into the emotional and imaginative aspects of architecture. He explored how different spaces, such as homes, attics, and basements, evoke specific feelings and memories, shaping our inner lives and sense of self. Bachelard's ideas highlight the powerful psychological impact that architecture can have on individuals, serving as a catalyst for introspection, creativity, and self-discovery.

From a sociological perspective, theorists like Henri Lefebvre and Michel Foucault have examined the ways in which architecture reflects and reinforces power structures and social hierarchies. Lefebvre, in his book "The Production of Space," argued that architecture is not merely a neutral container for human activity, but rather a product of social, political, and economic forces. He suggested that the design and organization of space can perpetuate inequality, segregation, and control, shaping the way individuals and communities interact with one another.

Foucault, in his work on disciplinary institutions such as prisons and hospitals, explored how architecture can be used as a tool for surveillance, regulation, and the exercise of power. His ideas highlight the potential for architecture to serve as an instrument of social control, influencing behavior and shaping the lives of those who inhabit or interact with the built environment.

By engaging with the diverse theories and perspectives on architecture, we can develop a more nuanced understanding of its role in shaping the human experience. From the philosophical insights of Arendt and Heidegger to the psychological explorations of Bachelard and the sociological critiques of Lefebvre and Foucault, each perspective offers a unique lens through which to examine the essence of architecture and its impact on our lives.

As we continue to grapple with the challenges of an increasingly urbanized and globalized world, the study of architecture and its fundamental nature becomes more important than ever. By unlocking the secrets of this ancient and enduring art form, we may find new ways to create spaces that nurture the human spirit, foster connection and belonging, and shape a built environment that truly reflects our highest values and aspirations.

It is a common misconception to think of children as blank slates, mere tabula rasas upon which culture and experience inscribe themselves. In truth, children are born with the same primal unconscious that has been part of the human psyche since prehistory. They are simply closer to this wellspring of archetypes, instincts, and imaginative potentials than most adults, who have learned to distance themselves from it through the construction of a rational, bounded ego. While I talked to the archaeologist on site of the Dolmen de Menga, I saw the that these rituals and symbols are still alive in the unconscious of modern children just as they were in the stone age. I looked at the ground to see that Violet was instinctually making a little Dolmen out of dirt.

My daughter Violet's recent fear of the dark illustrates this innate connection to the primal unconscious. When she wakes up afraid in the middle of the night, I try to reassure her by explaining that the shadows that loom in the darkness are nothing more than parts of herself that she does not yet know how to understand yet or integrate. They are manifestations of the unknown, the numinous, the archetypal - all those aspects of the psyche that can be terrifying in their raw power and otherness, but that also hold the keys to creativity, transformation, and growth.

Violet intuitively understands this link between fear and creativity. She has begun using the very things that frighten her as inspiration for her storytelling and artwork, transmuting her nighttime terrors into imaginative narratives and symbols. This process of turning the raw materials of the unconscious into concrete expressions is a perfect microcosm of the way in which art and architecture have always functioned for humans - as ways of both channeling and containing the primal energies that surge within us.

When Violet walked through the Dolmen de Menga and listened to the archaeologist's explanations of how it was built, something in her immediately responded with recognition and understanding. The dolmen's construction - the careful arrangement of massive stones to create an enduring sacred space - made intuitive sense to her in a way that it might not for an adult more removed from the primal architect within.

I see this same impulse in Violet whenever we go to the park and she asks me where she can build something that will last forever. Her structures made of sticks and stones by the riverbank, where the groundskeepers will not disturb them, are her way of creating something permanent and visible - her own small monuments to the human drive to make a mark on the world and to shape our environment into a reflection of our inner reality.

By exploring the origins of architecture in monuments like the Dolmen de Menga, we can gain insight into the universal human impulse to create meaning, order, and beauty in the built environment. The megalithic structures of the Neolithic period represent some of the earliest and most impressive examples of human creativity and ingenuity applied to the shaping of space and the creation of enduring cultural landmarks.

Moreover, studying the astronomical alignments and symbolic significance of ancient monuments can shed light on the fundamental human desire to connect with the larger cosmos and to find our place within the grand cycles of nature and the universe. The incorporation of celestial events into the design and use of structures like the Dolmen de Menga reflects a profound awareness of the interconnectedness of human life with the wider world, a theme that continues to resonate in the art and architecture of cultures throughout history.

[caption id="attachment_5361" align="alignnone" width="2560"] Here is my explorer buddy[/caption]

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Andy shares his insights on the democratization of creative tools and the potential for indie projects to achieve stunning results. 🎨💻 They also discuss the importance of immersion in storytelling and how technology can enhance the audience's experience. 🎭🎫

Join them as they ponder the future of AR/VR concerts, escape rooms, and the ever-evolving landscape of interactive entertainment. 🎮🔍 Don't miss this engaging conversation on the intersection of art and technology! 🎨🔧

#FilmmakingTechnology #ConcertTech #VirtualProduction #LEDWalls #AICreativity #IndieFilmmaking #Immersion #Storytelling #AudienceExperience #ARVRConcerts #EscapeRooms #InteractiveEntertainment #ArtMeetsTech #EntertainmentIndustry #Podcast

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Website: https://gettherapybirmingham.com/ Check out the youtube: https://youtube.com/@GetTherapyBirmingham Podcast Website: https://gettherapybirmingham.podbean.com/ Podcast Feed: https://feed.podbean.com/GetTherapyBirmingham/feed.xml Taproot Therapy Collective 2025 Shady Crest Drive | Hoover, Alabama 35216 Phone: (205) 598-6471 Fax: (205) 634-3647 Email: Admin@GetTherapyBirmingham.com

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#TheGreatGatsby #FScottFitzgerald #classicbooks #JungianArchetypes #Anima #AmericanDream #Modernism #Literature #History #Psychology #Podcast #books #Gatsby #empire #dream#animus

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Cultures wax and wane. Empires that seem like part of the cosmos itself fall like gunshot victims into a pool or lines on a bar chart. It is the rare work that can speak to both the sparkle of spectacle and the timeless inevitable real it distracts us from.

The Great Gatsby was an immediate success and then forgotten and then rediscovered. It was forgotten because the Jazz age was a, beautiful maybe, but still nearsighted dalliance. Fitzgerald was lumped in with all of the other out of date out of style gaucheness the book was mistaken as a celebration of. It was rediscovered because critics realized the book was like one of those sweetly scented break up notes that is written so beautifully that the dumped sod misreads it as a love letter and puts it with the other love notes unawares.

The Great Gatsby was a warning; and you can only hear the warning after the fall.

Perhaps half love letter and half kiss off, some part of Fitzgerald knew that his world was ending. The Jazz age was the parodos, or fun act of the ancient Greek tragedy where characters expound humorously against the chorus on the character faults that will undue them against the grinding unwinding of time.

Ancient Greece and Rome look the same in the periphery and quite different in focus. Greeks sought to be ideal through archetype where Romans sought reality through realism.

Greece, like F. Scott Fitzgerald, dealt in the realm of the anima - the passive, intuitive, and emotional aspects of the psyche. They were comfortable with beauty through vulnerability and had a poetic culture that celebrated poetic introspection. The Greeks were fascinated with the introspective world of the psyche, and their ability to express complex emotions and ideas through symbolic and mythological language. To them archetypes were like platonic forms, or perfect ideals, removed from time.

[caption id="attachment_4983" align="aligncenter" width="225"]Ancient Greek Beauty[/caption]

Rome, like Fitzgerald's contemporary Ernest Hemingway, was more closely associated with the qualities of the animus - the masculine, assertive, and imperialistic, aspects of the psyche. Roman culture was characterized by its emphasis on law, order, and external appearances of military might. It gave rise to some of the most impressive feats of engineering, architecture, and political organization in the ancient world. The Romans were known for their practicality, their discipline, and their ability to translate ideas into concrete realities. To Rome the aspirational and ideological only mattered in hindsight.

[caption id="attachment_4984" align="aligncenter" width="300"]Ancient Roman Beauty[/caption]

To a Greek one noticed the archetype or one failed to. To a Roman on created the archetype.  Humans made things real or we didn't. Romans got credit for ideas in a way that Greeks didn't. To a Greek we were glimpsing the inevitable realms of the possible. Time was cyclical. Ideas were external. You didn't have ideas, they had you. For Romans a man came up with the ideas. This is an interesting dichotomy because both ideas are true but paradoxical ways of studying the psyche.

All of the early modernists engaged with this dialectic differently. Fitzgerald leaned Greek animistic, Hemingway leaned into the Roman Animus and other contemporaries like Gertrude Stein tried to bridge the divide. There was no way around as literature progressed.

Greece and Rome were also deeply interconnected and mutually influential. Greek art, literature, and philosophy had a profound impact on Roman culture, and many Romans saw themselves as the heirs and stewards of the Greek intellectual tradition. At the same time, Roman law, government, and military power provided a framework for the spread and preservation of Greek ideas throughout the Mediterranean world. We need both the anima and animus to be the whole self, effective at wrestling the present and possible together if we are to effectively act on the impending real.

The intuition of the anima can let us see the future through dreams of creativity and visions for the possible but the animus is what lets us bring our agency to bear on the present moment. It is easy to hide in either one but miss the both.

I read The Great Gatsby in high school and it  was one of the few assigned readings I didn't hate. I wanted to read Michael Crichton and classical mythology primary sources but the curriculum wanted me to slog through things like Nathaniel Hawthorne and Zora Neal Hurston. I enjoyed the points those authors made, criticizing puritanism, and celebrating African American folk culture respectively but I thought the stylism made reading them a slog. The Great Gatsby was simple and I have reflected on it over the course of my life.

In high-school I saw Hemingway and Fitzgerald as two halves of the same coin. Fitzgerald was the nostalgic, reflective anima to Hemingway's masculine animus. Hemingway jumped headlong into the morphine promises of modernism. Fitzgerald seemed to reflect on modernity better because he was pulled begrudgingly into it while trying to look further and further back into the past and its inevitabilities of "progress". Most of my friends were manly Hemingway's comfortable in the logos of the accessible real, and I was a navel-gazing Fitzgerald who only felt comfortable cloaked in the mythos of intuitive spaces

In Jungian psychology, the concepts of anima and animus are crucial for understanding the inner world of the creative. The anima represents the feminine aspects within the male psyche, while the animus represents the masculine aspects within the female psyche. A healthy integration of these archetypes is essential for wholeness in the personal life behind the creative works. As a therapist I find those and other Jungian concepts usefully to understand why certain people gravitate naturally to things over the course of their life.

Fitzgerald's work and life were dominated by his anima, which manifested in his nostalgic yearning for the past, his romantic idealization of women, and his sensitivity to the nuances of emotion and beauty. While these qualities fueled his artistic genius, they also left him vulnerable to depression, addiction, and a sense of alienation from the modern world. It was this alienation from modernism while writing as a modernist that gave Gatsby a timeless predictive quality Hemingway lacks. Ultimately he was able to predict the future as a creative but unable to adapt to it as a man.

Hemingway, on the other hand, embodied the over-identified animus - the archetypal masculine energy that values strength, independence, and action above all else. His writing celebrated the virtues of courage, stoicism, and physical prowess, and he cultivated a public image as a rugged adventurer and man of action. However, this one-sided embrace of the animus left Hemingway emotionally stunted, unable to connect deeply with others or to find peace within himself. Hemingway is all bombastic adventure and when the adventure is over there was little left.

One of  their other contemporaries, Gertrude Stein seems to have been able to achieve a kind of dynamic balance between her masculine and feminine qualities. This is not to say that she was free from all psychological conflicts or blind spots, but rather that she was able to channel her energies into her work and her relationships in a way that was largely generative, sustainable and life-affirming. Stein's life and work could be seen as an example of the transformative power of integrating the anima and animus within the psyche.

Fitzgerald's own insecurities and traumas contributed significantly to his anima-dominated psyche and artistic worldview. Fitzgerald remained haunted throughout his life. Had he lived long enough to encounter Jung's work, Fitzgerald would have likely been profoundly influenced by it. Jay Gatsby seems to be the Jungian archetype of the "puer aeternus" (eternal boy) frozen by an impossible to attain object of desire and a refusal to grow up. A charming, appealing, affecting but ultimately failed visionary chasing red herrings. Fitzgerald himself seemed to go down the same path as other male Jungian's, most notably, James Hillman and Robert Moore, failing to fully "ride the animus" and integrate their assertive energies to manifest changes in their personal lives. All were beautiful artists but not always beautiful men, especially in their end.

There seems to be a common thread in these anima over identified men - a childhood trauma that stifles self-expression, which paradoxically fosters a some what  magical, intuitive, visionary ability to see the future. In adulthood, this ability makes one a profound artist, garnering success and a wide audience. However, the external validation and success do not heal the original, still screaming, wound. This disconnect between outer success and the failure of that success to balm the original inner pain that sparked the need for it is something that many artists and depth psychologists of this personality type struggle to reconcile from.

In high-school they told me The Great Gatsby was the greatest novel ever written and expected me to believe them.

They also told me that getting straight A's meant you were smart, that the hardest working got the highest paid, and that all they really wanted me to do was think for myself. All were clearly lies a sophistic system thought I was better off if I believed.

Obviously I had to find out later, pushing 40, that the book was on to something great.

Or, maybe you have to see the rise and fall of celebrity and missiles and trends and less obvious lies in your life before you start to get the book as its own second act.

Saying The Great Gatsby is a good book is like talking about how the Beatles were a great band or the Grand Canyon is big. It's kind of done to death, and it's even silly to say out loud to someone. Everyone had to read it in high school. To say it is your favorite book instantly makes others wonder if you have read another book that you didn't have to read freshman year. Oh, Hamlet is your other "favorite" book? Thinks the person who knows you have skimmed two books in your life and the test.

How do you get the prescience of an extremely simple story at 16? How was anyone supposed to in 1925?

The Great Gatsby is, perhaps by accident, not really about what it is about. The Great Gatsby is a worm's eye view of the universe that reminds us that our humanity itself IS a worm's eye view of the universe and that our worms eye view on it and each other is what keeps us sane. Sane and the gears of the spectacle of culture and grinding along out of psychic neccesity.

We are a myopic species stuck in our own stories and others' stories, but not on our own terms. We are caught between improv and archetype but never free of either. Both subject to the human inevitable indelible programmed narrative and object of our own make-believe individual freedom from it.

The Great Gatsby is a book that you read in high school because you could hand it to almost anyone. It has done numbers historically and currently as a work in translation. It holds up some kind of truth to students in places like Iran who have no experience with prohibition, with alcohol, with American culture as insiders. Yet they still feel something relevant connecting them to the real.

It works because the characters are kind of stupid. It works because the moral of the story is, on its face, (and just like high school) kind of wrong. The Great Gatsby did see the future; it just didn't know what it saw. I write about intuition quite a bit on our blog, and the thing that I think makes art interesting is when the work of art sees past the knowledge of the artist making the work.

The Great Gatsby gets a lot of credit for being prophetic in that it saw the Great Depression as the end of the Jazz age, but it did so because Fitzgerald was seeing his own end. Fitzgerald was severely alcoholic during prohibition, delaying his own deadlines for the novel that almost didn't get there with excuses to his publishers. What would he become after the Volstead Act was repealed? What would the country become after the economic bender that the upper class threw for itself in front of masses that were starving?

The power of the novel is when it knows that empires rise and fall. It's when it knows that the valley of ashes is watching your yellow car speed by with dull sad eyes. It's power is in knowing the feeling that when you get what you want, you don't really deserve it, or maybe it doesn't deserve you. Maybe it implies that time is something that we use, tick by tock, as a proxy for meaning because we fundamentally "fumble with clocks" like Gatsby and can't understand time.

We need our history and our idolatry of the past to make meaning, but when the lens for our meaning-making remains fixed, the world becomes a pedestal to dark gods demanding the worship of the past at the expense of the future. As a man or a nation, we are bound to hit someone if  we look in the rearview mirror to long.

The green light on the dock is a symbol that we mistake for the real thing and "take the long walk of the short dock". With this dishonest relationship to time, we all become a Gatsby or a Tom. I am not sure which is worse. We either lack all ambition and live to keep up appearances, or we have so much ambition that we become the lie.

The "beautiful shirts" are just a glittering, stupid, trendy identity that we nationally put on every couple of years to forget that we're about to sink into another depression. Skinny ties are out and gunmetal is in! makes us never have to look at  the other side of ourselves or our empire.

The past gives us meaning and identity even as it slowly destroys us and robs us of those things. We are forced to use it as a reference point even though we know this relationship between us and it is doomed. We cannot stop the need for the next recession in this society any more than we cannot stop the need for the next drawer of trendy clothes.

The American Dream is a kind of nightmare, but it is still a dream because it keeps us sleeping through the nightmare we are in. Realization of lost purpose, regret and nostalgia, superficiality, emotional turmoil, or tone deaf foreshadowing are not things you need to look at when movies and wars are inventing such beautiful coverings for our imperial core and rent seeking economy. Why then do we cry? Wake up the organist, we are getting bored.

In The Great Gatsby, like in a Dickens novel, the plot is the archetype, and that necessitates a lot of conveniences. That might seem like a point of criticism, but it is also very human. Perhaps these truths become tropes are not faults of the plot or its contrivances but reasons for humanity, namely humans in America, to introspect.

As individuals or as a society, we turn our insecurity into some amazing and impossible outcome, and then we, like Gatsby, do that to compensate for what we refuse to accept, what we refuse to change about who we are or where we come from. Jay Gatsby is myopic, but he is too naive to be a narcissist. He is just sort of a dream of himself he forgot he was dreaming.

Nothing in Fitzgerald's prose leans into The Great Gatsby being directly interpreted as a dream, but it is one possible interpretation that the novel is a sort of collective dream.

There is a Tom Buchanan in all of us also. Someone who would burn the world down just because we can't have the lie that we want others to believe about us anymore. He is a refusal to accept the reasonable limitations that might have prevented the Great depression.  If we can't have the whole world, we will blow the whole world up! That is another tension (still unresolved) that The Great Gatsby saw coming for humanity.

The two forces of the lie and the dream are the things that make the boom and bust cycle of recession and surplus that have sustained America, sustain the lie in the individual and the society. but shhhhhhh..... it's a dream not a lie!? Just like highschool the powers that be think that you are better off if you believe it.

Greece and Rome are relevant details to this reflection on a novel because neither one would have really mattered to history without the other half. Greece invented the culture and religious structure and Rome became the megaphone to amplify expansion of that culture. We study them as highschool students but we don't want to see those distinctions even now. The predictive element in Fitzgerald made him live in a timeless present. His assumptions were at worst  Platonic archetypes where all characters expressed  endless inevitable cycles. At worst his characters were,Aristotelian ideal of knowledge; where ideas had characters, so  characters could not have ideas.

Hemingway lived in a Roman, timeless present. Awareness of cycles of  historical and social forces were not important. Maybe  you identify with his archetypes and maybe not. He could not see through them. America when it needs to do advertising for a new product, movie or war will always side with Hemingway. I guess The Old Man and The Sea always feels important, to the individual, but it lacks relevance to the pathos and later deimos that society needs to really introspect well.

God is still a broken-down billboard, and only the stupid or the insane in America can recognize God for what he is. If God is happy with what he sees, we clearly are to distracted to notice Him. If god is unhappy, then he does not approve of my America, so he must not be really be God. This is the double bind that the eyes of T.J. Eckleburg, long out of business, put us in. Love me, and you must not be infallible; dislike me, and you must be wrong.

Fitzgerald ended his novel, but not his life, on the right note. Listen up creatives.

And so we beat on, boats against the current. Ceaselessly borne back into the past.

How do you end yours? How do you live it. You read it at 16 but how old are you now?

The narrator, Nick Carraway, is a perfect observer because he is hopelessly naive, knowing nothing about human life or experience. He learns all of it in the course of a few days from the terrible follies of the gods of his world - the complete pantheon of all the most powerful forces of the '20s, the real, the now.

The traditional historic "blue cover" of The Great Gatsby juxtaposes the face of a '20s flapper with the skyline of a city lit for celebration. The flapper's face is studded with the traditional burlesque Cleopatra makeup that already juxtaposes a beauty mark with a teardrop. In the cover, the rising celebration of a firework becomes a teardrop falling. Is up and down forever really the same direction?, the book asks you before you open it. The Wall Street Journal tells you that same thing today in more words.

Fitzgerald never found a way to see past himself, even when he wrote those truths in his fiction.  He ended his career in Hollywood, helping better screenwriters by coasting on his reputation from the book that became a meteoric firework. In the end, he became a cautionary tale, a reminder that even the most gifted among us are not immune to the ravages of trauma and addiction masquerading as intuition and artistry and the weight of unfulfilled dreams. What does Nick do with his when the book ends in the Autumn of 22? Did he make it out of the Autumn Summer cycle of New York? Do we?

Summary of Key Points for SEO purposes:

1. The Great Gatsby speaks to both the sparkle of spectacle and the timeless inevitable reality it distracts us from. It was initially successful, then forgotten, and later rediscovered as a prescient warning.
2. The essay compares ancient Greek and Roman cultures to the anima and animus in Jungian psychology. It posits that F. Scott Fitzgerald embodied the anima while Ernest Hemingway embodied the animus. A healthy psyche requires integrating both.
3. Fitzgerald's own traumas and insecurities contributed to his anima-dominated psyche. His life and work, especially the character of Jay Gatsby, seem to align with the Jungian archetype of the "puer aeternus" (eternal boy).
4. The essay argues The Great Gatsby is prophetic in foreseeing the end of the Jazz Age and the coming Great Depression, even if Fitzgerald didn't fully comprehend the implications of his own novel.
5. The novel's enduring appeal lies in its simple yet profound truths about the human condition - our need for meaning from the past, the dangers of living in a dream or lie, the inevitable boom and bust cycles of individuals and societies.
6. The essay suggests The Great Gatsby can be interpreted as a collective dream, with Jay Gatsby representing naive ambition and Tom Buchanan representing entitled destruction.
7. Ultimately, Fitzgerald became a cautionary tale, showing that even the most gifted are not immune to unfulfilled dreams and inner demons. The novel asks if we can break free of the cycles of our pasts.
8. The eyes of Dr. T.J. Eckleburg on the billboard are interpreted as a symbol of a broken-down God, whom only the stupid or insane in America can recognize for what he truly is. The essay suggests that if God is happy with what he sees, people are too distracted to notice Him, and if God is unhappy, then He must not approve of America, and therefore cannot really be God. This creates a double bind for the characters and readers, forcing them to either accept a fallible God or reject a disapproving one.
9. The American Dream is portrayed as a nightmare that keeps people asleep, preventing them from confronting the harsh realities of their lives and society. The essay argues that the need for the next economic recession is as inevitable as the need for the next trendy fashion.
10. The essay points out that the plot of The Great Gatsby relies on archetypes and conveniences, which might seem like a flaw but actually reflects the human tendency to seek meaning in familiar patterns and narratives.
11. The eyes of Dr. T.J. Eckleburg on the billboard are interpreted as a symbol of a seemingly absent or indifferent God, who either approves of the characters' actions or is powerless to intervene. This creates a double bind for the characters and readers alike.
12. The essay emphasizes the importance of the novel's narrator, Nick Carraway, as a naive observer who learns about the complexities and tragedies of life through his encounters with the other characters. His journey mirrors the reader's own process of disillusionment and realization.

Website: https://gettherapybirmingham.com/ Check out the youtube: https://youtube.com/@GetTherapyBirmingham Podcast Website: https://gettherapybirmingham.podbean.com/ Podcast Feed: https://feed.podbean.com/GetTherapyBirmingham/feed.xml Taproot Therapy Collective 2025 Shady Crest Drive | Hoover, Alabama 35216 Phone: (205) 598-6471 Fax: (205) 634-3647 Email: Admin@GetTherapyBirmingham.com

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Summary: Explore the identity crisis facing psychotherapy in today's market-driven healthcare system. Learn how neoliberal capitalism and consumerism have shaped our understanding of self and mental health. Discover why mainstream therapy often reinforces individualistic self-constructions and how digital technologies risk reducing therapy to scripted interactions. Understand the need for psychotherapy to reimagine its approach, addressing social and political contexts of suffering. Join us as we examine the urgent call for a psychotherapy of liberation to combat the mental health toll of late capitalism and build a more just, caring world.

Hashtags: #PsychotherapyCrisis #MentalHealthReform #NeoliberalismAndTherapy #TherapyRevolution #SocialJusticeInMentalHealth #CriticalPsychology #HolisticHealing #TherapeuticLiberation #ConsumerismAndMentalHealth #PsychotherapyFuture #CapitalismAndMentalHealth #DeepTherapy #TherapyAndSocialChange #MentalHealthActivism #PsychologicalEmancipation

Website: https://gettherapybirmingham.com/ Check out the youtube: https://youtube.com/@GetTherapyBirmingham Podcast Website: https://gettherapybirmingham.podbean.com/ Podcast Feed: https://feed.podbean.com/GetTherapyBirmingham/feed.xml Taproot Therapy Collective 2025 Shady Crest Drive | Hoover, Alabama 35216 Phone: (205) 598-6471 Fax: (205) 634-3647 Email: Admin@GetTherapyBirmingham.com

• Psychotherapy is facing an identity and purpose crisis in the era of market-driven healthcare, as depth, nuance, and the therapeutic relationship are being displaced by cost containment, standardization, and mass-reproducibility.
• This crisis stems from a shift in notions of the self and therapy’s aims, shaped by the rise of neoliberal capitalism and consumerism. The “empty self” plagued by inner lack pursues fulfillment through goods, experiences, and attainments.
• Mainstream psychotherapy largely reinforces this alienated, individualistic self-construction. Cognitive-behavioral therapy (CBT) and manualized treatments focus narrowly on “maladaptive” thoughts and behaviors without examining broader contexts.
• The biomedical model’s hegemony views psychological struggles as brain diseases treated pharmacologically, individualizing and medicalizing distress despite research linking it to life pains like poverty, unemployment, trauma, and isolation.
• Digital technologies further the trend towards disembodied, technocratic mental healthcare, risking reducing therapy to scripted interactions and gamified inputs.
• The neoliberal transformation of psychotherapy in the 1970s, examined by sociologist Samuel Binkley, aligned the dominant therapeutic model centered on personal growth and self-actualization with a neoliberal agenda that cast individuals as enterprising consumers responsible for their own fulfillment.
• To reclaim its emancipatory potential, psychotherapy must reimagine its understanding of the self and psychological distress, moving beyond an intrapsychic focus to grapple with the social, political, and existential contexts of suffering.
• This transformation requires fostering critical consciousness, relational vitality, collective empowerment, and aligning with movements for social justice and systemic change.
• The struggle to reimagine therapy is inseparable from the struggle to build a more just, caring, and sustainable world. A psychotherapy of liberation is urgently needed to address the mental health toll of late capitalism.
• The neoliberal restructuring of healthcare and academia marginalized psychotherapy’s humanistic foundations, subordinating mental health services to market logic and elevating reductive, manualized approaches.
• Psychotherapy’s capitulation to market forces reflects a broader disenchantment of politics by economics, reducing the complexities of mental distress to quantifiable, medicalized entities and eviscerating human subjectivity.
• While intuitive and phenomenological approaches are celebrated in other scientific fields like linguistics and physics, they are often dismissed in mainstream psychology, reflecting an aversion to knowledge that resists quantification.
• Psychotherapy should expand its understanding of meaningful evidence, making room for intuitive insights, subjective experiences, and phenomenological explorations alongside quantitative data.
• Academic psychology’s hostility towards Jungian concepts, even as neurology revalidates them under different names, reflects hypocrisy and a commitment to familiar but ineffective models.
• To reclaim its relevance, psychotherapy must reconnect with its philosophical and anthropological roots, reintegrating broader frameworks to develop a more holistic understanding of mental health beyond symptom management.

The field of psychotherapy faces an identity and purpose crisis in the era of market-driven healthcare. As managed care, pharmaceutical dominance, and the biomedical model reshape mental health treatment, psychotherapy’s traditional foundations – depth, nuance, the therapeutic relationship – are being displaced by the imperatives of cost containment, standardization, and mass-reproducibility. This shift reflects the ascendancy of a neoliberal cultural ideology reducing the complexity of human suffering to decontextualized symptoms to be efficiently eliminated, not a meaningful experience to be explored and transformed.

In “Constructing the Self, Constructing America,” cultural historian Philip Cushman argues this psychotherapy crisis stems from a shift in notions of the self and therapy’s aims. Individual identity and psychological health are shaped by cultural, economic and political forces, not universal. The rise of neoliberal capitalism and consumerism birthed the “empty self” plagued by inner lack, pursuing fulfillment through goods, experiences, and attainments – insecure, inadequate, fearing to fall behind in life’s competitive race.

Mainstream psychotherapy largely reinforces this alienated, individualistic self-construction. Cognitive-behavioral therapy (CBT) and manualized treatment focus narrowly on “maladaptive” thoughts and behaviors without examining social, political, existential contexts. Packaging therapy into standardized modules strips away relational essence for managed care’s needs. Therapists become technicians reinforcing a decontextualized view locating problems solely in the individual, overlooking unjust social conditions shaping lives and psyches.

Central is the biomedical model’s hegemony, viewing psychological struggles as brain diseases treated pharmacologically – a seductive but illusory promise. Antidepressant use has massively grown despite efficacy and safety doubts, driven by pharma marketing casting everyday distress as a medical condition, not deeper malaise. The model individualizes and medicalizes distress despite research linking depression to life pains like poverty, unemployment, trauma, isolation.

Digital technologies further the trend towards disembodied, technocratic mental healthcare. Online therapy platforms and apps expand access but risk reducing therapy to scripted interactions and gamified inputs, not genuine, embodied attunement and meaning-making.

In his book “Getting Loose: Lifestyle Consumption in the 1970s,” sociologist Samuel Binkley examines how the social transformations of the 1970s, driven by the rise of neoliberalism and consumer culture, profoundly reshaped notions of selfhood and the goals of therapeutic practice. Binkley argues that the dominant therapeutic model that emerged during this period – one centered on the pursuit of personal growth, self-actualization, and the “loosening” of the self from traditional constraints – unwittingly aligned itself with a neoliberal agenda that cast individuals as enterprising consumers responsible for their own fulfillment and well-being.

While ostensibly liberatory, this “getting loose” ethos, Binkley contends, ultimately reinforced the atomization and alienation of the self under late capitalism. By locating the source of and solution to psychological distress solely within the individual psyche, it obscured the broader social, economic, and political forces shaping mental health. In doing so, it inadvertently contributed to the very conditions of “getting loose” – the pervasive sense of being unmoored, fragmented, and adrift – that it sought to alleviate.

Binkley’s analysis offers a powerful lens for understanding the current crisis of psychotherapy. It suggests that the field’s increasing embrace of decontextualized, technocratic approaches to treatment is not merely a capitulation to market pressures, but a logical extension of a therapeutic paradigm that has long been complicit with the individualizing logic of neoliberalism. If psychotherapy is to reclaim its emancipatory potential, it must fundamentally reimagine its understanding of the self and the nature of psychological distress.

This reimagining requires a move beyond the intrapsychic focus of traditional therapy to one that grapples with the social, political, and existential contexts of suffering. It means working to foster critical consciousness, relational vitality, and collective empowerment – helping individuals to deconstruct the oppressive narratives and power structures that constrain their lives, and to tap into alternative sources of identity, belonging, and purpose.

Such a transformation is not just a matter of therapeutic technique, but of political and ethical commitment. It demands that therapists reimagine their work not merely as a means of alleviating individual symptoms, but as a form of social and political action aimed at nurturing personal and collective liberation. This means cultivating spaces of collective healing and visioning, and aligning ourselves with the movements for social justice and systemic change.

At stake is nothing less than the survival of psychotherapy as a healing art. If current trends persist, our field will devolve into a caricature of itself, a hollow simulacrum of the ‘branded, efficient, quality-controlled’ treatment packages hocked by managed care. Therapists will be relegated to the role of glorified skills coaches and symptom-suppression specialists, while the deep psychic wounds and social pathologies underlying the epidemic of mental distress will metastasize unchecked. The choice before us is stark: Do we collude with a system that offers only the veneer of care while perpetuating the conditions of collective madness? Or do we commit ourselves anew to the still-revolutionary praxis of tending psyche, dialoguing with the unconscious, and ‘giving a soul to psychiatry’ (Hillman, 1992)?

Ultimately, the struggle to reimagine therapy is inseparable from the struggle to build a more just, caring, and sustainable world. As the mental health toll of late capitalism continues to mount, the need for a psychotherapy of liberation has never been more urgent. By rising to this challenge, we open up new possibilities for resilience, regeneration, and revolutionary love – and begin to create the world we long for, even as we heal the world we have.

The shift in psychotherapy’s identity and purpose can be traced to the broader socioeconomic transformations of the late 20th century, particularly the rise of neoliberalism under the Reagan and Thatcher administrations. Neoliberal ideology, with its emphasis on privatization, deregulation, and the supremacy of market forces, profoundly reshaped the landscapes of healthcare and academia in which psychotherapy is embedded.

As healthcare became increasingly privatized and profit-driven, the provision of mental health services was subordinated to the logic of the market. The ascendancy of managed care organizations and private insurance companies created powerful new stakeholders who saw psychotherapy not as a healing art, but as a commodity to be standardized, packaged, and sold. Under this market-driven system, the value of therapy was reduced to its cost-effectiveness and its capacity to produce swift, measurable outcomes. Depth, nuance, and the exploration of meaning – the traditional heart of the therapeutic enterprise – were casualties of this shift.

Concurrent with these changes in healthcare, the neoliberal restructuring of academia further marginalized psychotherapy’s humanistic foundations. As universities increasingly embraced a corporate model, they became beholden to the same market imperatives of efficiency, standardization, and quantification. In this milieu, the kind of research and training that could sustain a rich, multi-faceted understanding of the therapeutic process was devalued in favor of reductive, manualized approaches more amenable to the demands of the market.

This academic climate elevated a narrow caste of specialists – often far removed from clinical practice – who were empowered to define the parameters of legitimate knowledge and practice in the field. Beholden to the interests of managed care, the pharmaceutical industry, and the biomedical establishment, these “experts” played a key role in cementing the hegemony of the medical model and sidelining alternative therapeutic paradigms. Psychotherapy training increasingly reflected these distorted priorities, producing generations of therapists versed in the language of symptom management and behavioral intervention, but often lacking a deeper understanding of the human condition.

As researcher William Davies has argued, this neoliberal transformation of psychotherapy reflects a broader “disenchantment of politics by economics.” By reducing the complexities of mental distress to quantifiable, medicalized entities, the field has become complicit in the evisceration of human subjectivity under late capitalism. In place of a situated, meaning-making self, we are left with the hollow figure of “homo economicus” – a rational, self-interested actor shorn of deeper psychological and spiritual moorings.

Tragically, the public discourse around mental health has largely been corralled into this narrow, market-friendly mold. Discussions of “chemical imbalances,” “evidence-based treatments,” and “quick fixes” abound, while more searching explorations of the psychospiritual malaise of our times are relegated to the margins. The result is a flattened, impoverished understanding of both the nature of psychological distress and the possibilities of therapeutic transformation.

Psychotherapy’s capitulation to market forces is thus not merely an abdication of its healing potential, but a betrayal of its emancipatory promise. By uncritically aligning itself with the dominant ideology of our age, the field has become an instrument of social control rather than a catalyst for individual and collective liberation. If therapy is to reclaim its soul, it must begin by confronting this history and imagining alternative futures beyond the neoliberal horizon.

Noam Chomsky’s groundbreaking work in linguistics and cognitive science has long been accepted as scientific canon, despite its heavy reliance on intuition and introspective phenomenology. His theories of deep grammatical structures and an innate language acquisition device in the human mind emerged not from controlled experiments or quantitative data analysis, but from a deep, intuitive engagement with the patterns of human language and thought.

Yet while Chomsky’s ideas are celebrated for their revolutionary implications, similar approaches in the field of psychotherapy are often met with skepticism or outright dismissal. The work of Carl Jung, for instance, which posits the existence of a collective unconscious and universal archetypes shaping human experience, is often relegated to the realm of pseudoscience or mysticism by the mainstream psychological establishment.

This double standard reflects a deep-seated insecurity within academic and medical psychology about engaging with phenomena that resist easy quantification or empirical verification. There is a pervasive fear of straying too far from the narrow confines of what can be measured, controlled, and reduced to standardized formulas.

Ironically, this insecurity persists even as cutting-edge research in fields like neuroscience and cognitive psychology increasingly validates many of Jung’s once-marginalized ideas. Concepts like “implicit memory,” “event-related potentials,” and “predictive processing” bear striking resemblances to Jungian notions of the unconscious mind, while advanced brain imaging techniques confirm the neurological basis of personality frameworks like the Myers-Briggs Type Indicator (MBTI). Yet rather than acknowledging the pioneering nature of Jung’s insights, the psychological establishment often repackages these ideas in more palatable, “scientific” terminology.

This aversion to intuition and subjective experience is hardly unique to psychotherapy. Across the sciences, there is a widespread mistrust of knowledge that cannot be reduced to quantifiable data points and mathematical models. However, some of the most transformative scientific advances have emerged from precisely this kind of intuitive, imaginative thinking.

Albert Einstein’s theory of relativity, for instance, emerged not from empirical data, but from a thought experiment – an act of pure imagination. The physicist David Bohm’s innovative theories about the implicate order of the universe were rooted in a profoundly intuitive understanding of reality. And the mathematician Srinivasa Ramanujan attributed his brilliant insights to visions from a Hindu goddess – a claim that might be dismissed as delusional in a clinical context, but is celebrated as an expression of his unique genius.

Psychotherapy should not abandon empirical rigor or the scientific method, but rather expand its understanding of what constitutes meaningful evidence. By making room for intuitive insights, subjective experiences, and phenomenological explorations alongside quantitative data and experimental findings, the field can develop a richer, more multidimensional understanding of the human mind and the process of psychological transformation.

This expansive, integrative approach is necessary for psychotherapy to rise to the challenges of our time – the crisis of meaning and authenticity in an increasingly fragmented world, the epidemic of mental illness and addiction, and the collective traumas of social oppression and ecological devastation. Only by honoring the full spectrum of human knowledge and experience can we hope to catalyze the kind of deep, lasting change that our world so desperately needs.

It is a particular vexation of mine that academic psychology is so hostile to the vague but perennial ideas about the unconscious that Jung and others posited. Now neurology is re-validating Jungian concepts under different names like “implicit memory”, “event-related potentials”, and “secondary and tertiary consciousness”, while qEEG brain maps are validating the underlying assumptions of the Jungian-derived MBTI. Yet the academy still cannot admit they were wrong and Jung was right, even as they publish papers in “premiere” academic journals like The Lancet that denounce Jung as pseudoscience while repurposing his ideas. This is another example of hypocrisy.

Academia seems to believe its publications have innate efficacy and ethics as long as the proper rituals of psychological research are enacted. If you cite your sources, review recent literature in your echo chamber, disclose financial interests, and profess ignorance of your profession’s history and the unethical systems funding your existence, then you are doing research correctly. But the systems paying for your work and existence are not mere “financial interests” – that’s just business! This is considered perfectly rational, as long as one doesn’t think too deeply about it.

Claiming “I don’t get into that stuff” or “I do academic/medical psychology” has become a way to defend oneself from not having a basic understanding of how humans and cultures are traumatized or motivated, even while running universities and hospitals. The attitude seems to be: “Let’s just keep handing out CBT and drugs for another 50 years, ‘rationally’ and ‘evidence-based’ of course, and see how much worse things get in mental health.”

No wonder outcomes and the replication crisis worsen every year, even as healthcare is ostensibly guided by rational, empirical forces. Academia has created a model of reality called science, applied so single-mindedly that they no longer care if the outcomes mirror those of the real world science was meant to serve! Academic and medical psychology have created a copy of the world they interact with, pretending it reflects reality while it fundamentally cannot, due to the material incentives driving it. We’ve created a scientific model meant to reflect reality, but mistake it for reality itself. We reach in vain to move objects in the mirror instead of putting the mirror away and engaging with what’s actually there. How do we not see that hyper-rationalism is just another form of religion, even as we tried to replace religion with it?

This conception of psychology is not only an imaginary model, but actively at war with the real, cutting us off from truly logical, evidence-based pathways we could pursue. It wars with objective reality because both demand our total allegiance. We must choose entirely between the object and its reflection, god and idol. We must decide if we want the uncertainty of real science or the imaginary sandbox we pretend is science. Adherence to this simulacrum in search of effective trauma and mental illness treatments has itself become a cultural trauma response – an addiction to the familiar and broken over the effective and frightening.

This is no different than a cult or conspiracy theory. A major pillar of our civilization would rather perpetuate what is familiar and broken than dare to change. Such methodological fundamentalism is indistinguishable from religious devotion. We have a group so committed to their notion of the rational that they’ve decided reason and empiricism should no longer be beholden to reality. How is our approach to clinical psychology research any different than a belief in magic? The deflections of those controlling mainstream psychology should sound familiar – they are the same ego defenses we’d identify in a traumatized therapy patient. Academic psychology’s reasoning is starting to resemble what it would diagnose as a personality disorder:

“It’s not me doing it wrong, even though I’m not getting the results I want! It’s the world that’s wrong by not enabling my preferred approach. Effective practitioners must be cheating or deluded. Those who do it like me are right, though none of us get good results. We’d better keep doing it our way, but harder.”

As noted in my Healing the Modern Soul series, I believe that since part of psychology’s role is to functionally define the “self”, clinical psychology is inherently political. Material forces will always seek to define and control what psychology can be. Most healthy definitions of self threaten baseless tradition, hierarchy, fascism, capital hoarding, and the co-opting of culture to manipulate consumption.

Our culture is sick, and thus resistant to a psychology that would challenge its unhealthy games with a coherent sense of self. Like any patient, our culture wants to deflect and fears the first step of healing: admitting you have a problem. That sickness strokes the right egos and lines the right pockets, a societal-scale version of Berne’s interpersonal games. Our current psychological paradigm requires a hierarchy with one group playing sick, emotional child to the other’s hyper-rational, all-knowing parent. The relationship is inherently transactional, and we need to make it more authentic and collaborative. I have argued before  that one of the key challenges facing psychotherapy today is the fragmentation and complexity of modern identity. In a globalized, digitally-connected world, we are constantly navigating a myriad of roles, relationships, and cultural contexts, each with its own set of expectations and demands.

Even though most people would agree that our system is bad the fragmentary nature of the postmodern has left us looking through a kaleidoscope. We are unable to agree on hero, villain, cause, solution, framework or label. This fragmentation leads to a sense of disconnection and confusion, a feeling that we are not living an authentic or integrated life. The task of psychotherapy, in this context, is to help individuals develop a more coherent and resilient sense of self, one that can withstand the centrifugal forces of modern existence. Psychotherapy can become a new mirror to cancel out the confusing reflections of the kaleidoscope. We need a new better functioning understanding of self in psychology for society to see the self and for the self to see clearly our society.

To reclaim its soul and relevance, psychotherapy must reconnect with its philosophical and anthropological roots. These disciplines offer essential perspectives on the nature of human existence, the formation of meaning and identity, and the cultural contexts that shape our psychological realities. By reintegrating these broader frameworks, we can develop a more holistic and nuanced understanding of mental health that goes beyond the narrow confines of symptom management.

Many of the most influential figures in the history of psychotherapy have argued for this more integrative approach. Irvin Yalom, for instance, has long championed an existential orientation to therapy that grapples with the fundamental questions of human existence – death, freedom, isolation, and meaninglessness. Erik Erikson’s psychosocial theory of development explicitly situated psychological growth within a broader cultural and historical context. Peter Levine’s work on trauma healing draws heavily from anthropological insights into the body’s innate capacity for self-regulation and resilience.

Carl Jung, perhaps more than any other figure, insisted on the inseparability of psychology from broader humanistic inquiry. His concepts of the collective unconscious and archetypes were rooted in a deep engagement with mythology, anthropology, and comparative religion. Jung understood that individual psychological struggles often reflect larger cultural and spiritual crises, and that healing must address both personal and collective dimensions of experience.

Despite the profound insights offered by these thinkers, mainstream psychotherapy has largely ignored their calls for a more integrative approach. The field’s increasing alignment with the medical model and its pursuit of “evidence-based” treatments has led to a narrow focus on standardized interventions that can be easily quantified and replicated. While this approach has its merits, it often comes at the cost of deeper engagement with the philosophical and cultural dimensions of psychological experience.

The relationship between psychology, philosophy, and anthropology is not merely a matter of academic interest – it is essential to the practice of effective and meaningful therapy. Philosophy provides the conceptual tools to grapple with questions of meaning, ethics, and the nature of consciousness that are often at the heart of psychological distress. Anthropology offers crucial insights into the cultural shaping of identity, the diversity of human experience, and the social contexts that give rise to mental health challenges.

By reconnecting with these disciplines, psychotherapy can develop a more nuanced and culturally informed approach to healing. This might involve:

1. Incorporating philosophical inquiry into the therapeutic process, helping clients explore questions of meaning, purpose, and values.
2. Drawing on anthropological insights to understand how cultural norms and social structures shape psychological experience and expressions of distress.
3. Developing more holistic models of mental health that account for the interconnectedness of mind, body, culture, and environment.
4. Fostering dialogue between psychotherapists, philosophers, and anthropologists to enrich our understanding of human experience and suffering.
5. Training therapists in a broader range of humanistic disciplines to cultivate a more integrative and culturally sensitive approach to healing.

The reintegration of philosophy and anthropology into psychotherapy is not merely an academic exercise – it is essential for addressing the complex psychological challenges of our time. As we grapple with global crises like climate change, political polarization, and the erosion of traditional sources of meaning, we need a psychology that can engage with the big questions of human existence and the cultural forces shaping our collective psyche.

By reclaiming its connections to philosophy and anthropology, psychotherapy can move beyond its current crisis and reclaim its role as a vital force for individual and collective healing. In doing so, it can offer not just symptom relief, but a deeper engagement with the fundamental questions of what it means to be human in an increasingly complex and interconnected world.

Binkley, S. (2007). Getting loose: Lifestyle consumption in the 1970s. Duke University Press.

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Cushman, P. (1995). Constructing the self, constructing America: A cultural history of psychotherapy. Boston: Addison-Wesley.

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Kirsch, I. (2010). The emperor’s new drugs: Exploding the antidepressant myth. Basic Books.

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Penny, L. (2015). Self-care isn’t enough. We need community care to thrive. Open Democracy. Retrieved from https://www.opendemocracy.net/en/transformation/selfcare-isnt-enough-we-need-community-care-to-thrive/

Rose, N. (2019). Our psychiatric future: The politics of mental health. John Wiley & Sons.

Samuels, A. (2014). Politics on the couch: Citizenship and the internal life. Karnac Books.

Shedler, J. (2018). Where is the evidence for “evidence-based” therapy?. Psychiatric Clinics, 41(2), 319-329.

Sugarman, J. (2015). Neoliberalism and psychological ethics. Journal of Theoretical and Philosophical Psychology, 35(2), 103.

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Bordo, S. (2004). Unbearable weight: Feminism, Western culture, and the body. University of California Press.

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Deleuze, G., & Guattari, F. (1988). A thousand plateaus: Capitalism and schizophrenia. Bloomsbury Publishing.

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Hari, J. (2018). Lost connections: Uncovering the real causes of depression–and the unexpected solutions. Bloomsbury Publishing USA.

Herman, J. L. (2015). Trauma and recovery: The aftermath of violence–from domestic abuse to political terror. Hachette UK.

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McKenzie, K., & Bhui, K. (Eds.). (2020). Institutional racism in psychiatry and clinical psychology: Race matters in mental health. Springer Nature.

Metzl, J. M. (2010). The protest psychosis: How schizophrenia became a black disease. Beacon Press.

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Szasz, T. S. (1997). The manufacture of madness: A comparative study of the inquisition and the mental health movement. Syracuse University Press.

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Jefrey's Webste: https://jefreysiler.com/

On today's episode we have a very special guest - singer-songwriter Jefrey Siler, here to talk about his latest album "Jeffinently". Jefrey has been making waves in the music scene with his unique blend of folk, rock and soul. His introspective lyrics and heartfelt performances have earned him a dedicated following.

In our conversation, we'll dive into the creative process behind "Jeffinently", 

Jefrey's musical influences, and the stories and experiences that have shaped his songwriting. We'll also discuss Jefrey's journey as an independent artist navigating the modern music landscape. To stay up to date with all of Jefrey's latest music and musings, be sure to follow him on social media at @jefreysiler and visit his website jefreysiler.com.

https://www.instagram.com/jefreysiler/

Patreon:  https://www.patreon.com/jefreysiler

Venmo: https://venmo.com/u/JefreySiler

Soundcloud: https://soundcloud.com/user-133421165-516130113/sets/jefinitely-2

Cashapp: https://cash.app/$jefreysiler

#JefreySiler #Songwriting  #NewMusicFriday #IndieArtist #SingerSongwriter #FolkRock #austin #Storyteller #SongwriterLife #MusicMonday #IndieFolk #interview  #newalbumsong  #OriginalMusic #texasartist 

Website: https://gettherapybirmingham.com/ Podcast Website: https://gettherapybirmingham.podbean.com/ Podcast Feed: https://feed.podbean.com/GetTherapyBirmingham/feed.xml Taproot Therapy Collective 2025 Shady Crest Drive | Hoover, Alabama 35216 Phone: (205) 598-6471 Fax: (205) 634-3647 Email: Admin@GetTherapyBirmingham.com

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Part 1 - https://gettherapybirmingham.podbean.com/e/%f0%9f%92healing-the-modern-soul-finding-meaning-in-a-world-of-broken-images/

Part 2 - https://gettherapybirmingham.podbean.com/e/healing-the-modern-soul-part-2-the-philosophy-of-psychology/

Part 3 - https://gettherapybirmingham.podbean.com/e/%f0%9f%98suffering-without-screaming-healing-the-modern-soul-part-3

Part 4 - https://gettherapybirmingham.podbean.com/e/%f0%9f%8chealing-the-modern-soul-part-4-poetry-of-the-spheres/

Website: https://gettherapybirmingham.com/ Podcast Website: https://gettherapybirmingham.podbean.com/ Podcast Feed: https://feed.podbean.com/GetTherapyBirmingham/feed.xml Taproot Therapy Collective 2025 Shady Crest Drive | Hoover, Alabama 35216 Phone: (205) 598-6471 Fax: (205) 634-3647 Email: Admin@GetTherapyBirmingham.com

More @ https://gettherapybirmingham.com/

"Spheres of the Self: Navigating Identity, Emotions, and Relationships in Therapy"

Art: Are Everyone Stands Under His Own Dome of Heaven Anselm Kiefer German

In this thought-provoking podcast, we explore the complex interplay between the self, emotions, and relationships through the lens of Peter Sloterdijk's spherology and the history of Western thought. Each episode delves into the ways in which individuals construct and inhabit their own "spheres" of meaning, and how these spheres shape their sense of identity, emotional experiences, and interpersonal dynamics. We examine how the binary opposition between the self and the other, and between reason and emotion, has influenced therapeutic approaches throughout history, and how contemporary theories and practices are challenging these dichotomies. Our expert guests, including therapists, philosophers, and cultural critics, offer insights into the fluid, dynamic nature of the self and the importance of recognizing the complex interplay between individual and collective spheres.

https://gettherapybirmingham.com/

Through case studies, personal anecdotes, and philosophical reflections, we explore how therapy can help individuals navigate the challenges of constructing and maintaining a coherent sense of self in an increasingly globalized, technologically mediated, and ecologically fragile world. We discuss the role of emotions, relationships, and embodied experiences in shaping the self, and how therapists can support clients in developing more flexible, adaptive, and inclusive spheres of meaning. Whether you're a therapist, a philosopher, or simply someone interested in the mysteries of the human psyche, this podcast offers a stimulating and accessible exploration of the complex dynamics of selfhood and relationality in the contemporary world.

Hashtags: #spherology #selfhood #identity #emotions #relationships #therapy #philosophy #culture #poststructuralism #deconstruction #globalization #technology #ecology #embodiment #adaptability #inclusivity #Sloterdijk #binaryopposition #reasonandemotion #psychotherapy

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#sloterdijk #theory #philosophy #spheres #walterbenjamin #frankfurtschool #therapy #simulacrum #psychology #anthropology

Website: https://gettherapybirmingham.com/ Podcast Website: https://gettherapybirmingham.podbean.com/ Podcast Feed: https://feed.podbean.com/GetTherapyBirmingham/feed.xml Taproot Therapy Collective 2025 Shady Crest Drive | Hoover, Alabama 35216 Phone: (205) 598-6471 Fax: (205) 634-3647 Email: Admin@GetTherapyBirmingham.com

More @ https://gettherapybirmingham.com/

The Role of Psychotherapy as a Third Space and Meaning-Making System

Psychotherapy can be seen as a third space that exists outside of the dogmas of both science and religion, serving as a bridge between our medical and spiritual needs. In this space, therapists and clients engage in a process of meaning-making that allows the inner world and understanding of the self to better reflect the reality of the outer world.

This process of meaning-making occurs through both conscious thought, which is aware of time and language, and implicit memory, which is only aware of our somatic and deep emotional cues that can only partially be known by the conscious mind. In this way, psychotherapy itself can be considered a kind of simulacra, a symbol that does not point to an original source of meaning, but rather serves as a guide to help individuals navigate their own unique experiences and challenges.

• #PsychotherapyFuture
• #MentalHealthRevolution
• #ThirdSpacePsychology
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• #ScienceAndSpirituality
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• #HolisticMentalHealth
• #TransformativePsychology

In the first part of this series, we explored the concept of the modern world as a simulacrum, a copy without an original, and how this phenomenon is related to the increasing emphasis on hyper-rationality and objectivity in our culture. We also discussed how the work of philosophers and psychologists, as observed by Friedrich Nietzsche, can reveal their own fears and insecurities through their insistence on perfect logic and objectivity. In the second part of the series we discussed the need for a coherent sense of self in new therapy models and a dialectical relationship between the self and the world.

When we were only several hundred-thousand years old, we built stone circles, water clocks. Later, someone forged an iron spring. Set clockwork running. Imagined grid-lines on a globe. Cathedrals are like machines to finding the soul; bells of clock towers stitch the sleeper’s dreams together. You see; so we’ve always been on our way to this new place—that is no place, really—but it is real. It’s our nature to represent: we’re the animal that represents, the sole and only maker of maps. And if our weakness has been to confuse the bright and bloody colors of our calendars with the true weather of days, and the parchment’s territory of our maps with the land spread out before us—never mind. We have always been on our way to this new place—that is no place, really—but it is real.

The simulacra effect, as described by Jean Baudrillard, is a result of our culture's increasing emphasis on hyper-rationality and objectivity. As we prioritize logical and rational thinking over subjective experiences and emotions, we create a world that feels hyper-real, yet simultaneously disconnected from our authentic selves.

Nietzsche recognized this phenomenon in the work of philosophers and psychologists who claimed to have discovered objective truths through pure logic and reason. He argued that the more these thinkers insisted on their own rationality and objectivity, the more they revealed their own madness and disconnection from reality.

In today's world, we find ourselves in a similar situation. On the surface, everything appears normal and rational, but there is an underlying sense of wrongness or disconnection that we struggle to articulate. This is because our culture has taught us to prioritize objective, rational thinking over our subjective, felt experiences.

As individuals and as a society, we must reconnect with our felt experiences to recognize and address the insanity that surrounds us. This requires us to embrace our emotions, intuitions, and subjective perceptions, even when they seem to contradict the dominant narrative of rationality and objectivity.

Psychotherapy, as a discipline, must play a crucial role in helping individuals engage with their felt experiences, even if it means navigating the complex and often paradoxical relationship between the rational and the subjective. By doing so, therapy can help individuals develop a more authentic sense of self and a deeper understanding of their place in the world.

In the second part of this series, we explored how different models of psychotherapy reveal their own assumptions and biases about the nature of the self and the goals of therapy. By examining these models through the lens of Nietzsche's critique, we can identify potentially dangerous or dehumanizing approaches to treatment.

One particularly concerning example is Applied Behavior Analysis (ABA), a common approach to treating autism spectrum disorders. In the ABA model, the self is reduced to a collection of observable behaviors, with little or no consideration for the individual's inner world, emotions, or subjective experiences.

This approach is deeply problematic, as it essentially denies the existence of a soul or psyche in individuals with autism or other neurodivergent conditions. By focusing solely on external behaviors and reinforcing "desirable" actions through rewards and punishments, ABA fails to recognize the inherent humanity and agency of the individuals it seeks to treat.

In contrast, a truly effective and ethical model of psychotherapy must acknowledge and support the development of a coherent sense of self, while also recognizing the existence of other selves in the world. Therapy should be a dialectical process, helping individuals navigate the complex relationship between their inner world and the external reality they inhabit.

This is particularly important for individuals who may not fit neatly into the objective, outcome-oriented modes of expression and socialization that dominate our culture. Rather than discounting or suppressing their unique perspectives and experiences, therapy should encourage and support the development of their authentic selves.

To illustrate the importance of a holistic and integrative approach to psychotherapy, let us consider the case of an autistic child who experiences sensory overwhelm and distress when exposed to cold temperatures. In a traditional ABA approach, the focus would be on modifying the child's behavior through rewards and punishments, with the goal of reducing the outward expression of distress.

However, this approach fails to address the underlying neural and sensory processing issues that contribute to the child's experience of overwhelm. By contrast, a neuromodulation approach, such as that described in the case study involving QEEG brain mapping, seeks to identify and target the specific areas of neural dysfunction that are contributing to the child's distress.

In this case, the QEEG brain map revealed a disconnect between the thalamus, which processes sensory information, and the long-term memory regions of the brain. By using neuromodulation techniques to bridge this gap and facilitate communication between these areas, the therapists were able to help the child process and integrate their sensory experiences more effectively, leading to a reduction in distress and an increased ability to tolerate cold temperatures.

This case study highlights the importance of looking beyond surface-level behaviors and considering the complex interplay of neurological, sensory, and emotional factors that shape an individual's experience of the world. By addressing these underlying issues, rather than simply trying to suppress or modify outward expressions of distress, psychotherapy can help individuals to develop a greater sense of self-regulation, resilience, and overall well-being.

To effectively address the complexities of the modern soul, psychotherapy must also grapple with the role of implicit memory in shaping our sense of self and our relationship to the world. Implicit memory, also known as the unconscious or subcortical brain processes, encompasses the vast array of experiences, emotions, and assumptions that operate beneath the level of conscious awareness.

These implicit memories can have a profound impact on our behavior, relationships, and overall well-being, often in ways that we struggle to understand or articulate. They may manifest as trauma responses, maladaptive patterns of thinking and behavior, or a pervasive sense of disconnection from ourselves and others.

Effective psychotherapy must find ways to access and work with these implicit memories, helping individuals to process and integrate their experiences in a way that promotes healing and growth.

One key insight in understanding the role of implicit memory in psychotherapy is recognizing that there are different types of memory, each requiring distinct therapeutic approaches to effectively treat the associated trauma or dysfunction.

This type of memory encompasses our assumptions about communication, identity, and how we want to be perceived by others. Individuals with attachment disorders or relational trauma may have impaired functional memory, leading to maladaptive patterns in their interactions with others. Therapies that focus on building secure attachments, such as emotionally focused therapy (EFT) or interpersonal psychotherapy (IPT), can be particularly effective in addressing relational memory issues.

This type of memory is associated with flashbacks and vivid re-experiencing of traumatic events. While relatively rare, visual-spatial memory trauma can be highly distressing and debilitating. Treatments like eye movement desensitization and reprocessing (EMDR) and prolonged exposure therapy (PE) have been shown to be effective in processing and integrating these traumatic memories.

This type of memory is stored in the body and is related to how we budget energy and respond to stress. Somatic therapies, such as sensorimotor psychotherapy and somatic experiencing, can help individuals reconnect with their bodily sensations and develop greater self-regulation and resilience in the face of stress and trauma.

This type of memory is associated with self-referential processes, such as problem-solving, obsessing, and rumination. Cognitive-behavioral therapies (CBT) and mindfulness-based approaches can be effective in addressing maladaptive thought patterns and promoting more flexible and adaptive ways of relating to one's internal experience.

By understanding the different types of memory involved in trauma and psychological distress, therapists can develop more targeted and effective interventions that address the specific needs of each individual client.

While different psychotherapeutic approaches have their own conceptions of the unconscious, it is important to recognize that implicit memory cannot be perfectly mapped or described using language alone. The unconscious is a vast and complex realm that operates beneath the level of conscious awareness, and our attempts to understand and articulate its workings will always be limited by the constraints of language and cognition.

In many ways, the relationship between the conscious mind and the unconscious can be likened to that between a democratic government and its constituents. Just as a democracy relies on elected representatives to make decisions on behalf of the larger population, our conscious mind relies on simplified models and representations of the unconscious to guide our thoughts and behaviors.

Similarly, the unconscious can be compared to a graphics processing unit (GPU) in a computer, which is optimized for handling complex and repetitive tasks, such as rendering images or processing large datasets. In contrast, the conscious mind is more like a central processing unit (CPU), which is better suited for handling novel and sequential tasks that require flexibility and adaptability.

While the CPU (conscious mind) may be the "decision-maker," it relies heavily on the GPU (unconscious) to provide the raw data and processing power needed to navigate the complexities of the world around us. Attempting to understand the unconscious solely through the lens of conscious, language-based reasoning would be like trying to understand the inner workings of a GPU using only the tools and concepts of CPU programming.

This brings us to the problematic assumptions underlying certain models of psychotherapy, which are deeply embedded in the broader cultural and economic forces that shape our understanding of mental health and well-being.

In particular, the influence of Silicon Valley and corporate interests on the field of psychology has led to a growing emphasis on treating individuals as programmable entities, much like computers or robots. This perspective is rooted in the belief that with enough data and processing power, human behavior can be predicted, controlled, and optimized.

We see this belief reflected in the development of large language models (LLMs) and other AI technologies, which are often presented as capable of replicating or even surpassing human intelligence and creativity. However, this view fundamentally misunderstands the nature of human consciousness and agency, reducing the complexity of the human mind to a set of algorithms and data points.

The notion that robots can be made into people through advances in AI and computing power is deeply misguided, as it fails to recognize the fundamental differences between human consciousness and machine learning. At the same time, the idea that people can be reduced to robots through behavioral conditioning and programming is equally dangerous, as it denies the inherent humanity and agency of individuals.

These assumptions are not only flawed but also deeply dehumanizing, as they prioritize measurable outcomes and "optimal" functioning over the rich and complex inner lives of individuals. By treating people as objects to be fixed or optimized, rather than as meaning-making beings with unique subjective experiences, we risk perpetuating a culture of alienation, disconnection, and suffering.

The case of the autistic child also raises important questions about the goals and priorities of psychotherapy in the modern world. In a culture that prioritizes hyper-rationality, objectivity, and measurable outcomes, there is a risk of reducing the complexity of human experience to a set of behaviors to be modified or eliminated.

This approach can lead to a dangerous prioritization of suffering over healing, where the goal of therapy becomes to help individuals endure their distress without expressing it, rather than to address the underlying causes of their suffering and promote genuine growth and transformation.

The idea that therapy should aim to help people "suffer without screaming" is a deeply troubling direction for the profession to take. It reflects a dehumanizing view of individuals as objects to be fixed or controlled, rather than as complex, meaning-making beings with inherent worth and dignity.

Instead, psychotherapy should strive to create a safe and supportive space for individuals to explore their experiences, to develop a greater understanding of themselves and their place in the world, and to cultivate the skills and resources needed to navigate life's challenges with resilience, authenticity, and grace.

This requires a willingness to sit with the full spectrum of human experience, including the painful, messy, and often paradoxical aspects of the self and the world. It also requires a recognition of the inherent value and wisdom of each individual's unique perspective and life journey, and a commitment to honoring and supporting their growth and development in a way that is grounded in their own values, needs, and aspirations.

The simulacra effect, as described by Baudrillard and anticipated by Nietzsche, is a direct consequence of our culture's increasing emphasis on hyper-rationality, objectivity, and the denial of subjective experience. As psychotherapists and as a society, we must resist the temptation to reduce the complexity of the human mind to a set of behaviors or data points, and instead embrace the inherent messiness and uncertainty of the human condition.

By reconnecting with our felt experiences, acknowledging the existence of the self and other selves in the world, and challenging the dominant paradigms of mental health treatment, we can begin to navigate the complexities of the modern soul and find a sense of authenticity and meaning in an increasingly disconnected world.

This requires a willingness to engage with the paradoxes and contradictions that arise when we attempt to bridge the gap between the rational and the subjective, the individual and the collective, the inner world and the external reality. It is a difficult and ongoing process, but one that is essential if we are to create a more humane and fulfilling vision of mental health and well-being in the 21st century.

As we have explored throughout this series, the role of psychotherapy in navigating the modern soul is both complex and essential. By embracing a holistic and integrative approach that recognizes the full complexity of the human experience, therapists can help individuals to develop a more authentic and meaningful sense of self, one that is grounded in their own unique values, experiences, and relationships.

This process of self-discovery and healing is not always comfortable or easy, but it is necessary if we are to resist the dehumanizing forces of hyper-rationality, objectivity, and corporate interest that threaten to reduce the richness and diversity of human experience to a set of measurable outcomes and data points.

Ultimately, the goal of psychotherapy in the modern world should be to help individuals to connect with their own inner wisdom and resilience, to find meaning and purpose in their lives, and to contribute to the creation of a more compassionate and authentic society. By working together to navigate the complexities of the modern soul, we can begin to heal the wounds of disconnection and alienation, and to create a world that truly honors the full spectrum of human experience.

In the end, it is our capacity for love, empathy, and genuine human connection that will guide us through the challenges of the modern world. While pain and suffering may be inevitable, it is our ability to love and be loved that gives our lives meaning and purpose. As we strive to navigate the complexities of the modern soul, let us remember that we have the power to choose love over fear, connection over isolation, and authenticity over simulacra. For in doing so, we not only heal ourselves but also contribute to the healing of the world around us.

 "Between stimulus and response there is a space. In that space is our power to choose our response. In our response lies our growth and our freedom"

-Viktor E. Frankl

Baudrillard, J. (1981). Simulacra and simulation. University of Michigan Press. Bhabha, H. K. (1994). The location of culture. Routledge. Deleuze, G. (1968). Difference and repetition. Columbia University Press. Gibson, W. (1984). Neuromancer. Ace Books. Freud, S. (1923). The ego and the id. W.W. Norton & Company. Jung, C. G. (1933). Modern man in search of a soul. Routledge. Nietzsche, F. (1882). The gay science. Vintage. Porges, S. W. (2011). The polyvagal theory: Neurophysiological foundations of emotions, attachment, communication, and self-regulation. W.W. Norton & Company. Schore, A. N. (2019). The development of the unconscious mind. W.W. Norton & Company. Siegel, D. J. (2010). The mindful therapist: A clinician's guide to mindsight and neural integration. W.W. Norton & Company. van der Kolk, B. (2014). The body keeps the score: Brain, mind, and body in the healing of trauma. Viking. Yalom, I. D. (1980). Existential psychotherapy. Basic Books. Žižek, S. (1989). The sublime object of ideology. Verso. Baudrillard, J. (1994). The illusion of the end. Stanford University Press. Deleuze, G., & Guattari, F. (1980). A thousand plateaus: Capitalism and schizophrenia. University of Minnesota Press. Foucault, M. (1975). Discipline and punish: The birth of the prison. Vintage Books. Lacan, J. (1966). Écrits. W.W. Norton & Company. Lyotard, J.-F. (1979). The postmodern condition: A report on knowledge. University of Minnesota Press. Saussure, F. (1916). Course in general linguistics. Columbia University Press. Derrida, J. (1967). Of grammatology. Johns Hopkins University Press. Nietzsche, F. (1887). On the genealogy of morality. Hackett Publishing Company. Heidegger, M. (1927). Being and time. Harper Perennial Modern Classics. Sartre, J.-P. (1943). Being and nothingness. Washington Square Press. Camus, A. (1942). The stranger. Vintage International.26. Dostoevsky, F. (1866). Crime and punishment. Penguin Classics. Kafka, F. (1915). The metamorphosis. Classix Press. Borges, J. L. (1944). Ficciones. Grove Press. Calvino, I. (1972). Invisible cities. Harcourt Brace Jovanovich. Eco, U. (1980). The name of the rose. Harcourt. Damasio, A. (1994). Descartes' error: Emotion, reason, and the human brain. Putnam. Panksepp, J. (1998). Affective neuroscience: The foundations of human and animal emotions. Oxford University Press. LeDoux, J. (1996). The emotional brain: The mysterious underpinnings of emotional life. Simon & Schuster. Solms, M., & Turnbull, O. (2002). The brain and the inner world: An introduction to the neuroscience of subjective experience. Other Press. Fonagy, P., Gergely, G., Jurist, E. L., & Target, M. (2002). Affect regulation, mentalization, and the development of the self. Other Press. Stern, D. N. (1985). The interpersonal world of the infant: A view from psychoanalysis and developmental psychology. Basic Books. Tronick, E. (2007). The neurobehavioral and social-emotional development of infants and children. W.W. Norton & Company. Beebe, B., & Lachmann, F. M. (2014). The origins of attachment: Infant research and adult treatment. Routledge.

Schore, J. R., & Schore, A. N. (2008). Modern attachment theory: The central role of affect regulation in development and treatment. Clinical Social Work Journal, 36(1), 9-20. Ogden, P., Minton, K., & Pain, C. (2006). Trauma and the body: A sensorimotor approach to psychotherapy. W.W. Norton & Company.

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The field of psychotherapy is at a critical juncture, facing numerous challenges that threaten its ability to effectively address the complex realities of the human experience. Chief among these challenges is the growing influence of corporate interests and the trend towards hyper-specialization in academic psychology, which have led to a disconnect between the profession and its roots, as well as a lack of understanding of the physical reality of the body, anthropology, and the history of the field. In this article, we will explore the ways in which the corporatization of healthcare and academia is impacting psychotherapy, and argue that in order for the profession to remain relevant and effective, it must embrace a more holistic and integrative approach that recognizes the interconnectedness of the mind, body, and spirit. This requires a renewed commitment to developing a coherent concept of self, a shared language and understanding of implicit memory, and a vision of psychotherapy as a means of empowering individuals to become more effective at being themselves in the world and, in turn, better at transforming the world for the better.

The influence of corporate interests on healthcare and academia has had a profound impact on the field of psychotherapy. The pressure to maximize profits and minimize costs has led to a shift away from comprehensive diagnosis and towards a reliance on quick fixes like medication and brief, manualized therapies. This trend is particularly evident in the way that psychiatry has evolved over the past few decades. Psychiatrists used to spend an entire hour with their patients doing psychotherapy, but now the majority of the profession relies solely on drug therapy. In fact, a staggering 89% of psychiatrists used only drug therapy in 2010, compared to just 54% in 1988 (Mojtabai & Olfson, 2008). Patients are often left feeling frustrated and unheard, with many giving up on medication after their psychiatrist writes a script in the first and last five minutes of their first session. The same forces are at work in academia, where the cost of education has skyrocketed and the focus has shifted towards producing "products" rather than fostering critical thinking and innovation. Adjunct professors, who often lack the expertise and experience to teach psychotherapy effectively, have replaced tenure-track faculty, and students are graduating with a narrow understanding of the field that is ill-suited to the realities of private practice (Collier, 2017).

The result is a profession that is increasingly disconnected from its roots and the physical reality of the body. Anthropology, humanities and the history of the profession, which offer valuable insights into the nature of the human experience and the evolution of psychotherapy, are largely ignored in favor of a narrow focus on cognitive-behavioral interventions and symptom reduction pushed largely to help psychopharm companies' bottom lines (Frances, 2013).

The current academic publishing system is also broken. Academics work hard to come up with original ideas and write papers, only to give their work away for free to publishers who make trillions of dollars in profits while the authors get no compensation (Buranyi, 2017). Peers often cite papers to support their own points without actually reading them in depth. And the "best" journals frequently publish absurd psychology articles that would make you laugh if you said their main point out loud, but hide their lack of substance behind academic jargon (Sokal, 2008). Meanwhile, students spend years in graduate school being forced to research what their advisor wants, not what's truly innovative or needed to advance the field. After a decade of study and compromise, the pinnacle achievement is often creating a new 30-question screener for something like anxiety, rather than developing therapists who can actually discern and treat anxiety without needing a questionnaire. The system fails to properly vet or pay therapists, assuming they can't be trusted to practice without rigid manuals and checklists. This hyper-rationality, the madness arising from too much logic rather than too little, is very useful to moneyed interests like the Department of Defense in how they want to fund and control research. Large language models and AI are the pinnacle of this - spreadsheets sorting data points to mimic human speech, created by people so disconnected from a real sense of self that they believe you can turn people into robots because they've turned themselves into robots (Weizenbaum, 1976).

But psychology and therapy can't be reduced to hard science and pure empiricism the way fields like physics can (at least until you get to quantum physics and have to rely on metaphor again). We can't remove all intuition, subjective experience and uncertainty (Rogers, 1995). The reproducibility crisis in psychology research shows the folly of this over-rationality (Open Science Collaboration, 2015). Studies that throw out any participant who dropped out of CBT treatment because it wasn't helping them are not painting an accurate picture (Westen et al., 2004).

Our understanding of the self has evolved throughout history:

Socrates introduces the idea of the self as a distinct entity, emphasizing self-knowledge and introspection (Plato, trans. 2002). Plato's concept of the soul as the essence of the self, distinct from the physical body (Plato, trans. 1997). Aristotle's notion of the self as the unity of body and soul, with the soul being the form or essence of the individual (Aristotle, trans. 1986).

St. Augustine's concept of the self as a reflection of God, with the inner self being the source of truth and self-knowledge (Augustine, trans. 2002). St. Thomas Aquinas' synthesis of Aristotelian and Christian concepts of the self, emphasizing the soul as the form of the body (Aquinas, trans.1981).

Descartes' famous "cogito ergo sum" ("I think, therefore I am"), establishing the self as a thinking, conscious being (Descartes, trans. 1996). Locke's idea of the self as a blank slate shaped by experience and the continuity of consciousness (Locke, trans. 1975). Hume's skepticism about the self, arguing that it is merely a bundle of perceptions without a unified identity (Hume, trans. 2000).

The self is seen as a creative, expressive force, with an emphasis on individuality and subjective experience (Berlin, 2013). The rise of the concept of the "self-made man" and the importance of personal growth and self-realization (Trilling, 1972).

Freud's psychoanalytic theory, which posits the self as composed of the id, ego, and superego, with unconscious drives and conflicts shaping behavior (Freud, trans.1989). Jung's concept of the self as the center of the psyche, integrating conscious and unconscious elements (Jung, 1959). Existentialism's emphasis on the self as a product of individual choices and actions, with the need to create meaning in a meaningless world (Sartre, trans. 1956). The rise of humanistic psychology, with its focus on self-actualization and the inherent potential of the individual (Maslow, 1968). Postmodernism's deconstruction of the self, challenging the idea of a unified, coherent identity (Jameson, 1991).

The influence of neuroscience and cognitive science on the understanding of the self as an emergent property of brain processes (LeDoux, 2002). The impact of social and cultural factors on the construction of the self, with the recognition of multiple, intersecting identities (Gergen, 1991). The rise of narrative theories of the self, emphasizing the role of storytelling in shaping personal identity (Bruner, 1990). The influence of Eastern philosophies and contemplative practices on Western concepts of the self, with an emphasis on mindfulness and interconnectedness (Epstein, 1995).

Psychoanalysis: Freud, the founder of psychoanalysis, conceived of the self as being composed of three elements: the id, the ego, and the superego. The id represents the primitive, instinctual drives; the ego mediates between the demands of the id and the constraints of reality; and the superego represents the internalized moral standards and values of society. Freud believed that the goal of psychotherapy was to bring unconscious conflicts and desires into conscious awareness, allowing the ego to better manage the competing demands of the id and superego (Freud, trans. 1989).

Analytical Psychology: Jung, a former collaborator of Freud, developed his own theory of the self, which he saw as the central archetype of the psyche. Jung believed that the self represented the unity and wholeness of the personality, and that the goal of psychotherapy was to help individuals achieve a state of self-realization or individuation. This involved integrating the conscious and unconscious aspects of the psyche, including the persona (the public face), the shadow (the repressed or hidden aspects of the self), and the anima/animus (the inner masculine or feminine) (Jung, 1959).

Individual Psychology: Adler, another former collaborator of Freud, emphasized the importance of social relationships and the drive for superiority in shaping the self. He believed that individuals develop a unique lifestyle or way of being in the world based on their early experiences and relationships, and that the goal of psychotherapy was to help individuals overcome feelings of inferiority and develop a healthy, socially-oriented way of living (Adler, trans. 1964).

Gestalt Therapy: Perls, the founder of Gestalt therapy, saw the self as an ongoing process of self-regulation and self-actualization. He believed that the goal of psychotherapy was to help individuals become more aware of their present-moment experience and to take responsibility for their thoughts, feelings, and actions. Perls emphasized the importance of contact between the self and the environment, and the need to integrate the different aspects of the self into a cohesive whole (Perls et al., 1951).

Richard Schwartz (1950-present): IFS is a more recent approach that sees the self as being composed of multiple sub-personalities or "parts." These parts are seen as having their own unique qualities, desires, and beliefs, and the goal of IFS therapy is to help individuals develop a greater sense of self-leadership and inner harmony. The self is seen as the core of the personality, with the capacity to lead and integrate the different parts (Schwartz, 1995). As Schwartz writes in the introduction to his book on IFS, the model was heavily influenced by Gestalt therapy and the work of Carl Jung. Schwartz aimed to create a non-pathologizing approach that honored the complexity and wisdom of the psyche. IFS shares Jung's view of the self as the central organizing principle, surrounded by various archetypes or subpersonalities. It also draws on the Gestalt emphasis on present-moment awareness and the need for integration of different aspects of the self. However, IFS offers a more user-friendly language than classical Jungian analysis, without the need for extensive explanations of concepts like anima/animus. In IFS, a patient can quickly identify different "parts" - for example, a protector part that taps its foot and bites its nails to avoid painful feelings. By directly engaging with and embracing that part, the patient can access the vulnerable feelings and memories it is protecting against, fostering self-compassion and integration over time. The IFS model is an example of how contemporary approaches are building on the insights of depth psychology while offering more transparent, experience-near practices suitable for a wider range of patients and practitioners. It reflects an ongoing effort to develop a cohesive yet flexible understanding of the self that remains open to unconscious processes.

Aaron Beck (1921-2021) and Albert Ellis (1913-2007): CBT, developed by Beck and Ellis, focuses on the role of thoughts and beliefs in shaping emotional and behavioral responses. CBT sees the self as being largely determined by the individual's cognitions, and the goal of therapy is to help individuals identify and modify maladaptive or irrational beliefs and thought patterns. CBT places less emphasis on the unconscious or intrapsychic aspects of the self, and more on the conscious, rational processes that shape behavior (Beck, 1979; Ellis & Harper, 1975).

B.F. Skinner (1904-1990): ABA, based on the work of Skinner and other behaviorists, sees the self as a product of environmental contingencies and reinforcement histories. ABA focuses on observable behaviors rather than internal states or processes, and the goal of therapy is to modify behavior through the systematic application of reinforcement and punishment. ABA has been widely used in the treatment of autism and other developmental disorders, but has been criticized for its lack of attention to the inner experience of the self (Skinner, 1953; Lovaas, 1987).

One of the key challenges facing psychotherapy today is the lack of a coherent concept of self. The self is a complex and dynamic entity that is shaped by a range of internal and external factors, including our experiences, relationships, and cultural context (Baumeister, 1987). Unfortunately, many contemporary models of therapy fail to adequately capture this complexity, instead relying on simplistic and reductionistic notions of the self as a collection of symptoms or behaviors to be modified (Wachtel, 1991). To develop a more coherent and holistic concept of self, psychotherapy must draw on insights from a range of disciplines, including psychology, philosophy, anthropology, and the humanities (Sass & Parnas, 2003). This requires a willingness to engage with the messy and often paradoxical nature of the human experience, recognizing that the self is not a fixed entity but rather a constantly evolving process of becoming (Gendlin, 1978).

The psychoanalyst Carl Jung's concept of the self as the central archetype, connected to the divine and the greater unconscious, offers a useful starting point for this endeavor. Jung believed that by making the unconscious conscious and dealing with ego rigidity, individuals could embody a deeper sense of purpose and connection to the universe (Jung, 1959). While we may not need to fully embrace Jung's metaphysical language, his emphasis on the dynamic interplay between conscious and unconscious processes, as well as the importance of symbol, dream, and myth in shaping the self, remains highly relevant today (Hillman, 1975).

Other approaches, such as Internal Family Systems (IFS) therapy and somatic experiencing, also offer valuable insights into the nature of the self. IFS sees the self as a core of compassion, curiosity, and confidence that is surrounded by protective parts that arise in response to trauma and other challenges. By working with these parts and fostering greater integration and self-leadership, individuals can develop a more coherent and authentic sense of self (Schwartz, 1995). Similarly, somatic experiencing emphasizes the role of the body in shaping the self, recognizing that trauma and other experiences are stored not just in the mind but also in the muscles, nerves, and other physical structures (Levine, 1997).

Models like IFS, somatic experiencing, and lifespan integration are appealing because they see the self as a dynamic ecosystem that is always evolving and striving for integration and actualization (Boon et al., 2011; Ogden et al., 2006; Pace, 2012). They don't try to label and categorize everything, recognizing that sometimes we need to just sit with feelings and sensations without fully understanding them intellectually. Lifespan integration in particular views the self as a continuum of moments threaded together like pearls on a necklace. Traumatic experiences can cause certain "pearls" or ego states to become frozen in time, disconnected from the flow of the self-narrative. By imaginally revisiting these moments and "smashing them together" with resource states, lifespan integration aims to re-integrate the self across time, fostering a more coherent and flexible identity (Pace, 2012).

In contrast, the more behavioral and manualized approaches like CBT and ABA have a much more limited and problematic view. They see the self as just a collection of cognitions and learned behaviors, minimizing the role of the unconscious and treating people more like programmable robots (Shedler, 2010). If taken to an extreme, this is frankly offensive and damaging. There has to be room for the parts of the self that we can feel and intuit but not fully articulate (Stern, 2004).

Ultimately, developing a coherent concept of self requires a willingness to sit with the tensions and paradoxes of the human experience, recognizing that the self is always in communication with the world around us, and that our sense of who we are is constantly being shaped by implicit memory and other unconscious processes (Schore & Schore, 2008). It requires remaining open to uncertainty and realizing that the self is never static or finished, but always dynamically unfolding (Bromberg, 1996). Good therapy helps people get in touch with their authentic self, not just impose a set of techniques to modify surface-level symptoms (Fosha et al., 2009).

Another critical challenge facing psychotherapy today is the lack of a shared language and understanding of implicit memory. Implicit memory refers to the unconscious, automatic, and often somatic ways in which our past experiences shape our present thoughts, feelings, and behaviors (Schacter et al., 1993).

While the concept of implicit memory has a long history in psychotherapy, dating back to Freud's notion of the unconscious and Jung's idea of the collective unconscious, it remains poorly understood and often overlooked in contemporary practice (Kihlstrom, 1987). This is due in part to the dominance of cognitive-behavioral approaches, which tend to focus on explicit, conscious processes rather than the deeper, more intuitive and embodied aspects of the self (Bucci, 1997).

To effectively address the role of implicit memory in psychological distress and personal growth, psychotherapy must develop a shared language and framework for understanding and working with these unconscious processes (Greenberg, 2002). This requires a willingness to engage with the body and the somatic experience, recognizing that our thoughts, feelings, and behaviors are deeply rooted in our physical being (van der Kolk, 2014).

One way to think about implicit memory is as a kind of "photoshop filter" that our brain is constantly running, even when we are not consciously aware of it. Just as the center of our visual field is filled in by our brain based on the surrounding context, our implicit memories are constantly shaping our perceptions and reactions to the world around us, even when we are not consciously aware of them.

This is why it is so important for therapists to be attuned to the subtle cues and signals that patients give off, both verbally and nonverbally. A skilled therapist can often sense the presence of implicit memories and unconscious processes long before the patient is consciously aware of them, and can use this information to guide the therapeutic process in a more effective and meaningful direction (Schore, 2012).

At the same time, it is important to recognize that implicit memories are not always negative or pathological. In fact, many of our most cherished and meaningful experiences are encoded in implicit memory, shaping our sense of self and our relationships with others in profound and often unconscious ways (Fosshage, 2005). The goal of therapy, then, is not necessarily to eliminate or "fix" implicit memories, but rather to help individuals develop a more conscious and intentional relationship with them, so that they can be integrated into a more coherent and authentic sense of self (Stern, 2004).

Many of the most interesting thinkers in the history of psychology understood this symbolic dimension of implicit memory, even if their specific theories needed refinement. Freud recognized the dynamic interplay of conscious and unconscious processes, and the way that repressed material could manifest in dreams, symptoms, and relational patterns (Freud, trans. 1989).

Jung saw the unconscious as not just a repository of repressed personal material, but a deep well of collective wisdom and creative potential, populated by universal archetypes and accessed through dream, myth, and active imagination (Jung, 1968). Jung urged individuals to engage in a lifelong process of "individuation," differentiating the self from the collective while also integrating the conscious and unconscious aspects of the psyche (Jung, 1964).

Reich connected chronic muscular tensions or "character armor" to blocked emotions and neurotic conflicts, pioneering body-based interventions aimed at restoring the free flow of life energy (Reich, 1980). While some of Reich's later work veered into pseudoscience, his core insights about the somatic basis of psychological experience were hugely influential on subsequent generations of clinicians (Young, 2006).

More recently, emerging models such as sensorimotor psychotherapy (Ogden & Fisher, 2015), accelerated experiential dynamic psychotherapy (AEDP; Fosha, 2000), and eye movement desensitization and reprocessing (EMDR; Shapiro, 2017) aim to access and integrate implicit memories through body-based and imagistic techniques. By working with posture, sensation, movement, and breath, these approaches help patients bring nonverbal, affective material into conscious awareness and narrative coherence.

Process-oriented therapies such as Arnold Mindell's process work (Mindell, 1985) offer another compelling framework for engaging implicit memory. Mindell suggests that the unconscious communicates through "channels" such as vision, audition, proprioception, kinesthesia, and relationship. By unfolding the process in each channel and following the flow of "sentient essence," therapists can help patients access and integrate implicit memories and in turn catalyze psychological and somatic healing.

These contemporary approaches build on the insights of earlier clinicians while offering new maps and methods for navigating the realm of implicit memory. They point towards an understanding of the self as an ever-evolving matrix of conscious and unconscious, cognitive and somatic, personal and transpersonal processes. Engaging implicit memory is not about pathologizing the unconscious so much as learning its unique language and honoring its hidden wisdom.

At the same time, this is tricky terrain to navigate, personally and professionally. As therapist and patient venture into the uncharted waters of the unconscious, it is crucial to maintain an attitude of humility, compassion, and ethical integrity (Stein, 2006). We must be mindful of the power dynamics and transference/countertransference currents that can arise in any therapeutic relationship, and work to create a safe, boundaried space for healing and transformation (Barnett et al., 2007).

There is also a risk of getting lost in the fascinating world of the unconscious and losing sight of external reality. While depth psychology and experiential therapies offer valuable tools for self-exploration and meaning-making, they are not a replacement for practical skills, behavioral changes, and real-world action. We must be careful not to fall into the trap of "spiritual bypassing," using esoteric practices to avoid the hard work of embodying our insights and values in daily life (Welwood, 2000).

Ultimately, the future of psychotherapy lies in integrating the best of what has come before while remaining open to new discoveries and directions. By combining scientific rigor with clinical artistry, cognitive understanding with experiential depth, and technical skill with ethical care, we can continue to expand our understanding of the self and the transformative potential of the therapeutic relationship.

As we navigate the uncharted territories of the 21st century and beyond, we will need maps and methods that honor the full complexity and mystery of the human experience. Engaging with the unconscious and implicit dimensions of memory is not a luxury but a necessity if we are to rise to the challenges of our time with creativity, resilience, and wisdom. May we have the courage to venture into the depths, and the humility to be transformed by what we find there.

The ultimate goal of psychotherapy, in my view, is to empower individuals to become more effective at being themselves in the world and, in turn, better at transforming the world for the better. This requires a fundamental shift in the way that we think about mental health and well-being, moving beyond a narrow focus on symptom reduction and towards a more holistic and integrative approach that recognizes the interconnectedness of mind, body, and spirit.

To achieve this goal, psychotherapy must embrace a range of approaches and techniques that are tailored to the unique needs and experiences of each individual. This may include somatic therapies that work with the body to release trauma and promote healing, such as somatic experiencing, sensorimotor psychotherapy, or EMDR (Levine, 1997; Ogden & Fisher, 2015; Shapiro, 2017). It may also include depth psychologies that explore the unconscious and archetypal dimensions of the psyche, such as Jungian analysis, psychosynthesis, or archetypal psychology (Jung, 1968; Assagioli, 1965; Hillman, 1975). And it may include humanistic and experiential approaches that emphasize the inherent worth and potential of each person, such as person-centered therapy, gestalt therapy, or existential psychotherapy (Rogers, 1995; Perls et al., 1951; Yalom, 1980).

At the same time, psychotherapy must also be grounded in a deep understanding of the social, cultural, and political contexts in which individuals live and work. This requires a willingness to engage with issues of power, privilege, and oppression, recognizing that mental health and well-being are intimately connected to the broader structures and systems that shape our lives (Prilleltensky, 1997). It also requires a recognition that the goal of therapy is not simply to help individuals adapt to the status quo, but rather to empower them to become agents of change in their own lives and in the world around them (Freire, 1970).

One way to think about this is through the lens of what depth psychologist David Tacey calls the "post-secular sacred" (Tacey, 2004). Tacey argues that we are moving into a new era of spirituality that is grounded in a deep respect for science and reason, but also recognizes the importance of myth, symbol, and the unconscious in shaping our experience of the world. In this view, the goal of therapy is not to strip away our illusions and defenses in order to reveal some kind of objective truth, but rather to help individuals develop a more authentic and meaningful relationship with the mystery and complexity of existence.

This requires a willingness to sit with the discomfort and uncertainty that often accompanies the process of growth and transformation. It also requires a recognition that the path to wholeness and healing is not always a straight line, but rather a winding and often circuitous journey that involves confronting our deepest fears and vulnerabilities (Jung, 1959).

My mind is intact, but the shapes of the world change, the peach has released the bough and at last makes full confession, its pudeur had departed like peach-fuzz wiped off, and

We now know how the hot sweet- ness of flesh and the juice-dark hug the rough peach-pit, we know its most suicidal yearnings, it wants to suffer extremely, it

Loves God, and I warn you, do not touch that plum, it will burn you, a blister will be on your finger, and you will put the finger to your lips for relief—oh, do be careful not to break that soft

Gray bulge of blister like fruit-skin, for exposing that inwardness will increase your pain, for you are part of this world. You think I am speaking in riddles. But I am not, for

The world means only itself.

In the image that Penn Warren creates in "Riddle in the Garden" is a labyrinth leading back to the birth of humans in the garden of Eden.  Life itself is a swelling of inflammation from a wound or a need in both blisters and in peaches. You cannot have one part of the process without accepting all of it. The swelling in the growth of the fruit is also the swelling in the growth of a blister of pain. The peach must swell and become a sweet tempting blister or else no one would eat it and expose the "inwardness" of the seed to grow more trees.  exists to be eaten to die. We eat the peach to grow the next one. Not to touch the “suicidal” peach is not to touch life itself. For to live is to be hurt and to grow. To touch the peach is to become part of the world like Adam and Eve found out. It hurts it blisters us turning us into fruit. 

For Penn Warren it is the separation of the self from the world of divine connection with nature that creates our need for meaning. This need is the reason that patients come to therapy.

God tells us that “I am the lord your God” but Penn Warren tells us “I am not”. For “The world means only itself”. This process only has the meaning that we allow ourselves to give it. This is not a riddle, Penn Warren tells us.  It is only something we have to deal with but cannot not solve. The world means only itself. There is no gimmick or solution to the problem of being human. 

In other words, the process of becoming more fully ourselves is not always easy or comfortable. It requires a willingness to confront the pain and suffering that is inherent in the human condition, and to recognize that growth and healing often involve an alchemical kind of death and rebirth. But it is precisely through this process of facing our fears and vulnerabilities that we can begin to develop a more authentic and meaningful relationship with ourselves, with others, and with the world around us.

Ultimately, the goal of psychotherapy is not to provide answers or solutions, but rather to create a space in which individuals can begin to ask deeper questions about the nature of their existence and their place in the world. It is to help individuals develop the tools and capacities they need to navigate the complexities of life with greater courage, compassion, and wisdom. And it is to empower individuals to become more effective at being themselves in the world, so that they can contribute to the greater whole and help to create a more just, equitable, and sustainable future for all.

The corporatization of healthcare and academia poses a serious threat to the future of psychotherapy, undermining its ability to effectively address the complex realities of the human experience. To remain relevant and effective in the face of these challenges, the field must embrace a more holistic and integrative approach that recognizes the interconnectedness of the mind, body, and spirit.

This requires a renewed commitment to developing a coherent concept of self, a shared language and understanding of implicit memory, and a vision of psychotherapy as a means of empowering individuals to become more effective at being themselves in the world and, in turn, better at transforming the world for the better.

It also requires a willingness to engage with the full complexity and paradox of the human experience, recognizing that growth and healing often involve a kind of death and rebirth, and that the path to wholeness is not always a straight line. As the psychologist Carl Jung once wrote, "The privilege of a lifetime is to become who you truly are."

As we have explored throughout this essay, the self does not exist in a vacuum, but is always in dynamic interaction with the world around it. Our sense of who we are, what we value, and what is possible for us is shaped by a complex interplay of internal and external factors, from our earliest experiences of attachment and attunement to the broader social, cultural, and political contexts in which we are embedded.

In many ways, psychotherapy can be seen as a process of exploring and working with the dialectical tension between self and world, between our innermost longings, fears, and aspirations and the often harsh realities of the environments we find ourselves in. When we enter therapy, we bring with us not only our own unique histories, personality structures, and ways of being, but also the internalized messages, expectations, and constraints of the world around us.

For many individuals, these internalized messages and constraints can feel suffocating, limiting their sense of possibility and agency in the world. They may find themselves feeling stuck, trapped, or disconnected from their authentic selves, playing roles and wearing masks that no longer fit who they really are. In the face of external pressures to conform, to achieve, to fit in, the self can become fragmented, disempowered, or lost.

The task of psychotherapy, then, is to help individuals rediscover and reclaim a sense of self that feels vital, authentic, and empowered, while also developing the skills and capacities needed to navigate the complexities of the world with greater flexibility, resilience, and integrity. This requires a delicate balance of supportive and challenging interventions, of validating the individual's unique experience while also gently questioning and expanding their assumptions about what is possible.

On one end of the spectrum, an overly supportive or myopic approach to therapy can run the risk of enabling individuals to remain stuck in limiting patterns and beliefs, reinforcing a sense of helplessness or dependence on the therapist. While providing a warm, empathic, and nonjudgmental space is essential for building trust and safety in the therapeutic relationship, it is not sufficient for fostering real growth and change. Individuals need to be challenged to step outside their comfort zones, to experiment with new ways of being and relating, and to take responsibility for their choices and actions in the world.

On the other end of the spectrum, an overly challenging or confrontational approach to therapy can be experienced as invalidating, shaming, or even retraumatizing, particularly for individuals with histories of abuse, neglect, or marginalization. Pushing individuals to "toughen up," to adapt to oppressive or toxic environments, or to simply accept the "reality" of their situation without questioning or resisting it can lead to a kind of false or forced adaptation, a loss of self that is no less harmful than remaining stuck.

The key, then, is to find a middle path between these extremes, one that honors the individual's inherent worth, agency, and potential while also recognizing the very real constraints and challenges of the world they inhabit. This requires a deep understanding of the ways in which power, privilege, and oppression shape our experiences and identities, as well as a willingness to grapple with the existential questions of meaning, purpose, and authenticity that arise when we confront the gap between who we are and who we feel we ought to be.

In practice, this might involve helping individuals to:

1. Develop a clearer and more coherent sense of self, one that integrates the various parts of their personality, history, and identity in a way that feels authentic and meaningful to them.
2. Identify and challenge limiting beliefs, assumptions, and patterns of behavior that keep them stuck or disconnected from their true desires and values.
3. Cultivate greater self-awareness, self-compassion, and self-acceptance, learning to embrace the full range of their thoughts, feelings, and experiences with curiosity and kindness.
4. Develop the skills and capacities needed to communicate effectively, set healthy boundaries, and navigate relationships and social situations with greater ease and confidence.
5. Explore and experiment with new ways of being and relating in the world, taking risks and stepping outside their comfort zones in service of their growth and healing.
6. Engage critically and creatively with the social, cultural, and political contexts that shape their lives, developing a sense of empowerment, agency, and social responsibility.
7. Connect with a deeper sense of meaning, purpose, and spirituality, one that transcends the ego and connects them to something greater than themselves.

Ultimately, the goal of psychotherapy is not simply to help individuals adapt to the world as it is, but to empower them to become active agents of change, both in their own lives and in the larger systems and structures that shape our collective reality. By developing a stronger, more integrated, and more authentic sense of self, individuals can begin to challenge and transform the limiting beliefs, oppressive power dynamics, and dehumanizing narratives that keep us all stuck and disconnected from our shared humanity.

In this sense, psychotherapy is not just a personal journey of healing and self-discovery, but a deeply political and moral enterprise, one that calls us to envision and create a world that is more just, compassionate, and sustainable for all. As therapists, we have a unique opportunity and responsibility to support individuals in this process, to bear witness to their pain and their resilience, and to help them find the courage, clarity, and creativity needed to live a life of purpose, integrity, and connection.

As the existential psychiatrist Viktor Frankl once wrote,

"Between stimulus and response there is a space. In that space is our power to choose our response. In our response lies our growth and our freedom."

By creating a space for individuals to explore and expand their capacity to choose, to respond to the world with authenticity and agency, psychotherapy can play a vital role in the ongoing dialectic of self and world, of personal and collective transformation. May we rise to the challenge and opportunity of this sacred work, and may we never lose sight of the inherent beauty, complexity, and potential of the human spirit as it unfolds in the therapy room and beyond.

https://youtu.be/iAof2cim5Wk

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Our era is characterized by the dominance of hyper-rationality and the relentless pursuit of objective truth, production, accomplishment and consumption.  The human psyche finds itself adrift in a sea of fragmented images and disconnected meanings as the previous myths that used to give us purpose are exposed as hollow or erroneous. I see patients everyday that describe this phenomenon but not in these words. It is as if they are saying that they do not know who they are anymore. Not because they have changed but because all of the nodes and references points that used to contextualize their identity are stripped away or have been made foreign and incomprehensible. However the world still looks the same to them, despite its alienating effect. It is not the aesthetics of the world that are different, but the effect that it has on us. Because the world looks the same we feel crazy. Really it is our feelings telling us that the world is crazy even though it looks the same.

Effective therapy in the modern world needs to get over its insecurities of feeling or looking crazy. If we don’t let ourselves as therapists admit to patients that we also feel in pain, that we also feel crazy from these same forces, then how can therapy do anything but gaslight our patients more. When I see the news I feel like I am on drugs, even though I am stone cold sober. I know that the people on tv do not believe the things they say and are not acting for the reasons that they tell me as a spectator that they are. I am not a politician or a god, I am a therapist. I am as paralyzed against these forces as my patients are and yet I must help them recon with them. I must help them reckon with them even though I do not know how to reckon with them myself.

I didn’t understand it at first but have come around to the line of W.H. Auden that the Jungian analyst James Hillman liked to quote at the end of his life.

“We are lived by forces that we pretend to understand.”

-W. H. Auden

Auden’s line highlights how the frameworks and philosophies we resort to for certainty and order are often little more than self-delusion. The grand meaning-making systems of religion, science, politics, etc. that have risen to such cultural dominance are but feeble attempts to exert control over the ineffable complexities of being.

Yet we cling tenaciously to these conceptual constructs, these hyper-real simulations, because the alternative – admitting the primacy of ambiguity, contradiction, and the unfathomable depths propelling our thoughts and actions – is simply too destabilizing. The simulacrum proliferates these hyper-rational facades and simulated realities precisely because they defend against having to confront the “forces we pretend to understand.”

The philosopher Jean Baudrillard’s concept of the simulacra, or a copy without an original – a realm where simulations and representations have become more “real” than reality itself – aptly captures the sense of alienation and dislocation that pervades contemporary culture. In this world of surfaces and appearances, the depth of human experience is often lost, and the quest for authentic meaning becomes increasingly elusive.

The simulacrum is a conceptual framework proposed by the philosopher and cultural theorist Jean Baudrillard in his book “The Intelligence of Evil or the Lucidity Pact” (2005). It refers to the realm of images and representations that have become detached from reality and taken on a life of their own in contemporary culture.

According to Baudrillard, in the postmodern era, images and simulations have become more real than reality itself. Images circulate and multiply, creating a hyper reality that replaces the real world. In this realm, images no longer represent or refer to an external reality but instead become self-referential and self-generating.

The simulacra describes a semiotic vertigo, a self-referential hall of mirrors in which signifiers endlessly circulate and proliferate, unmoored from any ultimate signified or referent in material reality. It is a world that has become untethered from the symbolic order, that transcendent horizon of meaning and metaphysical grounding which allows a culture to orient human experience within a coherent frame.

For Baudrillard, the implications of this unraveling of the symbolic order are profoundly disorienting and alienating. The perpetual bombardment of images and spectacle produces a crisis of meaning and a loss of critical distance. Signs and representations become unhinged from the tangible contexts and embodied human narratives that could imbue them with authenticity and significance.

Gilbert Durand’s concept of the imaginary, as described in his book “The Anthropological Structures of the Imaginary” (1960), can provide valuable insights into the crisis of meaning in the postmodern world. Durand argues that the human imagination is structured by fundamental archetypal patterns that shape our understanding of the world.

For Durand, the realm of images, symbols, and myths constitutes the collective imaginary of a culture, providing a symbolic framework through which individuals can navigate the complexities of existence. However, in the postmodern era, the traditional symbols and myths that once anchored the imaginary have been eroded by the forces of secularization, rationalization, and technological change. The result is a fragmentation of the imaginary, a loss of symbolic coherence that leaves individuals adrift in a sea of disconnected images and meanings.

Durand suggests that the crisis of meaning in contemporary culture is not merely a matter of intellectual or philosophical confusion, but a profound disruption of the archetypal structures that underpin human experience. The challenge, then, is to reconnect with new symbols and myths that can restore a sense of coherence and purpose.

Michel Serres, in his work, explores the growing influence of images and visual media in contemporary society. He argues that the proliferation of images has created a new kind of environment that shapes our perception, knowledge, and behavior. Serres’s perspective highlights the way in which images and simulations have come to dominate contemporary culture. The endless circulation of images creates a sense of information overload and semiotic confusion, making it difficult for individuals to discern what is real and what is illusory.

In this context, the task of therapy becomes one of helping patients navigate the world of images, to find ways of grounding their experience in authentic human relationships and chosen, not preprogrammed, narratives. This may involve a critical interrogation of the images and representations that shape our understanding of the world, as well as a renewed emphasis on the importance of symbolic meaning and archetypal structures.

The simulacrum is not merely a philosophical or semiotic problem, but a profound existential challenge. It undermines the very foundations of human subjectivity, calling into question the assumptions and beliefs that have traditionally provided a sense of order and purpose to human experience.

In this context, the role of therapy becomes one of helping patients to confront the radical uncertainty and ambiguity of the postmodern condition. This may involve a willingness to embrace the inherent contradictions and paradoxes of existence, to find meaning in the midst of chaos and confusion.

The crisis of meaning that haunts the modern age is poignantly evoked in T.S. Eliot’s  “The Waste Land.” The poem’s fragmented structure and kaleidoscopic imagery reflect the shattered psyche of a post-war generation, struggling to find coherence and purpose in a world that has lost its moral and spiritual bearings. The “heap of broken images” that Eliot describes is a powerful metaphor for the breakdown of the shared cultural narratives and value systems that once provided a sense of unity and direction to human life.

This theme is echoed in the work of the Jungian analyst Edward Edinger, who argues that the loss of these collective “containers” of meaning has left individuals increasingly vulnerable to the direct impact of archetypal forces. Cut off from the mediating influence of cultural traditions and communal myths, the modern psyche is exposed to the raw power of the unconscious, leading to a range of psychological disturbances, from neurosis and obsession to psychosis and despair.

At the core of the human experience lie archetypal energies, biological drives, unconscious impulses that defy rationalization. The Jungian analyst Edward Edinger highlighted how the breakdown of cultural narratives and societal containers in modernity has left the individual psyche exposed to these primordial currents without adequate symbolic mediation. We are “lived” more by these depths than by the ideological scripts we rehearse on the surface.

The totalizing ideological systems and regimes of image-commodification so pervasive in late capitalism can be viewed as anxious attempts to reinstall order and stuff the denied “forces” back into an old and broken symbolic container. But as Auden intuited, and as the desolation of “The Waste Land” gives voice to, such efforts are doomed to fail in reinstating an authentic sense of meaning and rootedness.

What is required is a re-enchantment of the world, a resacrilization of existence that can hold the tensions of the rational and irrational, the structured and the chaotic, in productive paradox. Rather than defensive pretense, the goal becomes to live into the mysteries with humility and openness. Only by greeting “the forces we pretend to understand” with vulnerability and courage can we hope to restore the symbolic depths modernity has paved over with hyper-rational simulations and spectacles.

The Jungian idea of the tension of the opposites can help us make sense of the dichotomy between the real we we are seeing and the unreal that we are feeling. By trying to pick between these forces we have to pick between either feeling crazy and acting sane or feeling sane and acting crazy. If we are able to feel the truth of both the real an unreal, subjective and objective tension that the cognitive dissonance of the modern era is causing it will become a powerful intuition. This powerful intuition was something harnessed by the theorists and writers mentioned in this essay. It is why their work feels so true even where it might seem on the surface like madness.

Such an approach does not abandon logic, analysis and differentiated understanding. Rather, it balances these with an embrace of ambiguity, a readiness to engage the symbolic potencies of the unconscious, myth and the mysteries that exceed rational categorization. The Buddhist notion of the “still point” that so haunts “The Waste Land” evokes this posture of dwelling in the creative spaciousness between conceptual fixities.

For Jung, it is only through metabolizing psychic opposition that true depth and wholeness can arise. The reconciliation of conflicts within honors psyche’s inexhaustible fertility, rather than defensively walling meaning off within cardboard ideological constructs.

Henri Bergson wrote that lived time (durée) is fundamentally different from the spatialized, quantified conception of time in science. He saw duration as a heterogeneous, interpenetrating flow irreducible to discrete instants. Intuition, rather than intellect, is the faculty by which we can grasp this dynamic continuity of consciousness. In Creative Evolution, Bergson proposed that evolution is driven by an élan vital – an immanent, indivisible current of life that flows through all living beings, giving rise to novelty and creative emergence rather than just gradual, continuous adaptation.

Totalizing ideologies and the “regimes of image-commodification” in late capitalism are anxious attempts to reinstate a sense of order, but are doomed to fail at providing authentic meaning. What is needed is a re-enchantment and resacralization of the world that can hold the paradoxical tensions between rational and irrational, structured and chaotic.

The Jungian notion of the tension of opposites illuminates the dichotomy between the “real” we see and the “unreal” we feel in the modern world. By feeling the truth of both and inhabiting that cognitive dissonance, it can become a powerful intuition – something you argue animates the work of the thinkers and writers you mention.

The goal is to dwell in the “creative spaciousness” between conceptual fixities, balancing differentiated understanding with an openness to ambiguity, unconscious symbolism, and mystery. Metabolizing psychic opposition in this way allows for true wholeness to emerge, honoring the psyche’s deep generativity.

Bergson sits with the same Phenomenon as Eddinger. The modern mind, unmoored from traditional cultural and spiritual structures that once provided symbolic mediation and containment of archetypal energies, is more vulnerable to being overwhelmed by unconscious forces in the wake of traumatic rupture. Rebuilding an authentic relationship to meaning after trauma thus requires recovering a sense of anchoring in the living weave of the world’s mystery and hidden coherence beneath the fragmenting onslaught of a hyper-rationalized, dispirited culture.

Magic as Real and Unreal Intuition

Bergson distinguishes between two forms of religious belief and practice: the “static religion” of closed societies, characterized by conformity to established norms and rituals, and the “dynamic religion” of open societies, driven by the creative impetus of mystical intuition.

Within this framework, Bergson sees magic as a primitive form of static religion. He argues that magic arises from an extension of the “logic of solids” – our practical intelligence attuned to manipulating the material world – into the realm of human affairs. Just as we can cause changes in physical objects through our actions, magical thinking assumes that we can influence others and control events through symbolic gestures and incantations.

Fabulation, on the other hand, is the human faculty of myth-making and storytelling. For Bergson, fabulation serves a vital social function by creating shared narratives and beliefs that bind communities together. It is a defensive reaction of nature against the dissolving power of intelligence, which, left unchecked, could undermine social cohesion by questioning established norms and practices.

While Bergson sees both magic and fabulation as grounded in a kind of “fiction,” he does not dismiss them as mere illusions. Rather, he acknowledges their pragmatic value in structuring human life and experience. However, he also recognizes their limitations and potential dangers, especially when they harden into closed, dogmatic systems that stifle individual creativity and moral progress.

In contrast to static religion, Bergson celebrates the dynamic, mystical élan of open religion, which he sees as the highest expression of the creative impulse of life. Mystics, through their intuitive coincidence with the generative source of reality, are able to break through the closed shells of tradition and breathe new vitality into ossified institutions and beliefs.Bergson’s perspective on the creative, evolutionary impulse of life (élan vital) and the role of intuition in connecting with this generative force can provide a compelling lens for understanding the impact of trauma on the human psyche.

In Bergson’s view, intuition is the key to tapping into the dynamic, flowing nature of reality and aligning ourselves with the creative unfolding of life. It allows us to break through the rigid, spatialized categories of the intellect and coincide with the inner durational flux of consciousness and the world.

Trauma, however, can be seen as a profound disruption of this intuitive attunement. The overwhelming, often unspeakable nature of traumatic experience can shatter our sense of coherence and continuity, leaving us feeling disconnected from ourselves, others, and the vital currents of life.

In this state of fragmentation and dissociation, we may turn to various coping mechanisms and defenses that, while serving a protective function, can also further distract us from the healing power of intuition. For example, we may become rigidly fixated on controlling our environment, engaging in compulsive behaviors, or retreating into numbing addictions – all attempts to manage the chaos and terror of unintegrated traumatic memories.

These trauma responses can be seen as a kind of “static religion” writ small – closed, repetitive patterns that provide a sense of familiarity and safety, but at the cost of flexibility, growth, and open engagement with the dynamism of life. They fulfill some of the same functions as the collective myths and rituals Bergson associated with fabulation, but in a constricted, individual way that ultimately keeps us stuck rather than propelling us forward.

Moreover, the energy consumed by these trauma adaptations can leave us depleted and less able to access the vitalizing power of intuition. Instead of flowing with the creative impulse of the élan vital, we become caught in stagnant eddies of reactivity and defense.

However, just as Bergson saw the potential for dynamic, open religion to renew and transform static, closed systems, healing from trauma involves a return to intuitive attunement and a reintegration with the generative flux of life. This may involve working through and releasing the residual charge of traumatic activation, re-establishing a sense of safety and embodied presence, and cultivating practices that reconnect us with the creative wellsprings of our being.

In Jungian psychology, intuition is seen as a function that mediates between the conscious and unconscious realms of the psyche. Conscious intuition involves a deliberate, reflective engagement with the insights and promptings that emerge from our deeper layers of being. It requires an attitude of openness, curiosity, and discernment, as we seek to integrate the wisdom of the unconscious into our conscious understanding and decision-making.

Unconscious intuition, on the other hand, operates below the threshold of awareness, influencing our thoughts, feelings, and behaviors in ways that we may not fully comprehend. When we are cut off from a conscious relationship with our intuitive function – as is often the case in the wake of trauma – our unconscious intuitions can become distorted, projected, and misused.

This might manifest as projections, where we unconsciously attribute our own disowned qualities or experiences onto others, leading to interpersonal conflicts and misunderstandings. It could also take the form of acting out, where unintegrated traumatic experiences drive us to engage in compulsive, self-destructive behaviors. Or it might express itself through somatization, where the body carries the unresolved trauma that the conscious mind cannot bear.

As we develop this more conscious relationship with our unconscious intuition, we can begin to discern the difference between reactive, trauma-based projections and genuine intuitive insights. We can learn to trust and follow the deeper wisdom of our psyche, while also maintaining the boundaries and discernment necessary for healthy functioning.

In his writing Friedrich Nietzsche saw clearly that the philosophical  and scientific works  of ultra logical men were not dispassionate, rational examinations of truth, but rather deeply personal confessions that reveal the innermost fears, anxieties, and desires of their authors. He saw the most logical minds greatest works as opportunities to psychoanalyze men who could not see the “forces” that lived through them or the ones they had repressed.

Science and philosophy for Nietzsche were merely unconsciously projected psychological struggles onto the world, creating elaborate metaphysical systems and grand narratives that serve to assuage their deepest existential terrors.

There is much truth in this. When I have a radically existential patient that tells that “hell is other people” I know that that person is really telling me that they, themselves, feel like they are in hell.Nietzsche viewed science and philosophy as unconscious projections of psychological struggles onto the world.

Nietzsche argues that the more a philosophical work presents itself as a purely logical, objective analysis, the more it betrays the underlying psychological desperation and spiritual repression of its creator. The grandiose claims to absolute truth and certainty that characterize much of Western philosophy are, for Nietzsche, simply a manifestation of the philosopher’s inability to confront the fundamental chaos, uncertainty, and meaninglessness of existence. By constructing abstract, rationalistic systems that promise to explain and control reality, philosophers seek to impose order and stability on a world that is ultimately beyond their comprehension.

In this sense, Nietzsche sees the history of philosophy as a series of  opportunities to eavesdrop while thinkers inadvertently disclose their most intimate fears and longings while claiming to have discovered universal truths. The more a philosopher insists on the logical necessity and objective validity of their system, the more they reveal the intensity of their own psychological needs and the depths of their existential anguish.

The quest for absolute knowable truth and certainty is fundamentally misguided. The fragmentation and uncertainty that characterize the modern world are not problems to be solved through the application of reason, but rather the inevitable consequence of the collapse of the illusions and defenses that have sustained human beings throughout history.

Rather than seeking to impose a pre-existing framework of meaning onto the patient’s experience, the therapist must work to help the individual confront and embrace the fundamental groundlessness of knowable and quantifiable existence. By learning to let go of the need for certainty and control, and by cultivating a sense of openness and creativity in the face of the unknown, the patient can begin to discover a more authentic and empowering way of being in the world.

Just as philosophers have often unconsciously projected their own fears and desires onto the world, so too may therapists be tempted to impose their own beliefs and values onto their patients. When a patient comes in and says, “hell is other people,” they are really telling the therapist that they, themselves, feel like they are in hell.

Ultimately, the task of healing the modern soul requires a willingness to embrace the full complexity and ambiguity of the human condition, to grapple with the shadows and uncertainties that haunt the edges of our awareness. It requires a stance of openness, curiosity, and compassion towards the multiplicity of human experience, and a recognition that our deepest truths often lie beyond the reach of any single theory or perspective.

“The aim of therapy is to help the patient come to a point where he can live with uncertainty, without props, without the feeling that he must conform in order to belong. He must learn to live by his own resources, to stand on his own two feet.”

-Fritz Perls

Walter Benjamin wrote in his essay “On Some Motifs in Baudelaire,” “The shock experience which the passer-by has in the crowd corresponds to what the worker ‘experiences’ at his machine.”  In a world where the constant barrage of stimuli, the ceaseless flow of images and information, and the relentless pace of change have become the norm, the human sensorium is subjected to a perpetual onslaught of “shocks” that threaten to overwhelm our capacity for conscious reflection and meaningful engagement with the world.

This ubiquitous experience of shock, for Benjamin, is intimately connected to the phenomenon of trauma. In a world where the protective barriers of tradition, ritual, and collective meaning have been eroded, the psyche is left increasingly vulnerable to the impact of events that exceed its capacity for understanding and assimilation. The result is a profound sense of alienation, disorientation, and fragmentation – a kind of pervasive traumatization of the modern soul.

Benjamin’s insights into the relationship between shock, trauma, and the technologization of experience have  potential implications for the practice of psychotherapy. They suggest that the task of healing in the modern world must involve more than simply addressing the symptoms of individual psychopathology, but must also grapple with the broader cultural and societal forces that shape the context of psychological suffering.

In a world where the protective barriers of tradition, ritual, and collective meaning have been eroded, the psyche is left increasingly vulnerable to the impact of events that exceed its capacity for understanding and assimilation. This results in a profound sense of alienation, disorientation, and fragmentation – a kind of pervasive traumatization of the modern soul.

It is all too easy for the psychotherapeutic encounter to reproduce the very conditions that contribute to the traumatization of the self. By creating a space of safety, containment, and reflection, the therapist can help the patient to develop the capacity for what Benjamin calls “contemplative immersion” – a mode of engagement with the world that resists the fragmenting and alienating effects of shock that highly logical psychoeducational or cognitive therapy might cause.

For Benjamin, this loss of aura is symptomatic of a broader crisis of experience in modernity. In a world where everything is mediated through the filter of technology and mass media, our capacity for direct, unmediated experience is increasingly eroded. We become passive consumers of a never-ending stream of images and sensations, unable to anchor ourselves in the concrete realities of embodied existence.

From this perspective everyone becomes a potential producer and distributor of images. We can become mindful of the images and sensations of our inner world and understand what we have internalized. This allows us to reject the empty images and symbols we still have allegiance to and to choose what we absorb from culture and what images we can create internally for ourselves.

For Benjamin, the suffering and trauma of individuals cannot be understood in isolation from the broader social, economic, and political forces that we internalize as inner images that effect our experience of an outer world. Therapists who are informed by Benjamin’s ideas may seek to help individuals not only heal from their own traumatic experiences but also to develop a critical consciousness and a sense of agency in the face of collective struggles. This agency in the patient can start with simply acknowledging these realities in therapy as forces that still do effect us.

In an era where the dominant paradigm asserts that everything can and should be understood through the lens of rigid science and radical logic, we find ourselves grappling with a profound sense of meaninglessness.

The emergence of conspiracy theories like Q Anon can be seen as a manifestation of our unconscious collective yearning for a coherent narrative that explains the invisible forces that shape our lives. In a world where the true levers of power often remain hidden from view, these folk mythologies provide a sense of order and purpose, even if they are ultimately illusory.

One way to avoid not only destructive conspiracy theories, but also being manipulated by cults and advertisements, is to bring these hidden needs and pains to the surface of the psyche in therapy. If we make them know to ourselves they will not be able to hijack our emotional systems and manipulate our behavior. Viewing ourselves as purely rational and intellectual beings is what leaves these drives for comprehension, stability, inclusion, importance and purpose ripe for exploitation.

Overly cognitive or intellectual therapy can leave these forces dormant as well or worse repress them further beneath the surface of the psyche. As Adam Curtis critiqued in the documentary  “All Watched Over by Machines of Loving Grace,” the notion that humans are merely computers that can be programmed and optimized is a seductive but ultimately flawed worldview. If we think that we are computers then will be driven mad by the dreams within us that cannot find expression through a binary choice.

In the face of this existential uncertainty, psychotherapy must evolve to help patients cultivate a different kind of knowledge—one that is rooted in intuition and inner wisdom rather than intellectual mastery. This is not to say that we should abandon empiricism altogether, but rather that we must recognize its limitations and embrace a more humble, open-ended approach to understanding ourselves and the world around us.

The poem “All Watched Over by Machines of Loving Grace” by Richard Brautigan, which inspired Curtis’s documentary, envisions a future where humans and nature are harmoniously integrated with technology. While the poem’s utopian vision may seem naive in retrospect, it speaks to a deep longing for a world in which we are not alienated from ourselves, each other, and the natural world. In the context of psychotherapy, this means helping patients to cultivate a sense of connection and meaning that transcends the narrow confines of intellectual understanding.

All Watched Over By Machines Of Loving Grace

I like to think (right now, please!) of a cybernetic forest filled with pines and electronics where deer stroll peacefully past computers as if they were flowers with spinning blossoms.

I like to think (it has to be!) of a cybernetic ecology where we are free of our labors and joined back to nature, returned to our mammal brothers and sisters, and all watched over by machines of loving grace.

James Hillman, a prominent post-Jungian thinker, presented a radical re-envisioning of psychology in his seminal work, “Re-Visioning Psychology” (1975). His main arguments challenged the prevailing assumptions of modern psychology and proposed a new approach rooted in the imagination, mythology, and the archetypal dimensions of the psyche.

Hillman argues for a psychology centered on the “soul,” which he understands not as a religious or metaphysical entity, but as a perspective that deepens and “pathologizes” our engagement with life. He critiques modern psychology for reducing the psyche to the ego and neglecting the imaginative, poetic, and mythic dimensions of experience.

Drawing on Jung’s concept of archetypes, Hillman proposes an “archetypal psychology” that sees the psyche as inherently plural and polytheistic. He argues that psychological experiences and symptoms are best understood as expressions of archetypal patterns and images, rather than as personal pathologies to be cured.

For Hillman, the image is the primary mode of psychic reality. He emphasizes the need to attend to the autonomous, living images of the psyche – as expressed in dreams, fantasies, and symptoms – rather than reducing them to concepts or interpreting them in literal, personalistic terms.

Hillman challenges the medical model of psychology, which sees psychological distress as a disorder to be eliminated. Instead, he advocates for a “pathologizing” approach that honors the soul’s need for depth, complexity, and engagement with the full range of human experience, including suffering and shadow aspects.

Hillman sees the psyche as inherently narrative and mythic. He argues that we need to engage with the archetypal stories and patterns that shape our lives, rather than trying to “cure” or “solve” them. This involves cultivating a poetic, imaginative sensibility that can embrace paradox, ambiguity, and the unknown.

Hillman’s psychology is deeply ecological, recognizing the interdependence of psyche and world. He argues that psychological healing must involve a reconnection with the anima mundi, the soul of the world, and a re-ensouling of our relationship with nature, culture, and the cosmos.

Hillman challenges the modern ideal of the autonomous, self-contained individual. He sees the psyche as inherently relational and context-dependent, shaped by the archetypes, myths, and collective patterns of the culture and the wider world.

Throughout “Re-Visioning Psychology,” Hillman argues for a psychology that is poetic, imaginative, and soulful, one that can embrace the full complexity and mystery of the human experience. His work has been influential in the fields of depth psychology, ecopsychology, and the humanities, offering a rich and provocative alternative to the dominant paradigms of modern psychology.

The days of psychoanalysis, which sought to dissect every aspect of the psyche in an attempt to achieve total comprehension, are indeed over. Instead, mental health professionals must focus on helping patients to be at peace with uncertainty and to develop the resilience and adaptability needed to navigate an ever-changing world. This requires a shift away from the pursuit of mastery and control and towards a more fluid, dynamic understanding of the self and the world.

In his book “The Spirituality Revolution: The Emergence of Contemporary Spirituality” (2004), David Tacey, an Australian scholar in the fields of spirituality, religion, and depth psychology, presents a compelling argument about the emergence of a “post-secular sacred” in contemporary culture.

Tacey observes that while traditional religious institutions and beliefs have declined in the modern West, there has been a simultaneous resurgence of interest in spirituality, particularly among younger generations. He argues that this “spirituality revolution” represents a shift towards a new, post-secular understanding of the sacred that transcends the dichotomy between religious and secular worldviews.

Tacey argues that the dominant paradigm of secular materialism, which reduces reality to the objectively measurable and dismisses the spiritual dimension of life, is inadequate for meeting the deep human need for meaning, purpose, and connection. He sees the rise of contemporary spirituality as a response to the existential emptiness and ecological crisis engendered by a purely materialistic worldview.

Drawing on the work of thinkers such as Carl Jung, Mircea Eliade, and Thomas Berry, Tacey argues for a re-enchantment of our understanding of the world, one that recognizes the presence of the sacred in nature, the cosmos, and the depths of the psyche. He sees this as a necessary corrective to the modern disenchantment of the world, which has led to a sense of alienation, meaninglessness, and ecological destruction.

Tacey emphasizes the importance of discovering the sacred in the midst of everyday life, rather than solely in the context of religious institutions or transcendent experiences. He argues for a democratization of the sacred, where individuals can cultivate a sense of the numinous in their relationships, work, creativity, and engagement with the natural world.

Drawing on the work of psychologists such as Jean Piaget and James Fowler, Tacey presents spirituality as a developmental process, one that unfolds in stages from childhood to adulthood. He argues that the emergence of post-secular spirituality represents a new stage in this process, characterized by a more integrative, pluralistic, and ecologically conscious understanding of the sacred.

Tacey emphasizes the importance of engaging with the shadow aspects of spirituality, such as the potential for spiritual narcissism, escapism, or the abuse of power. He argues for a grounded, embodied spirituality that integrates the light and dark aspects of the psyche and is committed to ethical action in the world.

While affirming the value of post-secular spirituality, Tacey also recognizes the ongoing importance of traditional religious traditions as sources of wisdom, community, and ethical guidance. He advocates for a dialogue between contemporary spirituality and religion, one that can lead to a mutual enrichment and transformation.

Post-Jungian thinkers who  have advocated for a “post-secular sacred” have argued for a kind of scientific empiricism that is infused with a sense of humility, wonder, and openness to the unknown. This perspective recognizes that there are limits to what we can know and understand, but it also affirms the value of subjective experience and the power of intuition and imagination.

In practice, this could lead to new forms of psychoeducation and therapy that emphasize the cultivation of inner wisdom, self-compassion, and a sense of connection to something larger than oneself. Rather than striving to achieve perfect understanding or control, patients would be encouraged to embrace the inherent uncertainty of life and to find meaning and purpose in the present moment.

This is no easy task for therapists. To be truly helpful guides on this path, we must have the honesty to admit that we too are adrift in a sea of uncertainty and fragmented narratives. The solid ground of empirical certitudes and secular meaning systems has receded, leaving us to navigate by situational awareness and intuition. Instead, we must develop a new kind of post-secular faith – not in final truths, but in the intuitive process of sense-making itself.

We, as therapists,  must be honest with patients, but in doing so we run the risk of seeming stupid, unqualified or crazy. We don’t know how to do this as therapists either. We don’t have to know how but we have to develop the, perhaps post secular, faith that we can and the intuition to know in which directions to go. We must do all of this in a culture that gives us nothing but uncertainty and heaps of broken images.

The goals of psychoanalysis are now waiting and new goals must be determined for psychotherapy. The cognitive revolution has done so much damage putting all emphasis on changing external behavior and putting no emphasis on internal inside or capacity for reflection and the ability to “hold the energy” of being human.

One thing that I try and prepare patients for as a psychotherapist is that when they get what they want out of therapy, when their behavior changes are they accomplished some goal, they won’t be happy. People don’t believe me they tell me how if they could just do this or just do that everything would be better.

I have patients that want to get a job, want to move out from living with their parents, want to learn how to be in a relationship, want to attain friendships, a higher salary, any number of things. When they actually do accomplish these goals they realize that the emotions and the hurt and frustration that made these things seem so unattainable are still there even after those things have been attained.

My point is that psychotherapy is a process of growth and that when you get what you want you don’t feel better because you’ve grown and you now have a new goal.  We need to deal with the way that we feel and the restlessness that not having the goal creates. These are the tensions that make us human and the real reason that wee are in therapy.

Viewing psychotherapy as a means to accomplish something is not going to get us anywhere good. We do  accomplishing things in therapy, quite a few things, but we have forgotten that was not the point.

For the postmodern self is indeed “lived by forces we pretend to understand.” The archaic currents of archetypal life perpetually destabilize our rational narratives and identities. Yet these are not obstacles to be mastered, but the very raw material and creative thermals we must learn to surf upon. Therapy becomes an art of presencing the interplay of potencies – metabolizing their inexorable unfoldings with radical lucidity and compassion.

Ultimately, the goal of psychotherapy in a post-secular, post-empirical world is not to eliminate suffering or to achieve some kind of final, absolute truth. Rather, it is to help patients develop the capacity to face the unknown with courage, curiosity, and compassion. By embracing a more humble, intuitive approach to mental health, we can help individuals to find meaning and purpose in a world that is always in flux, and to cultivate the resilience and adaptability needed to thrive in an uncertain future.

If you are scratching your head that is fine. I don’t know how either but I still know that we can. I have a faith that I feel is more real than what my intellect allows. The future has always been a copy without an original. The past is built on copies of the inner images that others have externalized consciously or not. All we can learn is to recognize the images inside and outside ourselves to discard the unreal and find the more than real.

Our lives are an interplay of forces and we cannot prevent or defeat that. We can only learn to build behavior and cultural machinery to handle the dynamics of their flow.

We are lived by forces that we pretend to understand. At times these forces seem unbearable or impossible to live with, but we must remember also that these forces exist through us and bring that tension into awareness.

When I spent time as a patient in psychotherapy I encountered a lot of drowning and swimming metaphors from my therapists. Perhaps the seas are too rough now to teach patients to swim. Perhaps we need to teach patients to sail a boat. Together we can build a culture than can sail ships again. Freud thought he was a mechanic fixing the boat engine in the patients head but it is time to forget all that reductive scientific positivism.

We need to remember to breath and remember how to use the wind.

The watchers’ eyes now give out light. The light’s receiver- flower coiled up behind their nosebones changes place. It crawls out through their pupils. The bundled nervy flowers make a circuit be- tween each other. Bolts the color of limes boil forking through the busy air. Their brains are still inside them. But the sundown’s made to simmer with a brain that none of them quite have alone. Each one has something like it. Facets of the brain’s shelled diamond. The cage-strumming man strings out his carousel of shapes while catgut thrums out slippery chords. And the people watching him are in the circuit of an ancient battery that sleeps behind their eyes. None of them will know how to tell what’s happened. But every one will know that it can happen again. They’ll variously say:

I was a tree.

I was a vine that sucked the brasswork.

I was an ivy knot that lived on milk of stones.

– Michael S Judge, Lyrics of the Crossing

References and Further Reading:

1. Baudrillard, J. (2005). The Intelligence of Evil or the Lucidity Pact. Berg Publishers.
2. Benjamin, W. (1969). The Work of Art in the Age of Mechanical Reproduction. In H. Arendt (Ed.), Illuminations. Schocken Books.
3. Brautigan, R. (1967). All Watched Over by Machines of Loving Grace. In All Watched Over by Machines of Loving Grace. The Communication Company.
4. Curtis, A. (2011). All Watched Over by Machines of Loving Grace [Documentary series]. BBC.
5. Edinger, E. F. (1984). The Creation of Consciousness: Jung’s Myth for Modern Man. Inner City Books.
6. Eliot, T. S. (1922). The Waste Land. Horace Liveright.
7. #eikonosphere #eikon
8. Frankl, V. E. (1959). Man’s Search for Meaning. Beacon Press.
9. Jung, C. G. (1968). The Archetypes and the Collective Unconscious (2nd ed.). Princeton University Press.
10. Judge, M. S. (2014). Lyrics of the Crossing. Black Ocean.
11. Nietzsche, F. (1974). The Gay Science (W. Kaufmann, Trans.). Vintage Books.
12. Nietzsche, F. (1989). On the Genealogy of Morals and Ecce Homo (W. Kaufmann & R. J. Hollingdale, Trans.). Vintage Books.
13. Romanyshyn, R. D. (2007). The Wounded Researcher: Research with Soul in Mind. Spring Journal Books.
14. Tacey, D. (2004). The Spirituality Revolution: The Emergence of Contemporary Spirituality. Routledge.
15. Taylor, C. (2007). A Secular Age. Belknap Press of Harvard University Press.
16. Yalom, I. D. (1980). Existential Psychotherapy. Basic Books.

Website: https://gettherapybirmingham.com/ Check out the youtube: https://youtube.com/@GetTherapyBirmingham Podcast Website: https://gettherapybirmingham.podbean.com/ Podcast Feed: https://feed.podbean.com/GetTherapyBirmingham/feed.xml Taproot Therapy Collective 2025 Shady Crest Drive | Hoover, Alabama 35216 Phone: (205) 598-6471 Fax: (205) 634-3647 Email: Admin@GetTherapyBirmingham.com

See James on Psychology Today: https://www.psychologytoday.com/us/therapists/james-david-waites-hoover-al/1279130

In this podcast episode, we sit down with James Waites, a Birmingham-based mental health professional who specializes in helping physicians, healthcare workers, and executives overcome burnout and complex trauma. James shares his unique perspective on the challenges faced by these professionals and offers practical strategies for improving mental well-being and resilience.

Our conversation with James Waites  delves into the systemic issues within the healthcare industry that contribute to burnout and compassion fatigue among medical professionals, including excessive paperwork, insurance hurdles, and bureaucratic red tape.

Throughout the episode, James explains his unique approach to helping clients cope with burnout. He emphasizes the importance of recognizing and processing symptoms, redefining passion, setting healthy boundaries, and redirecting energy. The discussion also touches on the complex underlying factors that often contribute to high achievement and burnout, such as childhood trauma, ADHD, and complex PTSD.

James shares his plans to incorporate cutting-edge techniques like brain spotting and systemic trauma therapy into his practice to better serve his clients. The conversation also explores the challenges of treating children in dysfunctional family systems, the role of spirituality in therapy, and the subjective elements of psychology that are crucial but difficult to quantify.

Don't forget to subscribe to our podcast for more engaging discussions on mental health, personal growth, and well-being. You can also find us on YouTube, where we share exclusive content and in-depth interviews with experts in the field.

The Toll of High-Stress Careers:

James discusses the immense pressure that physicians and executives face in their demanding roles. He highlights how long hours, complex responsibilities, and the need to anticipate and analyze complex systems can lead to burnout, fatigue, and mental health challenges. James shares stories from his experience working with clients across various sectors of healthcare and business administration, providing insight into the unique struggles they face.

A Holistic Approach to Care:

James outlines his dual-pronged approach to helping clients combat burnout and improve overall well-being. He explains how he combines evidence-based mental health interventions, such as cognitive behavioral therapy and mindfulness practices, with practical solutions tailored to the specific contexts of medicine and business operations. James emphasizes the importance of addressing systemic factors that contribute to burnout, in addition to providing individual support and symptom management.

Trauma-Informed Care for Complex Cases:

The conversation delves into James's extensive training and experience in treating complex trauma and dissociative disorders. He discusses how unresolved traumatic experiences can manifest in dissociative symptoms, even among high-powered executives and healthcare professionals. James explains his trauma-informed approach, which includes creating a safe, validating space for patients to process traumatic memories and develop internal communication and collaboration between dissociated parts.

Serving the Birmingham Community:

As a Birmingham native and graduate of the University of Alabama, James has been dedicated to serving the local community's mental health needs since 2015. He shares his passion for helping young adults, couples, academics, physicians, nurses, and other healthcare providers overcome complex trauma and combat burnout. James reflects on his experience working with med students, residents, social workers, and front-line staff at UAB Hospital, and how this has shaped his compassionate, client-centered approach.

The podcast episode concludes with James offering practical advice for listeners who may be struggling with burnout or complex trauma. He emphasizes the importance of seeking support, prioritizing self-care, and advocating for systemic changes in the workplace. James encourages listeners to reach out for help and take steps towards improving their mental well-being and overall quality of life.

#MD #Doctor #Physician #Psych #Rotation #MedicalSchool #MCAT #Medschool #Therapy #Psychology #Doctors #Burnout #SelfCare #UAB #Birmingham

We Talk with with Brittainy Lindsey, a former therapist turned mental health writer, about the systemic issues plaguing the mental healthcare industry. They discuss the challenges faced by therapists, from inadequate training and lack of mentorship to exploitative practices and unsustainable working conditions. Brittany shares her experiences and insights on how these problems impact both therapists and patients, and offers ideas for potential solutions. Joel also shares his own efforts to create a more equitable and sustainable model for mental health practices through his collectively-owned clinic, Taproot Therapy. They explore the importance of empowering therapists, fostering collaboration, and staying curious about innovative treatment approaches like brain-based therapies. While acknowledging the darkness in the industry, Brittany emphasizes the need for hope and the potential for positive change if mental health professionals can unite and advocate for better systems. She encourages listeners to stay passionate and keep shining a light on the fixable problems in mental healthcare. 

Website: https://gettherapybirmingham.com/ Podcast Website: https://gettherapybirmingham.podbean.com/ Podcast Feed: https://feed.podbean.com/GetTherapyBirmingham/feed.xml Taproot Therapy Collective 2025 Shady Crest Drive | Hoover, Alabama 35216 Phone: (205) 598-6471 Fax: (205) 634-3647 Email: Admin@GetTherapyBirmingham.com

#MentalHealthcare #TherapistBurnout #SystemicIssues #InnovativeTherapies #BrainBasedTherapy #EmpoweringTherapists #CollectivelyOwned #SustainablePractices #MentalHealthAdvocacy #TherapistTraining #Mentorship #EthicalPractice #HopeForChange #UniteForMentalHealth #TaprootTherapyPodcast

Chapter Markers: 00:00:00 Intro 00:02:27 Brittany's background as a therapist 00:09:11 Challenges for early career therapists 00:18:30 Flaws in the mental healthcare system 00:30:32 Therapist exploitation and burnout 00:40:46 Innovative therapy approaches 00:44:53 Taproot Therapy's collective ownership model 00:52:56 Unethical practices and lack of oversight 00:57:57 The need for curiosity and collaboration 01:00:20 Brittany's hopes for the mental health field 01:04:04 Encouraging the next generation of therapists

For more info on the podcast visit: https://gettherapybirmingham.com

Website: https://gettherapybirmingham.com/ Podcast Website: https://gettherapybirmingham.podbean.com/ Podcast Feed: https://feed.podbean.com/GetTherapyBirmingham/feed.xml

Website: https://gettherapybirmingham.com/ Podcast Website: https://gettherapybirmingham.podbean.com/ Podcast Feed: https://feed.podbean.com/GetTherapyBirmingham/feed.xml Taproot Therapy Collective 2025 Shady Crest Drive | Hoover, Alabama 35216 Phone: (205) 598-6471 Fax: (205) 634-3647 Email: Admin@GetTherapyBirmingham.com

• Cults replace authenticity with false promises, exploiting members' time, sexuality, and resources 🎭
• Conspiracy movements provide a false sense of agency and empowerment, driving people to take action based on unverified beliefs 🕵️‍♂️
• Charismatic cult leaders often exhibit symptoms of temporal lobe epilepsy, such as hyper-religiosity, hypergraphia, and altered sexual behavior 🧠
• Cults and conspiracy theories thrive when society fails to provide pathways to self-actualization, economic stability, and a hopeful future 📉
• Intuition and the unconscious play a significant role in the appeal of these movements, as people seek meaning and purpose beyond the rational mind 🔮

#CultPsychology #ConspiracyTheories #SelfActualization #UnconciousMind #SystemicIssues #TemporalLobeEpilepsy #CharismaticLeaders #FalseEmpowerment #IntuitionAndMeaning #AuthenticGrowth #PodcastInsights #MentalHealthAwareness #SocialCommentary #PersonalDevelopment #HumanPotential

Website: https://gettherapybirmingham.com/ Podcast Website: https://gettherapybirmingham.podbean.com/ Podcast Feed: https://feed.podbean.com/GetTherapyBirmingham/feed.xml

Taproot Therapy Collective  2nd Floor | 2025 Shady Crest Drive | Hoover, Alabama 35216 Phone: (205) 598-6471 Fax: 205-634-3647  Web: www.GetTherapyBirmingham.com Email: Admin@GetTherapyBirmingham.com

Taproot Therapy Collective 2nd Floor | 2025 Shady Crest Drive | Hoover, Alabama 35216 Phone: (205) 598-6471 Fax: 205-634-3647 Web: https://www.gettherapybirmingham.com/

Email: Admin@GetTherapyBirmingham.com

Watch The video Interview Here: https://youtu.be/v01RnqA-yHk

Dr. James Maffie, author of "Aztec Philosophy," shared his insights into the complex and fascinating world of Aztec metaphysics. Dr. Maffie explained that the Aztec worldview centers around the concept of "teotl," a constant energy in motion that permeates all aspects of the universe. This energy manifests in three primary patterns: "olin" (bouncing, oscillating motion), "malinalli" (spiraling, twisting motion), and "nepantla" (back-and-forth, weaving motion).

These patterns are evident in various facets of Aztec culture, from art and architecture to rituals and social interactions. Dr. Maffie emphasized that understanding these fundamental concepts is crucial to grasping the Aztec perspective on the interconnectedness of all things.

One of the key points discussed in the interview was the role of sacrifice in Aztec culture. Dr. Maffie clarified that sacrifice was not merely a means of appeasing the gods, but rather a way for the Aztecs to participate in the cyclical process of life and death. This understanding of sacrifice as a necessary part of the cosmic balance sheds light on the Aztec worldview and their relationship with the divine.

Dr. Maffie also touched on the importance of spoken words and the use of psychotropic substances in Aztec spiritual practices. The Aztecs believed in the power of language to transmit life energy and communicate with divine forces. Additionally, the use of substances such as peyote and Jameson weed facilitated oracular conversations with the gods, allowing the Aztecs to seek guidance and enlist the cooperation of other-than-human persons in their endeavors.

Throughout the interview, Dr. Maffie provided a wealth of information on Aztec philosophy, dispelling misconceptions and offering a nuanced understanding of their worldview. He also shared details about his upcoming works, which will explore topics such as the Aztec skull rack as a cosmic maize field and the living nature of images in Aztec codices.

This interview serves as an excellent introduction to the complex and often misunderstood world of Aztec philosophy. Dr. Maffie's expertise and engaging explanations make the subject accessible to a wide audience, inviting readers to delve deeper into this fascinating aspect of Mesoamerican culture.

#AztecPhilosophy #JamesMaffie #Teotl #AztecMetaphysics #Olin #Malinalli #Nepantla #AztecCulture #AztecArt #AztecArchitecture #AztecRituals #AztecSacrifice #LifeAndDeath #CosmicBalance #AztecWorldview

Website: https://gettherapybirmingham.com/ Podcast Website: https://gettherapybirmingham.podbean.com/ Podcast Feed: https://feed.podbean.com/GetTherapyBirmingham/feed.xml Taproot Therapy Collective 2025 Shady Crest Drive | Hoover, Alabama 35216 Phone: (205) 598-6471 Fax: (205) 634-3647 Email: Admin@GetTherapyBirmingham.com

• Conspirituality Podcast: Co-hosted with Derek Beres and Matthew Remski, this platform critiques the merger of conspiracy theories with spirituality, focusing on its impact on public health and the exploitation of spiritual beliefs. The podcast is a blend of journalism, cult research, and philosophical skepticism aimed at understanding and addressing the cultic dynamics within the yoga, wellness, and new spirituality realms. Conspirituality Podcast

• Writing: Walker is an avid writer, contributing to platforms like Elephant Journal and Medium. His articles delve into cults and gurus, spiritual bypassing, the neuroscience behind yoga practices, and the impact of quantum pseudoscience in New Age circles. His thoughtful explorations contribute significantly to the discourse on spirituality and wellness. Julian Walker on Medium

• Yoga and Teacher Training: Beyond his critical work, Walker is deeply involved in the practical aspects of yoga and meditation. He conducts yoga classes and teacher training programs in Los Angeles, embodying the practices he often scrutinizes in his writings and discussions. This hands-on experience enriches his critiques with practical insights into yoga and meditation.

• Bodywork and Dance Facilitation: Walker extends his expertise to bodywork and ecstatic dance, offering a holistic approach to wellness that integrates physical movement with psychological and spiritual health. His Dance Tribe events in Los Angeles are a testament to his commitment to exploring the healing aspects of movement and dance.

• Conspirituality Podcast - A comprehensive exploration of the nexus between conspiracy theories and spirituality.
• Julian Walker on Medium - Articles and essays on cult dynamics, New Age spirituality, and the science of yoga and meditation.
• Freedom Becomes You - Walker's personal project focusing on the intersections of yoga, science, and personal growth.

The art work behind Mr. Walker was made by Benjamin Cziller @ https://www.saatchiart.com/cziller

Website: https://gettherapybirmingham.com/ Podcast Website: https://gettherapybirmingham.podbean.com/ Podcast Feed: https://feed.podbean.com/GetTherapyBirmingham/feed.xml Taproot Therapy Collective 2025 Shady Crest Drive | Hoover, Alabama 35216 Phone: (205) 598-6471 Fax: (205) 634-3647 Email: Admin@GetTherapyBirmingham.com

About Our Guest:

Dr. Janja Lalich is a globally recognized authority on cultic studies and high-control groups. With a rich academic background and personal experience in a high-control group, she brings a unique perspective to her research and writing. She has authored and co-authored several seminal books on cults, including Cults in Our Midst and Escaping Utopia, focusing on the structure, tactics, and psychology of coercive groups. Her work extends beyond academic circles, providing support and resources for survivors and their families.

In This Episode, You'll Learn:

• The definition and characteristics of a cult.
• How charismatic leaders use psychological manipulation.
• The process of indoctrination and its effects on members.
• Strategies for recovery and support for ex-members.
• Dr. Lalich's journey from a cult member to a leading expert.

Resources Mentioned:

• Dr. Janja Lalich's Official Website
• Dr. Lalich's Books on Amazon
• Recovery Resources for Ex-Cult Members

Connect with Dr. Janja Lalich:

• Twitter: @DrJanjaLalich
• LinkedIn: Dr. Janja Lalich

1. #Cults
2. #Psychology
3. #Sociology
4. #CoerciveControl
5. #CharismaticLeadership
6. #CultRecovery
7. #SocialInfluence
8. #AcademicInsight
9. #MentalHealthAwareness
10. #SurvivorStories
11. #ExpertInterview
12. #EducationalPodcast
13. #CultDynamics
14. #HighControlGroups
15. #JanjaLalich

The Cult-Capitalism Nexus

The rise of figures like Keith Raniere of NXIVM has drawn public attention to cults. However, the fascination with such figures often overshadows similar practices in mainstream capitalism, exemplified by figures like Jeff Bezos. The cultish behaviors in corporations and the glorification of billionaire CEOs reflect a concentrated, localized form of capitalism, challenging the distinct boundary between cults and corporate culture. Cults often attract individuals in marginalized and vulnerable circumstances. Rather than addressing the societal failures contributing to these vulnerabilities, such as inadequate social services, the sensationalism around cults tends to ridicule and stigmatize their members. This approach diverts attention from the systemic issues at play, including the deep-seated inequalities perpetuated by capitalist structures.

The Role of Media and True Crime

The portrayal of cults in media and true crime documentaries often parallels the narrative strategies employed in cop dramas, reinforcing certain stereotypes and ignoring the broader context. This trend reflects a cultural tendency to oversimplify complex social phenomena, ignoring the underlying economic and power dynamics. The methods employed by cult leaders like Raniere are not significantly different from those used by some corporate leaders. This similarity suggests that the techniques of control and exploitation in cults are derived from the worst aspects of predatory capitalism. Such parallels necessitate a reevaluation of how society perceives and addresses the concept of cults.

The discourse around cults often fails to address the deeper issues of power dynamics and economic exploitation inherent in our societal structures. By focusing on sensationalist aspects, we overlook the ways in which cult-like behaviors are embedded within and reflective of broader capitalist practices. A more critical and nuanced understanding of cults can shed light on these intertwined societal issues.

Today we delve deep into the fascinating intersections of spirituality, wellness, politics, cults and conspiracy theories. Today, we're exploring the intriguing world of Matthew Remski.' Matthew, a former yoga teacher turned cult dynamics researcher, has been at the forefront of unmasking the often hidden connections between spiritual practices and conspiracy theories. In this episode, we'll dive into Matthew's journey, his insights into how spiritual communities can become breeding grounds for conspiracy theories, and his efforts to promote critical thinking and psychological safety in these spaces.

Check Out The Conspirituality Podcast: https://www.conspirituality.net/

Check out Matthew's Site: Check Out Matthew's Podcast: https://matthewremski.com/wordpress/

Hashtags: #Conspirituality #SpiritualWellness #Cults #YogaCommunity #CriticalThinking #SpiritualJourney #ConspiracyTheories #WellnessCulture #Mindfulness #PsychologicalSafety #SpiritualInsights #CultResearch #TrueCrime #SpiritualPractices #MentalHealthAwareness

Website: https://gettherapybirmingham.com/ Podcast Website: https://gettherapybirmingham.podbean.com/ Podcast Feed: https://feed.podbean.com/GetTherapyBirmingham/feed.xml Taproot Therapy Collective 2025 Shady Crest Drive | Hoover, Alabama 35216 Phone: (205) 598-6471 Fax: (205) 634-3647 Email: Admin@GetTherapyBirmingham.com

🌐 Website: https://gettherapybirmingham.com/ 🎥 Check out the YouTube: https://youtube.com/@GetTherapyBirminghamPodcast 🎙️ Podcast Website: https://gettherapybirmingham.podbean.com/ 🔊 Podcast Feed: https://feed.podbean.com/GetTherapyBirmingham/feed.xml 🏢 Taproot Therapy Collective 📍 2025 Shady Crest Drive | Hoover, Alabama 35216 📞 Phone: (205) 598-6471 📠 Fax: (205) 634-3647 📧 Email: Admin@GetTherapyBirmingham.com

Mollie's Substack

Mollie's Podcast

Mollie's Instagram

Website: https://gettherapybirmingham.com/ Podcast Website: https://gettherapybirmingham.podbean.com/ Podcast Feed: https://feed.podbean.com/GetTherapyBirmingham/feed.xml Taproot Therapy Collective 2025 Shady Crest Drive | Hoover, Alabama 35216 Phone: (205) 598-6471 Fax: (205) 634-3647 Email: Admin@GetTherapyBirmingham.com

#TraumaAwareness

#HealingJourney

#TherapyTalks

#MentalHealthMatters

#TraumaRecovery

#SelfHealing

#EmotionalWellness

#MindfulHealing

#OvercomingTrauma

#TherapeuticProcess

#InnerStrength

#ResilienceBuilding

#TraumaInformedCare

#PsychologicalHealing

#SurvivorStrength

🌐 Website: https://gettherapybirmingham.com/ 🎥 Check out the YouTube: https://youtube.com/@GetTherapyBirminghamPodcast 🎙️ Podcast Website: https://gettherapybirmingham.podbean.com/ 🔊 Podcast Feed: https://feed.podbean.com/GetTherapyBirmingham/feed.xml 🏢 Taproot Therapy Collective 📍 2025 Shady Crest Drive | Hoover, Alabama 35216 📞 Phone: (205) 598-6471 📠 Fax: (205) 634-3647 📧 Email: Admin@GetTherapyBirmingham.com

Carolyn's Podcast: https://www.carolynrobistow.net/brainunblocked

Meet Carolyn Robistow, the life coach transforming lives for overachievers struggling to control their drinking. From her college days of budget-friendly 12 packs to her sophisticated wine-loving phase, Carolyn's journey with alcohol has been a rollercoaster of self-discovery.

🤔 Facing the hard questions like "Am I an alcoholic?" Carolyn navigated the gray areas of drinking. Despite her discipline in other areas of life, alcohol remained a challenge. Not an everyday drinker, but definitely not living her best life.

🚫 Carolyn's turning point came after multiple attempts to quit, including online courses and facing the harsh realities of her relationship with alcohol. Her breakthrough? A mental health therapist exploring Brainspotting.

🧠 Discover how Brainspotting, a technique for addressing the neuroscience behind compulsions, transformed Carolyn's approach to drinking. She's now helping others with her 3-pillar framework combining Brainspotting setups, education, and daily practice.

🎧 Tune in to learn about rewiring neural pathways, overcoming the fear of a sober life, and harnessing self-control. Carolyn's story is a testament to the power of informed decision-making and understanding our brain's response to alcohol.

🔥 #Overachievers #ControlYourDrinking #CarolynRobistow #LifeCoaching #Brainspotting #SobrietyJourney #MentalHealthTherapy #AlcoholAwareness #SelfDiscovery #HealthTransformation #PodcastGuest #Empowerment #SelfControl #AlcoholFreeLife #Mindfulness #NeuralRewiring #Inspiration #Motivation #HealthyChoices #WellnessJourney #SelfHelp #RecoveryStory #SuccessMindset #LifestyleChange #MindBodyHealth #EmpowermentCoach #WellbeingWarrior

🎧 Tune in for an inspiring episode that's more than just a sober story – it's about reclaiming control and living your best life! 🌟🎤👏🏼

Website: https://gettherapybirmingham.com/ Podcast Website: https://gettherapybirmingham.podbean.com/ Podcast Feed: https://feed.podbean.com/GetTherapyBirmingham/feed.xml Taproot Therapy Collective 2025 Shady Crest Drive | Hoover, Alabama 35216 Phone: (205) 598-6471 Fax: (205) 634-3647 Email: Admin@GetTherapyBirmingham.com

Welcome to our podcast, where today's special guest is Peter T. Dunlap, a remarkable psychologist with a unique blend of private and political practice experience. Raised by a psychologically aware mother and a father who was a liberal legislator in California, Peter has seamlessly integrated these diverse influences into his work.

Peter's journey in psychology spans over three decades, beginning in 1990. His expertise lies in helping individuals discover meaning in their personal and professional lives, navigate relational challenges, and embark on a journey towards self-improvement. He is the acclaimed author of "Awakening our Faith in the Future: The Advent of Psychological Liberalism" (Routledge, 2008), among numerous other scholarly articles, book chapters, and contributions to Tikkun magazine.

Dedicated to fostering emotional intelligence within communities, Peter has been pivotal in founding a distinct Jungian political psychology and cultivating the role of "citizen therapist". His work aims to empower community leaders, activists, psychotherapists, and individuals eager to strengthen their civic engagement through both individual and group settings. By extending emotional intelligence to a public sphere, Peter's approach seeks to transform interpersonal dynamics and celebrate the diversity of values in our society.

At the intersection of Jungian psychology and political practice, Peter has made significant contributions to international Jungian communities, serving on boards like the International Association of Jungian Studies (IAJS) and the Jungian Society for Scholarly Studies (JSSS), and as a guest editor for the Journal for Jungian Scholarly Studies. His commitment to group transformative practice has been a highlight at numerous Jungian conferences, fostering conscious group formation and exploration.

In addition to his broad contributions to the field, Peter leads a weekly "Hope and Leadership" group for progressive activists and community leaders, offering workshops and seminars focused on psychological leadership.

For those interested in diving deeper into his work, visit petertdunlap.com.

Now, let's delve into an enriching conversation with Peter T. Dunlap, a visionary blending psychology, leadership, and community engagement to enrich our shared human experience.

Website: https://gettherapybirmingham.com/ Podcast Website: https://gettherapybirmingham.podbean.com/ Podcast Feed: https://feed.podbean.com/GetTherapyBirmingham/feed.xml Taproot Therapy Collective 2025 Shady Crest Drive | Hoover, Alabama 35216 Phone: (205) 598-6471 Fax: (205) 634-3647 Email: Admin@GetTherapyBirmingham.com

#Psychology #PoliticalPsychology #JungianStudies #EmotionalIntelligence #CommunityLeadership #Psychotherapy #CitizenTherapist #GroupTherapy #JungianPsychology #MentalHealth #Activism #CivicEngagement #LeadershipDevelopment #PersonalGrowth #SocialChange #PublicEmotionalIntelligence #ConflictResolution #SelfImprovement #PoliticalActivism #CommunityBuilding #PsychologicalInsights #JungianAnalysis #HopeAndLeadership #EmotionFocusedTherapy #SystemicChange #Psychotherapist #ThoughtLeadership #CommunityEngagement #PeterTDunlap #AwakeningFaithInTheFuture

🔊 Join us in this enlightening episode as we sit down with Samuel Blanchette, a therapist in the field of trauma therapy. Samuel brings a trauma-informed and humanistic approach to his practice, emphasizing the uniqueness of each individual's journey. With his rich experience working in diverse environments and with hundreds of people, Samuel has developed a deep understanding that one method doesn't fit all. In our conversation, we delve into the evolution of trauma therapy, exploring various modalities and how they can be tailored to individual needs.

🌱 Samuel passionately believes in validating every person's experience and pain, and he shares his insights on how he walks alongside his clients on their path to healing. Whether you're a professional in the field, someone dealing with personal trauma, or just interested in the human psyche, this episode offers valuable perspectives on the history and future of trauma therapy.

#TraumaTherapy #MentalHealthAwareness #HealingJourney #HumanisticApproach #IndividualizedCare #TherapyInsights #MentalWellness #TraumaInformed #PsychologyPodcast #HolisticHealing #SelfDiscovery #EmotionalHealth #MentalHealthMatters #TherapeuticInnovation #EmpathyAndHealing

Website: https://gettherapybirmingham.com/ Podcast Website: https://gettherapybirmingham.podbean.com/ Podcast Feed: https://feed.podbean.com/GetTherapyBirmingham/feed.xml Taproot Therapy Collective 2025 Shady Crest Drive | Hoover, Alabama 35216 Phone: (205) 598-6471 Fax: (205) 634-3647 Email: Admin@GetTherapyBirmingham.com

Transcript: Transcript This editable transcript was computer generated and might contain errors. People can also change the text after it was created. Joel Blackstock: All right, this is the Taproot therapy podcast. I'm Joel Blackstock, and I'm here with a man that truly needs. No one introduction. Joel Blackstock: Philosopher king, rock star of published author World traveler collector of rare artifacts as a tearing magic specialist now, so it's Samuel Blanchette I'm saying that there's another social worker who reached out to me and we know we were both kind of in a similar world and a ton of the stuff that I've done. I think it's just because our website is a little bit more visible his people see ideas and they're kind of looking for people in their world, we've talked a little bit about how academic psychology is going in a different direction and clinical practice because the market is wanting things that are not having in the hospitals by and large which is not a great place for the profession to be in and anyway, I have a lot of these conversations on the phone with people that want to connect and they're fun and they're interesting and I learned a bunch of stuff and so decided I'm just gonna start doing that on the podcast one because I'm out of time. All I do is Joel Blackstock: therapy podcast and play with my kids and sleep. And so yeah Samuel's a really interesting nice guy who reached out and wanted to connect and I'm sure we'll have a fascinating conversation. thank you so much for being here. Can you introduce your actual biography? Samuel Blanchette: Yeah, so aside from my arcanium of esoteric skills and my treasure seeking and… Joel Blackstock: know I should come up with as a terror more like Antiquated titles like alienist,… Samuel Blanchette: so forth. Joel Blackstock: nothing. It's like Haberdasher. Samuel Blanchette: sure, right the Joel Blackstock: Yeah farrier Samuel Blanchette: All of those things in the progression of learning how to be a human, Yeah. So yes, I'm a random human being that reached down to you because I saw that you had found a really kind of lovely way of integrating some of the modern neurological approaches with some of the cool more philosophical approaches what I don't think there's really a distinction there, but just to make discrimination between as… Joel Blackstock: Yeah. Samuel Blanchette: if we could do that to ourselves, which we try Yes,… Joel Blackstock: romantic distinction only really Samuel Blanchette: and so, I am a master's level clinician with licensed Associates clinician. So I'm working towards my ultimate end goal of whatever that is. Joel Blackstock: just here because here the sea is the terminal license. Samuel Blanchette: Yeah, so I'm in Arizona and it is different across all the states and my degree is actually in counseling, so I'm not coming from the social working Realm. Joel Blackstock: Okay, when you said LCS because here it's ALC LPC and then search is counselor and then social worker is lgsw which they just changed to lmsw and then it turns into Li csw which used to be LCSW that in our board and it's infinite wisdom. there's some others around Samuel Blanchette: Absolutely. I'm really appreciate some of the states that are working on doing kind of interstate compacts as far as that goes. I think that's kind of a really cool. right Joel Blackstock: the counselors are so much better at it than the social workers and I think there's pros and Constable both ones, but overall it seems like the social workers have a little bit less self-esteem or something. I don't know what it is and the boards seem like we're during the pandemic at the counseling boards are getting together in the clinical boards are making everything APA. It's like making everything so much easier for the license to practice across state lines and meet this need in a mental health crisis and our board is making it harder and being like actually there's these hoops because we have to make extra sure which I mean there's maybe ways to do it but it's just like they keep raising the number of Ethics hours because they're like, people keep sleeping with their patients. So maybe that they're doing that because they haven't heard it for eight hours instead of four and it's that. don't think no one told him not to do it as the problem. Samuel Blanchette: That's right very much like introduction to you want to be a mental health professional number one,… Joel Blackstock: They're gonna be so bored that we're gonna build a little Beetle of the entire profession. Samuel Blanchette: please don't. Joel Blackstock: No, I mean it's like you need to kind of catch that and the education level and… Samuel Blanchette: mmm Joel Blackstock: the support level and the licensure level which for some reason it's only we'll just tack on the cease and that'll fix these problems retroactively which supposed to be the system's professional social workers are supposed to understand the system and that actually works not as we wish it did, the stereotype is the lpc's kind of in a vacuum being like symptomology, which is always true and the social worker is more like person in an environment food racism culture, But for some reason those are not the ones that they make the loss about social work. Samuel Blanchette: And that's an interesting point that you make about coming into this field. Right and I think to some degree. it seems that human beings have an interest in how their minds psychees Souls work right how this thing functions because we all experience suffering and so we try to create method Of managing whatever that is, right, and I think that that's such an interesting point about this creating education of so many hours to try and inform you of information and there's such a huge difference between the experience of sitting with somebody in an intensely emotional space and the theoretical constructs around sitting with somebody in emotional space. 00:05:00 Joel Blackstock: And everybody who doesn't do that seems to want to tell you how to the theatrist that has never been in therapy and doesn't practice therapy and… Samuel Blanchette: All right, and Joel Blackstock: the insurance board and the state legislature have all these opinions about things. They don't teach children or do counseling. Samuel Blanchette: Yes, all of those pieces and I think I mean you used to really I mean explicit example, right this idea of they keep on engaging in relationships with these, people that's outside of the framework and the boundaries of the holding container, right? And at the same time… Joel Blackstock: mmm Samuel Blanchette: if you don't know how to work with the energy of human connection, right like intensity of that on the levels that are necessary to some degree to healing Joel Blackstock: for multiple types of people you kind of got to be a chameleon. You need to be what they need. what you want? Samuel Blanchette: Absolutely and to stay with that is interesting. I think that's a huge part of what our field does we create mental constructs in order to feel safe when we're journey into the unknown and I brain spotting. I think that the author makes a really interesting point about this quadrillion Connections in the human brain,… Joel Blackstock: mmm Samuel Blanchette: and I think that that's lovely to be aware of because I think one thing I've noticed as a struggle is They boards and other Trends try to dictate. What is the right way of doing therapy and boy, I've had so many internal conflicts or Joel Blackstock: you can do the wrong thing for the right reasons, it's there's some people who use exercises and avoidance, so if they're processing trauma with brain spotting stop exercising, it's not that that's a bad thing to do, but it's like so a lot of times I think when you Put more control at the top level. You're just making providers. Sort of have a different aesthetic about doing what they're doing. Anyway, it doesn't actually practice that much if anything it makes it worse. Yeah. Samuel Blanchette: Yeah, I think. this idea of having to change the language that you express the thing that you're going to be doing naturally anyway. Joel Blackstock: And the whole profession, I mean, I think that's like why mental health is such a weird spot is it's like because that you see it if you're a social worker and you're working with grants and things so there's all these assumptions baked in to the way the rules are written that there's services that exist and… Samuel Blanchette: Yes. Samuel Blanchette: Mm-hmm Joel Blackstock: connections and things that have not been around for 30 years. So half of it is ticking boxes that are fake just because it used to work this certain way and… Samuel Blanchette: Yeah. Joel Blackstock: and it's not quite a catch 22, but we need to word for that. and one of the things is it's like psychiatrists know how to do therapy. It's just this assumption because I know… Samuel Blanchette:  Joel Blackstock: how to read research about CBT and it's like no we used to think that because it used to be true because they used to do therapy and they used to be in there therapy. And now the vast majority of them are not but for some reason they're the one that calls me, from an insurance panel that I'm no longer in it says you should be able to treat the associative identity disorder in Greece sessions with CBT or drugs are mandated and a more therapy will be paid for and also brain spotting is in Joel Blackstock: Based and neither is EMDR and neither is some other long list of stuff. She wanted me to it's like hey,… Samuel Blanchette: reason Joel Blackstock: have you done this? Like I asked would be I left the panel and… Samuel Blanchette: Why? Joel Blackstock: then they were fine, and now they call me every year and ask me to go back in I never will but they're like I don't know does it was your dream to be the member of a 15 person, fake referral insurance thing. That's local to this ZIP code. what are you doing? Why are you telling me how to do therapy? You've never done it Joel Blackstock: I don't know. Samuel Blanchette: yeah, that divide is a curious one because on something in some cases it actually Bears really Pleasant fruit, right some of the really cool neurological studies and some of the neurocy stuff what I really love about it in all honesty is it gives Credence to a lot of historical and traditional methods of working with people and now we can just label it with scientific terms and say it's good an example that I really like so memory reconsolidation I think is so lovely. That's really been encouraging to me this idea that there is a way that the brain changes things damentally permanently emotional, Love that. It's very encouraging to me. And in my process of doing therapy, I deeply fell in love with Gestalt therapy at the very beginning of things. I've done the book Eagle hunger and aggression and I'm like, my goodness. I really love the depth of this thing. 00:10:00 Joel Blackstock: Rich pearls he was an interesting guy. Samuel Blanchette: He was I think a lot of and we have videos and we use that to interpret a certain total system of philosophical approach, which it is what it is and that's what people do but his wife Laura pearls contributed so much good men all these different thinkers into this really really lovely existential approach to their and yeah. Joel Blackstock: Yeah. Joel Blackstock: One I think it's downfall was kind of two things too. It's like one he was kind of a little bit more of a showman. He was probably kind of like me he was like you're not I want to show you how well this thing works by demonstrating it. And so people thought it was too productive. Samuel Blanchette: Sure. Joel Blackstock: No not reductive. They thought it was too much of Joel Blackstock: I don't know just some kind of a trade technique or something and said he was showing them part of the system and… Samuel Blanchette: Yeah. Joel Blackstock: then also east and west coast Charlotte and I got in a fight. I mean it's like the middle of California people were like this should be therapy and… Samuel Blanchette: all Joel Blackstock: the other people it should be religion, I guess you're therapy modalities successful. If it accidentally forms like a religion / cult, I don't know. Samuel Blanchette: A philosophical life approach and yeah, I think that you're absolutely right though about that thing and I think the challenge that happens the unfortunate thing is when certain people take things to their extreme, especially when part of the whole thing is trying to keep ideas alive to some degree letting Joel Blackstock: Yeah. Samuel Blanchette: let me show you something cool. Right and I think what that winds up doing though is especially in the case of stole therapy. here's this beautiful in a theoretical field Theory dialogical approach. I inval phenomenology relationship in between bracketing all these brilliant really lovely existential Concepts kind of like flowing into this approach and then we wind up with I do empty chair work therefore I'm using it. Joel Blackstock: yeah. Samuel Blanchette: and it's like Samuel Blanchette: that's saying all young and therapy is active imagination. Right? it's like let's take a technique. Joel Blackstock: We don't even give actual unions that are trained. It's like a ton of time. especially I think it's more of an American Union thing where they just sanitize it so much and it's just therapy plus Jesus or it's like therapy. You can bring to church or it's like a sand trade but there's not I mean it happens with all modalities same thing you're talking about. It's like people mistake the technique Or the lens of the modality… Samuel Blanchette: foot Joel Blackstock: which is how you're understanding a person which is how the conceptualization is so much more important than what you're doing in the room, Samuel Blanchette: I agree so fully I think and the hard part is how do you describe being a human right like this? It's so the potentially new ones. Joel Blackstock: The problem is psychology there, Samuel Blanchette: again, and how do we turn this into something that creates transformative change and I think again out of all the things that sort of young jungian slash Youngs love of alchemical ideas and that framework of thought I think it's so beautiful because it's at least language that's not dependent on time. Right? So it's the taoists or ayurvedic Traditions or these different things. They're all drawing from this concept of transformation. And now my experience especially when we're looking at things like Parts work and stuff. Everybody's labeled these things in their own way with their own conceptual lens. Yeah. Joel Blackstock: Especially ifs is him just putting which I don't dislike. I guess if I had a giant treatment center and I needed to Train everybody to be able to do the best work with it … Samuel Blanchette: absolutely. Joel Blackstock: but he put Yugi and archetypes together with dished out therapies experience will component. and maybe some DBT skills, but That's what it is, and the language of it is kind of dogmanic. You… Samuel Blanchette: It yeah. Joel Blackstock: I think it's so much easier to just say protective part. You kind of feel how this one's a physical protective part. That one's kind of unconscious one or whatever then getting in a fight with a client about is something like a firefighter or… Samuel Blanchette: Sure. Joel Blackstock: protector what I personally like, I mean, it's people who do it do great work. But you… Samuel Blanchette: Yes. Joel Blackstock: I'm not as wild about the language of All that also they think it's family therapy every time you say ifs people think your family there. Samuel Blanchette: Sure, what do I have to bring my mother in? the mother lives in you,… Joel Blackstock: Yeah. He's already here. Yeah. Samuel Blanchette: whether that's an object or at least he's in the space part of your phenomenological field like how we're doing this. 00:15:00 Joel Blackstock: what did you work with Gestalt, but what are the kind of broad Strokes of your practice now or the stuff that you Samuel Blanchette: So, I'm not an official anything right? Because unfortunately there's a pace wall that inhibits people from becoming certified in anything and I understand that to some degree because people want purity of systems possibly or they don't want to be misrepresented or whatever that means and that's okay and I understand that, I think unfortunately that again diminishes the free exchange of information and ideas and then you wind up with like you said this dogma's that have to approach existence in a very fixed pattern and that's neurotic traditionally anyway,… Joel Blackstock: Yeah. Samuel Blanchette: so I would say the collection of things right so I do really like primarily because it makes me feel confident and science is important to people and myself So this sort of neuro biological piece, especially poly Bagel Theory. I really like that and again all of those are still constructs built on our current understanding of medicine and biology, but I really like holy legal Theory. I like like I said memory reconsolidation, I like the idea that there are fundamental processes that mammals use to make adaptation. And that just makes sense to me and then sort of more of that the Gestalt oriented humanistic type of thing. So kind of like nazloe kind of existential stuff. And then I did a real deep dive into Parts work and things because Samuel Blanchette: if you've ever sat with anyone whether you're a therapist or otherwise there is a transition of Consciousness between aspects of themselves. However, you want to Define that right. And people have been exploring that from the beginning of time. In fact, I movement and all of these things have been deeply announced analyzed by taoists and in ancient Arabia Arabia and all these different kinds of things people have been playing with human observation and how we do what we do but one thing that constantly shows up and I met it first in Gestalt work right doing empty chair. It's like, my What is this? We have two fundamentally different states of Consciousness and he's Consciousness to define the whole being right? It's not a thought process, but it's a total representation of Self in the world right with environment. and it's just so fascinating there and I really Samuel Blanchette: fell in love with that and started strongly believing in it in a sense. However Samuel Blanchette: that's an interesting space to go because it's very unknown right and so I was looking for framework to understand this and I first got some deep framework in Psycho synthesis, right assagioli really going into all these details about sub personalities and the alchemical process of transmutation of self and then I started kind of playing around from there and it's interesting to see now what my work kind of shows up as after I've been exposed to all these different methods voice dialogue, internal family systems. All these different ones. There's a gentleman John run. Joel Blackstock: there is voice dialogue have purchase out there. I mean, it seems like there's not a ton of places still doing it much. Samuel Blanchette: So I had to look to find all of these things right ego States is super fun enjoyable for folks… Joel Blackstock: mmm Samuel Blanchette: because it's derives from a currently utilized processes that are popular. Joel Blackstock: That's like The Last Remnant of transactional analysis. It's still out there. Samuel Blanchette: Yeah, no, absolutely. Yeah this which all have roots in this Gestalt thing which I'll have roots in, psychoanalytic processes,… Joel Blackstock: Mm-hmm Samuel Blanchette: right ego and superego are parts, I mean to find them how you will There's something right. yeah, and… Joel Blackstock: Yeah. Samuel Blanchette: I think finding out how to work with parts and Also, my own process has looked like working with parts and also realizing more of this kind of again this field oriented idea or kind of this Buddhist idea of this local non-duality. So it's like parts and no parts can both mutually exist. And what's meaningful is how it applies in the field of Exchange in that moment with the person at least that's where I'm sitting at. I'm kind of wondering for you for yourself. How have you integrated that do you stick kind of sharply to a process of the way of working with parts or how have you integrated this because you have a lot of really cool neurobiological techniques, And then you have this other stuff too and kind of like, I'm very curious about that. Joel Blackstock: But I mean, I think probably what you're responding to is when I'm looking at the way that a lot of these models are younger pearls or whatever. I… 00:20:00 Samuel Blanchette: Yeah. Yes. Joel Blackstock: they're written in phenomenological language. It's like this is just how this feels and so they're kind of intuitive which is the reason why a lot of people they won't die. A lot of people are called back to them and a lot of reasons why they're never going to be institutionally. there is that it's not an objective thing. Samuel Blanchette: Monday Joel Blackstock: It's kind of an intuitive concept about don't you understand this part of your own experience, if you're chasing the academic thing and you don't understand that part of your experience, that's not going to speak to you, because it's not real. Samuel Blanchette: yes. Joel Blackstock: You can't see it take you to touch it. This is about subjective kind of felt State and in the parts of self that you can feel and work with and I mean frankly I think to do certain kinds of trauma therapy, you have to bury a certain amount of trauma that you've worked through or… Samuel Blanchette: yeah you Joel Blackstock: you don't really understand it. Joel Blackstock: Yeah, but then now there's neurology and neurobiology that is able to explain or we can make guesses. I'll still get a nasty email from a clinical psychology student. But we can make guesses about what these parts of the brain do and… Samuel Blanchette: right Joel Blackstock: that's always been my interest and so it's like because I was always frustrated with just how bad Academia is it admitting that it's wrong? it's the same people publishing these papers that are like you doesn't know unconscious isn't real and this is whatever and… Samuel Blanchette: Behaviorism it's hard. Joel Blackstock: trauma is trendy. So the same guys like riding a paper. That's like there's tertiary secondary and primary levels of consciousness, but the tertiary levels are only, symbolic function and show up in the body and you're like what it dude like you're wrong. just right. I'm sorry, that's the paper that you should be published. What? Joel Blackstock: So my thing is going back and saying look. Yeah these philosophies are Perennial meaning they pop up independently because there's people sort of feeling themself and discovering the same thing about how we work and… Samuel Blanchette: Yeah. Joel Blackstock: but then a lot of times, I don't really have a friend anywhere because I'm saying no, I'm not just in this club. I'm trying to say that all these clubs share functions and that neither one of them is they all have pros and cons. They all have drawbacks people don't like that. Samuel Blanchette: Yes. Joel Blackstock: They like me for the extent of me saying what you're doing is interesting and here's a cool way to articulate it and here's some techniques there. They like that and then I say, okay, but here's where the limitations are and where you can pivot if no don't do that, and that's the, people kind of like the stuff online until I won't even get a chance to respond to the email. Sometimes it's just like this is great. and this is great. I used it. wait, you said this thing that's threatening the way that I practice so I don't think you understand like I haven't said yeah I don't know. Yeah, I don't know if that answers. Joel Blackstock: that video that I have where I'm talking about I think the breakdown of these models is how experiential they are and how cognitive they are. And so the person who comes in and says that they want existential therapy and they're like, I didn't know my PhD in Sartre and I use that existential therapy and I'm called to whatever I'm like in a bag my hand. I'm like, that's the last thing that you need, it's not that other people are hell,… Samuel Blanchette: it's right because this Joel Blackstock: it's that you are in hell because you feel that in here. Don't need to the same thing with the person who comes in that's just totally in their feeling State and their feelings all that's real and they want to dump all this emotion. I mean really what you need is to kind of get out outside of that and see a bigger picture and have some kind of, spiritual or philosophical ones to analyze your life, which young says that in his book that the kind of therapy you come and… Samuel Blanchette: I love Joel Blackstock: wanting is usually the last one that you need. Samuel Blanchette: And it's that young and function of opposites, right or… Joel Blackstock: To tension of opposites. Yeah. Samuel Blanchette: this enabled from Yeah, there's Yeah, we want to come in this way. So it's likely that the other side of that is probably where we're gonna get the most yields. However, how do we… Joel Blackstock: mmm Samuel Blanchette: how do we get you to feel comfortable walking into that space because we have to build structure and some different scaffolding to step into the Known, right. So if I am loaded with a certain perspective it's easy for me to walk in that world until I dip my toe in the reality that I don't perceive then it's like my goodness and then we get all of the functions of adaptation that threatens my self-concept and do all this lovelyness. Joel Blackstock: I mean that's if you just listen to conflict or politics or whatever. It's half of the fights that people get into or where they become the most reactive. It's just where somebody saying. Hey, my behavior doesn't line up with myself image and you're pointing that out to me, … Samuel Blanchette: what? Joel Blackstock: which is one of the reasons why I can do therapy, but probably not anything else very well is that I don't quit doing that ever. if you say something I'm gonna take it at face value and… Samuel Blanchette: mmm Joel Blackstock: because of that, people come into therapy. There's kind of a buy into that process of but it makes you Miserable, person to be around at Thanksgiving. maybe we'll drop this episode then. Samuel Blanchette: right Joel Blackstock: What was in a hospital? I couldn't turn it off. I mean they would have this thing where they're like, hey, we really want to continuously improve and we want to know what the problem is and we want your all input and we want you to be honest and then I'd be like, then here's the thing that you could do easily. It would save you money and it would make reduce burnout and it would reduce errors and the downside is it might threaten somebody Ego or we would just have to admit that there's a problem which is what you're asking. no, don't say that. That's not what you're supposed to. Okay fine, then you don't want what you said. don't do this meeting give me three hours of my life every six months or Say I want you to give me your honest feedback. Where it's what I mean as long as you're saying it I'm gonna continue to take it at face value, even though I know you don't mean what you're saying and… 00:25:00 Samuel Blanchette: And that's the phenomenological approach right? Joel Blackstock: I'm not gonna stop doing that. I mean that's all that I'm gonna die. Joel Blackstock: Yeah. Samuel Blanchette: You literally cannot know anything other than what is happening in the immediate now, It's like everything else is extrapolation or some sort of projection or something. So it's like This is what you mean, right and they're like no. Okay. So this is not… Joel Blackstock: mmm Samuel Blanchette: what you mean, but this is what you're saying. Is that correct? And I love that this memory reconsolidation like the fundamental initial tenant is just creating this explicit awareness and then a juxtaposition of so this and this yes, and that's Joel Blackstock: Can you talk a little bit about memory reconsolidation for people who may not be familiar the technique there and… Samuel Blanchette: Yeah, absolutely. Joel Blackstock: the assumption? Samuel Blanchette: Let's see. If Bruce Ecker was a physicist before he started getting into the whole therapy situation. And I love that people have passions because passions create they take people down. Holes that lead to information I would never find because my passion doesn't lean in that direction. And so Samuel Blanchette: they really did a lot of work looking at this idea of how we fundamentally change our memories right? There was this idea up until the early 2000s or so that once it's in long term memory storage. You're stuck with it. And even we have in a vendor coax book like that body keeps the score. It's like no once It's in there you're stuck and then that leads right that necessitates creating processes where we're doing a counter development of a strategy, So we're looking for extinction, which is let me build up this neurological pathway that's contrary to this one so they can battle it down and hopefully my pretty fun little cortex wins down against my limbic system and my sub cortical areas when I'm threatened and we can do that through some desensitization and building up strategies, right which is fine and that also building strategies is how we learn grow and develop, however, Samuel Blanchette: The fundamental sense of emotional pain when I access a historical piece of my existence. That's not very fun. And that's what drives most of us to seek change. right and… Joel Blackstock:  Samuel Blanchette: and this idea is really lovely because They were going off this model. you can't erase long-term memory once it's in it's in but whoa. All sorts of cool experiments they're using mice and then they're putting in certain chemicals that inhibit the consolidation of certain kinds of neurological processes and bad Bang. Now we're not having the long-term memory affect them on an emotional level, but they still theoretically hold on to that information in a chronological fashion, right? So Joel Blackstock: Yeah, and anything like with brain science because there are billions of connections. It's gonna be reduced to some kind of metaphor. I mean, there's no way to talk about it without being reductive unless you're super computer, … Samuel Blanchette: Yeah. Joel Blackstock: but I mean that's another thing a lot of the research is showing is the pair sympathetic and the sympathetic nervous system are out of sync. They're not acting in the same way which I mean to me with brain spotting and a lot of the pupil dilation stuff that we do you can't fake those reactions,… Samuel Blanchette: yeah. No. Joel Blackstock: when your people's like doing this you're having a brain bleed or you're maybe brain spotting works and it's doing something that's neurologically reproducible with a reducible effect. Even if it's not past a zillion randomize controlled trials and isn't 30 years old yet, something I can recreate in the room. Samuel Blanchette: right Joel Blackstock: I hear the same thing from the patient. It cures the same thing. that's Health Science works, even it starts here, you research it later and there are a lot of studies on it now being more effective and embr and some other things but the parent sympathetic and sympathe. Joel Blackstock: Nervous system fighting each other one dilates the eye. It has kind of a sphincter like muscle that tightens and… Samuel Blanchette: Yeah, right. Joel Blackstock: the other one has a pulling muscle that opens the eye so I hit my mic and that when you usually don't drive with your foot on the gas and the brake, you… Samuel Blanchette: Right. Yeah. Joel Blackstock: but what I can do is hit those to be intention, with color light frequency eye position, all the different techniques that we have now eye movement sometimes until they Sink in my body is assuming the same thing that the front of my brain is assuming about… Samuel Blanchette: I love that and… Joel Blackstock: how the world works not something that is 15 years old, traumatic. Samuel Blanchette: and this even speaks to Peter Levine the oscillation between felt senses right even going back to earlier stuff of self-observation. 00:30:00 Joel Blackstock: Yeah, yeah. Samuel Blanchette: We're looking at ben Eugene gendlin in this focusing. here's a felt sense. I experience it. I look I put words on it and then there's this curious thing. I'm speaking back to this memory reconsolidation piece, which I love because it's non-theoretical right? it is theoretical in the scientific sense, but it's trans theoretical in the sense that it doesn't belong to anybody nobody can I think they say this is my method pay me my Right. Joel Blackstock: You can't really consolidate memory only I can do that. Samuel Blanchette: I have it all it's mine. Let baby thousands of dollars to learn my strategy which is fine and… Joel Blackstock: Yeah, that is kind of even the models that I like. Samuel Blanchette: I understand. Joel Blackstock: It's kind of off-putting or they're like look you use this word. Then you're whatever. It's like man. Come on. why are you doing this Samuel Blanchette: we have to and some because it's marking territory and it's validating philosophical processes and trying to differentiate that from something else and all the things. So what I love though, and I'm very curious especially with brain spotting and various other eye movement type things whether it's NLP and the different ways of accessing or looking in the visual field or any of these things or even just staying with the micro Tremors and neurogenic tremoring that happens during certain kinds of activation all the good stuff, The lovely thing about So the concept here for the memory reconsolidation is that It is theoretically not and sometimes that feels kind of powerful but it is the way of creating. Samuel Blanchette: Forever emotional change and the way that it works is memory is Consolidated during event of high emotion, right? So boom. Joel Blackstock: Yeah. Samuel Blanchette: I have stored that in my system. However, we do that. We have no clue, we have always ideas on how memory works but it's way too integrative to just be reduced to neurons. It's memories stored with emotion, In order to change that the process is really really simple, but it's also challenging because the process is this I need to activate that as a felt experience that memory with the emotional component. Samuel Blanchette: Once I activate that memory and it felt experience. I need to create an explicit juxtaposition as the word that they use something that fundamentally on a felt sense disconfirms. The fact that that is that be whether I'm using an eye thing and I'm in a safe space or whatever that is and what that does is it unlocks all of the patterns of how that's held because now just like an animal right? I have an explicit fact that contradicts the emotional content. And once that opens then we have a process of five hour window where if we continually repeat the Discerning event one consolidates, the evidence says that what should happen is that should no longer elicit anything you can call it back up and it will be a historical. Piece of information but it will not be emotional charge to it. Joel Blackstock: It sounds like a lifespan integration is doing that too. I'm not training that one. I've read the book and one of my supervision candidates is really into it but it sounds similar and… Samuel Blanchette: with you Joel Blackstock: that you're kind of taking these things that are felt experiential pretty strong activating memories, but they are contradictory and then ramming them all through so quickly that you can't continue to have all of that stored semantic memory be on challenged and then the brain let's go. Samuel Blanchette: And the timeline and lifespan stuff is really interesting because we look at NLP they've been using timelines and things for a long long time. Joel Blackstock: Yeah. Samuel Blanchette: And this is one of the other things that I struggle with as people will take ideas that are explicitly described in older therapeutic modalities. They will not give credit to the line of thinking and… Joel Blackstock: yeah. Samuel Blanchette: they will need it to their own process. That is one of the things that Joel Blackstock: Then sometimes they don't even know when they're doing it. I mean you can kind of tell when people know that they're doing it when people don't like Joseph Campbell bringing young to America. Samuel Blanchette: but that's Joel Blackstock: I mean, I feel like he knew what he was stealing and he was a union he didn't give credit to it. You… Samuel Blanchette: mmm Joel Blackstock: he said that but yeah, there's other people where I think they've just heard something and then they start doing something and then they decide they can I mean like that. Samuel Blanchette: Yeah. Yeah, that's fair what I really loved though about this process. So this idea memory recall it somatically in a felt way. Juxtaposition of experience something that completely explicitly confronts that create the unlock which then allows new information to be encoded in the memory to go away and what's really kind of need is though. This is very dependent on each situation. So you can remove the emotional charge of a certain thing. But if it has other connections or other parts are attached to it each of those would also need to go through this process of reconciliate memory reconsolidation in order to get the full effect of when I think of that in this context it no longer elicits that strong necessary emotional survival response. 00:35:00 Samuel Blanchette: and what I like about it is because it's kind of like It just a concept neurologically. It means that every therapeutic modality could theoretically work and if they worked it means they follow this natural biological process. and if… Joel Blackstock: yeah. Samuel Blanchette: what I really love about Concepts like that is that it gives a lot of freedom back to the clinician to trust their artfulness their own and… Joel Blackstock: their intuition Yeah. Samuel Blanchette: They're intuition. Yeah, so it says This is generally how it works. Even if you was probably Bagel Theory I think was also beautiful for that. This is generally how it works. Now knowing that within the confines of the biology let's use our creative playful curiosity to generate new outcomes. Joel Blackstock: Yeah and that's the thing that you can't teach, it's like I love it if there's an interview candidate that fights with me because they understand something and they believe it and they know something they're not just trying to figure out what somebody wants from them. Those are the clinicians that take years to get better the ones that have coming from the hospital or something and it's almost like they were trained not to think for themself and… Samuel Blanchette: We Joel Blackstock: justify everything they do in this thing and the question that you can't fake and interview. if you're early in your therapy education remember this one, I mean just absorb a ton of podcasts and a ton of current material on that and then go in with a fresh perspective like this, I think it's headed this is where it's not because you can't fake that question. I mean when we do Executive coaching and people are talking about hiring always just ask them the last thing that they learned and… Samuel Blanchette:  Joel Blackstock: independently that they apply to their job if somebody's telling you about what they learned in college 20 years ago. Don't hire them if they're like, I kind of think this and I think this way even if it's Joel Blackstock: And don't have to be therapy you can't teach curiosity but it's pretty good indicator of one,… Samuel Blanchette: No. Joel Blackstock: self-awareness a conscious relationship with intuition and a drive to be better. You… Samuel Blanchette: mmm Joel Blackstock: Which is what you want in the room, Samuel Blanchette: I like that with that phrase. He said curiosity can't be taught and that other thing because it can't be taught. It means that it's a biological function. ventral vagal thing. It's like and everyone uses different languaging higher self. Maybe the self or these things but the neat thing is Joel Blackstock: I think it can be healed. I'm not saying that some people are born with it. Some people it's genetic. I'm saying that your relationship to your trauma and your life and your sense of self that is a really good indicator of whether or not those things are in a good place, because it's like a ton of people. That's why EI infj types are so dangerous. you get Jesus you get Jesus and… Samuel Blanchette: yes. Joel Blackstock: you also get healer because you're intuition is so strong in order to see what people want to hear and then get them they're doing their own language you go somewhere which can make you really capable is a therapist but also as a leader and a some are grifters but a lot of the people who are doing bad work like it's not that they're Meaning to it's that they're mistaking trauma for intuition because they come from the same part of the brain and they're actually having this trauma response, but it feels like the spirits in me and I'm giving the sermon, Joel Blackstock: I don't know and the early days of charismatic Christianity in the old west. I mean, it really was wild that it was just up in the mountains everybody with the dopamine disorder needs. They've got the calling now, let's we people would scream and… Samuel Blanchette: and it's our says yeah. Joel Blackstock: cry and see things and lay on the ground and buttoned up Victorian society was like this slaps man. this is the coolest thing like and they were feeling something like that. Samuel Blanchette: Just profound. Joel Blackstock: Yeah, that's But you want your intention to be conscious is the point, Samuel Blanchette: I like that and I think that being able to and even speaking to that piece. Right? The neat thing is that humans when given a safe container and given permission to be appropriately expressive and to feel especially with others because we do all this really cool neurological connection, this mirror neurons in the distribution of emotional tension, whether that's electromagnetic through whatever that is is we're doing all that fun stuff or whatever but The neat thing is when we have a community of people that are coming together and ideally with full intention and understanding of what they're doing and then they create a space for exchange and support Those are the most beautiful healing environments the Tim notes right this container and Joel Blackstock: Yeah. Yeah, that was a title will summon's book about the spirituality of urban planning a guy. He was on our podcast earlier. He's a really nice guy. He may know. 00:40:00 Samuel Blanchette:  Joel Blackstock: Know the tenemos is the name. Samuel Blanchette: Mm- guys and the thing I think. the disempowering part of information right and some respects I think Theoretically it's neutered right? It's just information and we have the freedom to exit connect with that. But another battle that I thought one of my own internal oppressors or tell it what you will right. It's like Trying to do things the right way, and… Joel Blackstock: in It reduces anxiety… Samuel Blanchette: I've been in enough in. Joel Blackstock: if there's a right way, and… Samuel Blanchette: Absolutely. Joel Blackstock: and therapy gets to a point where somebody's being like. No, I know that you don't know. I know it's up to me, but I'm worried that I'm doing me wrong, and it is this thing that it's such a silly idea or a silly statement, but it's a real thing and that we have this insecurity about if we're doing us right, I mean I had somebody one time that told me okay. Yeah, you're saying that if I get rid of this then I'll sit down I'll know exactly who I am and I'll be able to connect with people in a way that's good. but what if I do that and I don't like you that guy is I started laughing. It's just like what am I supposed to say and what if I like myself and the self that I am right now is Rebels right itself that it could be in the future of all my potential. Samuel Blanchette: What? Joel Blackstock: It's like but it's so human. It makes a Sense, it's not like that person. I'm not making fun of them just saying we all do that right? Samuel Blanchette: Yes. I don't like that guy,… Joel Blackstock: I just never heard it said Samuel Blanchette: but I don't like the authentic me. Joel Blackstock: yeah. Samuel Blanchette: and I think the challenge with all of these structured ways of trying to get it right and somebody saying I have the way and all of the stuff the things that I think get hamstrung by those things in particular are the power of our own and impressive creativity the beauty of our intuition and then the other thing is this and I think this is something that earlier young and some of the shelters and folks the aesthetic value of beauty and felt sense like congruence with beauty. I don't think there's any objective way of measuring what feels congruent right good and beautiful. So let me Joel Blackstock: That's We read a lot about architecture and I've talked to a couple I'm supposed to be on the Australian Institute of architectures podcast a little bit later on but that's one of the things is it's an archetypal thing and not a lot of people apply Young's theories visually, I mean some artists sort of did that in the 70s and he generally did not like that art because he thought there was supposed to be a descent and then a return you were just supposed to be enamored with the unconscious and become a psycho not you're supposed to solve your ego and… Samuel Blanchette: That's it. Yeah. Joel Blackstock: then come back and have learned something from it and have been transformed but also go back to being how were you. a better version of that Samuel Blanchette: Right here was Journey piece. Joel Blackstock: But yeah architecture is getting in touch or filmmaking, so many of those things. I mean, that's what you're saying is it's finding the beautiful isn't just I came up with it. It's almost like intuition is like a radio wave that you tune into and… Samuel Blanchette: Yeah. Joel Blackstock: channel this thing or you don't I mean and you can say that you could use spiritual language about that or you could use second language of just this kind of deep genetic programming that we're getting in touch with but only you can run your experiment to the end. your choice is you do that or Are you ignore it? Samuel Blanchette: And it's again that called The Adventure. I like that kind of languaging around this thing. and there's a beautiful book by Piero. Ferrucci I guess is his name and he's a psychosynthesis, right and… Joel Blackstock: What is that? Samuel Blanchette: he has I'm psychosynthesis. Joel Blackstock: I'm not familiar with them. Samuel Blanchette: Yeah, so psychosynthesis was near the end time of Freud's process. I said you only was a psycho analyst and he worked closely with young as well. I'm down in Italy and he created a beautiful beautiful model. He was informed by theosophy, which is a really cool amalgam of a lot of different spiritual conceptsky in these types of folks brought all that in and Joel Blackstock: a lot of those flying around Vienna around that point. Samuel Blanchette: yeah. Yeah during that time period right there's a lot of this really. Joel Blackstock: If Freud is kind of more of an inevitability than we give him credit for me. There's other people or they're not giving credit more than we think we give him too much credit, it's kind of like Columbus you have enough ships going around there. Somebody's gonna bump into it and realize you can't sell the India if his strip sink somebody else does it and you look at what's going on in Vienna with clamps everybody, people were going to apply this idea that maybe we are not only… Samuel Blanchette:  Joel Blackstock: what we think maybe there's forces beneath the surface. to medicine to psychology and They probably would have done it a little bit better than Freud, the random guy, or gentler. Samuel Blanchette: right and unfortunately, he had to create a modality that he could sell to a community which believed in the world in a certain kind of way, some of the earlier ideas and… Joel Blackstock: mmm Samuel Blanchette: even the archetypical imagery that comes in this Thanos and Eros and all these Joel Blackstock: Which he abandons? He puts the Thanatos back, 00:45:00 Samuel Blanchette: Yeah, this existential requirement of this death thing, right and then even libidinal energy. I love that whether it goes into Wilhelm Reich and talking about the embodied memory system how the unconscious is the body or otherwise, I think that there's a lot of really neat stuff there and then of course, you can see a lot of this cultural overlay and then we had all this beautiful stuff pre that time even like mentalism and these different kinds of Hypnotic type Concepts that use a lot of alchemical concept and ways of defining the world, right? The world is MIND in using the Emerald Tablet and these different theorems of alchemical transformation, right? So Samuel Blanchette: Yeah, I think really set a really cool space and gave words and language to it to start playing around with it. And I love that people dissented explicitly. I think if anything right that is what mental health is about is you've created a construct and I love that you've done that. Thank you so much for putting words out there. I disagree on some of these levels and that's important. Because if we all collude we definitely uphold the delusion. Joel Blackstock: Yeah. Yeah,… Samuel Blanchette:  Joel Blackstock: and I think one of my things is always been like I don't want to just get trained in any kind of therapy and then be the expert I want to be in that kind of therapies of patient before I do it with another patient because there's of learning and then there's the AHA of feeling and… Samuel Blanchette: mmm Joel Blackstock: So I'm a huge advocate. I mean, sometimes people are kind of sheepish and they've love come here for a while and it's like you don't need therapy anymore. You're fine. if you're unsettled something come back but you should go try something else, … Samuel Blanchette: Yes. Joel Blackstock: you've probably heard my perspective you've heard the way that I think Joel Blackstock: And you've internalized what you need to internalize you've filtered out what you don't and somebody else is gonna tell you something different, and… Samuel Blanchette: Yes. Joel Blackstock: that there's gonna be useful too. So I mean Union analysis was a totally different experience for me than CBT was totally different experience been kind of a more psychodynamic… Samuel Blanchette: mmm Joel Blackstock: but you learned that language and it's why I can wear that hat now, if you just try and learn all of it intellectually and… Samuel Blanchette: right Joel Blackstock: then you're like, I read all the books. That's why you don't know how to apply it and you end up just picking the one you like the most, and only doing that because you haven't really been in it as a patient enough to know how to do it as a provider. I think. Samuel Blanchette: I agree with that. I think I've struggled with that too. Because again, there's this price wall That's constructed in order to access certain types of approaches. Right unfortunately… Joel Blackstock: Yeah. Samuel Blanchette: if I label it with something I can charge you another $50, right? It's like Joel Blackstock: Yeah, and that's when you're saying that people are coming up with these new models and then changing the name and not giving credit half the time. it's the institute's fault that is charging you $200 to have this on your website… Samuel Blanchette: mmm Joel Blackstock: because we copy right at a phrase, Samuel Blanchette: right that makes sense. Yeah having to create language in order to not be copyright that Joel Blackstock: I mean there's to my movement therapies that are combinations of ett. And LP and bsp that we worked on and we're kind of doing with other therapists and… Samuel Blanchette: yes. Yes. Joel Blackstock: we've tried our spouses and it's interesting but it's like, where do you go with that? If I call that ett? I got to talk to Dr. Vazquez. If I call it brain spawning I got to talk to if I call it Fusion I got talked about what do I want to do? I don't really want to be the guy going to conferences being like here's a new thing, for 10 years. I just don't want to or do you just make up a new thing and then have everybody be like, so you just hold this out of nowhere and it's not evidence-based at all. I don't… Samuel Blanchette: Yeah. Joel Blackstock: and Samuel Blanchette: I hear that. Yeah, for instance we have sensory motorcycle therapy. We have hack Homie. We have all these really kind of nifty things right where people are labeling their personal approach to and oftentimes rooted in a lot of these traditional things. So we have Vegeta therapy oriented will help Reiki and stuff like whether people want to buy into it or not or the outcome of Wilhelm writes life or any of those things like you you're probably deriving some of your breath methodology your observational awareness and phenomenology from Old School body armoring right through by energetics like Joel Blackstock: yeah, yeah. right didn't do himself any favors either. I mean he was trying to shoot down UFOs with orgasm energy by the end of his life and that Samuel Blanchette: right This person like it rain clouds and things and that's yeah. Joel Blackstock: And… Samuel Blanchette: Look, who knows. Joel Blackstock: the FBI just took all the equipment too, which even for the time was kind of an overreaction. I mean, he really made some people mad or… Samuel Blanchette: me Joel Blackstock: maybe they just wanted all the orgasm energy for themselves. I don't know I mean, but I think it's funny too is like any Psychotherapy lens like what you're talking about that kind of perspective when you go so far into it and then you extrapolate it becomes a cosmology, again analysis is… Samuel Blanchette: It has to be. Joel Blackstock: wow, there's archetypes. So what does that mean and Freud's but I'm right, going nuts kind of was somebody making a free and mesophysics like a classical Freudian metaphysics and then being it's sexuality is the energy ever under everything maybe sexuality is also the energy of the cosmos and atoms are respond to orgasms or what 00:50:00 Samuel Blanchette: Yeah, So this Oregon energy which is taking from the idea of the original liberal energy libidinal energy is just life energy, which is sexual or otherwise, it's projection whatever that is, but it lives right? Joel Blackstock: You Freud usually applied it in the public sex more than other places. Samuel Blanchette: Yes. Yes he did. Joel Blackstock: Okay. Samuel Blanchette: However, the neat thing though is let's say if we change our lens and we look at Contract Traditions from Tibet or India right now. We have this idea of the interplay of this duality of relationship between energies of masculine and feminine when they use sexual language to describe the fundamental workings between polarities, right and so in the alchemical marriage,… Joel Blackstock: Yeah. Samuel Blanchette: So this idea of creating a total self using this sort of languaging so Joel Blackstock: I was gonna say the resolution chemical marriage but I mean even just it's access kind of, a big forest and part of our Humanity but it also is just a pretty obvious metaphor when you make metaphors, even like I mean, there's Psalms in the Bible that you're talking about the love of God you loving God is the same of the love of the man or… Samuel Blanchette: Right. Yeah. Joel Blackstock: woman, it's like… Samuel Blanchette: absolute Joel Blackstock: what does that mean? That's out now or they're like, somebody invents like a clock and then they're like, God is a watchmaker and then somebody in advance architecture and they're like God is an architect and then somebody invents an AI and they're like, we're in a simulation, it's just the easiest way, Yeah, yeah. Samuel Blanchette: That's true. It's not too far removed to create metaphor that incorporates that I think though the nice thing that when we're starting the neat thing about that is when we connected these qualities like psychic qualities or libidinal qualities or whatever to the body. what we can do at that point though is now we have some language to explore the phenomenology of my felt experience. thats ment. How does excitement work? I experience it in this fashion in this way. And then now we're like, how does my body produce energy, which Need to engage with this world and… Joel Blackstock: yeah. Samuel Blanchette: then we have all the kind of ways that we create creative adaptation to all the things and that's another thing that I really love from sort of this memory reconsolidation. I stuff coherence therapy. Is this Bruce Ecker and Lauren Holly's Joel Blackstock: I am familiar. It's like somebody trying to make a solution focused brief treatment of psychoanalysis. Just kind of interesting. Yeah. Samuel Blanchette: it's interesting because it's following the memory reconsolidation thing. So theoretically right and I have always loved this and it always baffled me that a moment of explicit trauma can indelibly burn in a learned experience for life. If that's true using kind of this Duality process. It must Joel Blackstock: it lets the brain is thinking about it in a different way and almost religious or spiritual way. why other moments are not being experienced all the time, but traumatic moments are so that's telling you that that's a different kind of memory. Samuel Blanchette: So this idea that it does this but my wondering is this right and I've always wondered this from the very beginning of every time the first somatic oriented therapy, I think it was sensory. Yeah. Anyway, Peter Levine. I was looking at Peter he's working. Joel Blackstock: Yeah. Samuel Blanchette: I was like, this is curious. Is that if a memory? Joel Blackstock: Did this kind of experiencing is over here? Samuel Blanchette: Yeah, not experience. So if a memory can be created so powerfully in a moment. it should be able to be uncreated in a moment, right it just Joel Blackstock: Which you making contact with the somatic memory in a way that is not reach traumatizing, Samuel Blanchette: in and it always kind of tickled my mind to think that because if it can be created it should be unable to be uncreated in that kind of way. Now we've talked about not wanting to be traumatized people and kind of titrating those experiences which I understand. however Joel Blackstock: which was certain things you can't do, it's why you have to be able to take appropriate risks at a certain point but there's not always a way to eat some of those memories in this bite sides way that some of the models are designed to do, Samuel Blanchette: And I think you're right in my experience working with people and in my own kind of self-processes I go through that there are some memories that must be experienced as a Gestalt the whole fixed experience must be digested in the moment it not Joel Blackstock: Yeah. Joel Blackstock: Brain spawning does that if you have somebody who's pushing enough to take you all the way in I mean, I've said, I'm kind of pressed everyone that I've ever talked to that has had a bad experience with brain spotting the provided in look at the people at all. They didn't really map the trauma at all. They were just like What do you feel here in the person was nothing but it pulled everything up at once which is kind of spiritually profound and interesting to have this two three gay process where you're expering all these things mastering them and at the end, memory comes back. Are you kind of realize what it was your processing either yourself or working with therapist, ET which is newer thing that Is trained it. Samuel Blanchette: yeah, using the light. Joel Blackstock: Yeah, it can bring up incredibly specific parts. 00:55:00 Joel Blackstock: Surgically, and I loved brain spotting. I still love it. So but it's not appropriate for everything. I don't think any one thing is and it's wild with EtG. There was one of the eye movements we had the color frequency and the person said can you do something with acid reflux and as I mean it's not really how it works. But I got what was supposed to be for kind of throat lungs breathing like top neck that area which is kind of a blue green color a certain flicker rate whatever and he was looking at it and then immediately started remembering when she was eating as a kid and she was shame. Samuel Blanchette: Yeah. Joel Blackstock: And then her whole stomach kind of shutting down and then this whole thing just came up, but it wasn't this whole memory about your whole relationship with this child like everything it was this incredible around that one somatic emotional thing in this specific way. Samuel Blanchette: very specific Yeah, and I think that's speaking to this kind of memory reconsolidation thing. that's what that also looks like. It's like every single moment that is created a pattern. It has that creative adoption started because of a reason right so it's like and if we attend to that whether again we're focusing on a Feeling whether we're looking at a space in a visual field, whether we're moving our eyes to inhibit our amygdalas whether we're stomping our feet whether we're psycho, whether we're dancing whether we're doing any of the modalities that exist that our human modalities of expression, right whatever we track and whatever we stay with if we were to stay with it. Enough and give language to it. Even if we were doing some just fill in the blank sort of word association stuff. It is likely that all those roads would lead to a story right? Samuel Blanchette: And once the nice thing about knowing what the story is. Joel Blackstock: And sometimes our body remembers it in a way that are the front of our brain can't which is where a bunch of those modalities get stuck. I mean if you're drugged or pass out during an experience, it can be traumatizing that the memory is not written right? It's like a corrupted file on the hard drive where maybe all you're gonna get is the bodies response to it. and that's what you have to go. Through and process it but you're never going to be able to do this stuff because you didn't see it. You didn't perceive it. Samuel Blanchette: right and I Joel Blackstock: Maybe if you're very young the damage is written in a different way kids. Don't make narrative memory until kind of three or four. Yeah and… Samuel Blanchette: right yeah,… Joel Blackstock: a cognite way. Samuel Blanchette: and I think and what I like to is the narrative that we experience doesn't have to be The Experience itself, right so Consciousness accessing something in a way that my total brain can experience… Joel Blackstock: Yeah. Samuel Blanchette: which involves language components often, right? When I can conceptualize it, even if it's a theme for instance, I have to not eat because I will be hurt now that doesn't have to have as explicit memory but that's a felt sense that I'm giving words to and once I can hold that with the experience in my conscious awareness now and then I create these moments that contradict Those are the things that unlock those old patterns and you're right we can do that without eliciting that cognitive piece. However, It seems in my experience. At least that that part is very useful for having. I guess a total Gestalt a whole story, right? Joel Blackstock: Yeah, yeah. Samuel Blanchette: The Narrative piece is a really lovely part of me understanding myself in the world. Whereas if I do a purely somatic exercise, let's say I do a holy traffic breathing or I go through something like thing that can be really awesome. Joel Blackstock: . Samuel Blanchette: However, without the right framing I think those things can also be the disempowering. we're attributing it to some other something instead of acknowledging that it's a us thing. Joel Blackstock: Mm-hmm Joel Blackstock: Yeah, even I think that it's not that the narrative is unimportant when you don't remember the Evander it's not able to be perceived. It's that you don't have an intellectual cognitive memory there. It becomes part of a bigger narrative, Samuel Blanchette: Yes. Joel Blackstock: a bigger story and you're still linking it to that but figuring out what happened or who or whatever I mean, even if you do knowing is Colonel Mustard in the green room with the Rope doesn't heal,… Samuel Blanchette: Yeah. Samuel Blanchette: right now Joel Blackstock: it's experiencing physically and then going through the crisis having the crisis resolve and then letting my heart and my body feel safety, that the thing Samuel Blanchette: I love that and I love that pattern and I think that animals are such a brilliant exposition of that. we have these systems because they're designed to deal with the world and when we get to a place of completion, I activate my sympathetic responses. they discharge appropriately to create the safety that I need and then I take in the environment of safety, which is a completely different thing and then it allows my body to dissipate or discharge or complete that cycle And the huge part and I think in most of the somatic type work is it never gets finished, It's the unfinished business story, right? It's like I never got to feel like it worked and I never got to know that it's over and I never get to feel safe. So my body's Gonna Keep On generating that. 01:00:00 Joel Blackstock: What I don't want to admit that and accept that framing because I know that so I shouldn't have to feel that. Is the fight that you get into with the more kind of St. In a sensory thinking type patient? Samuel Blanchette: and I think that's an interesting space And again, you have to move that into that feeling frame, right? It's like Yes, you're right. It is absolutely over and yet here you are in your body is still exhibiting behaviors necessary for that condition to be met. so how do we create an experience now where that can be done right And yeah,… Joel Blackstock: Yeah. Yeah. Samuel Blanchette: and I think that's the art of therapy right? it's a very curious thing. Joel Blackstock: it sounds like you're doing amazing work when you're practicing and where you are. I mean you have kind of longer term career plans or what. Do you see yourself? Samuel Blanchette: So I just love doing therapy and I love reading all these things and trying to make sense of because I'm a human in the world trying to make sense of that. The thing that I would love to do at one point, which is something I deeply appreciate what you're doing and there's a lot of people doing this is putting information out for people to have access to it without any paywalls or any kind of things like that. Joel Blackstock: Yeah. Samuel Blanchette: I think giving people free access to information so that they can experiment with what works for them. So if I were to create a Fantastical future adventure for myself, right, it would be to continue to learn and use mediums how long hopefully as I feel a little bit more grounded and confident in my own process and just share those things always with the condition of this could or could not be true and please experiment with it within the appropriate context using the appropriate supports that you need in order to achieve those outcomes,… Joel Blackstock: Mmm Yeah Samuel Blanchette: . Joel Blackstock: Mmm, I think it would be something that would be down the road if I was doing it, but I'd love for Tapper to be able to host almost like a Dev psychology Library that's free because there's so much stuff that's out there in the common domain or… Samuel Blanchette: mmm Joel Blackstock: that people professors are retiring or whatever and they're just likely to be like, hey, you can have all of my papers and make them available and it's stuff that you can't even get through there. that journal was gone 12 years ago or… Samuel Blanchette: Right. yeah. Joel Blackstock: whatever and even if you pay 600 dollars a month, you still can't read it. But yeah, I'd love to put together something like that. our website or Collective is just kind of we're all trying to we think we can build something that is better together than we can individually and you could cost sharing and everything that goes with that. But yeah, if you're ever interested in working on something that if we could help if I can give you the access to the website to build something on the back end like I don't know some kind of electronic. Joel Blackstock: Anything if that's ever anything they're interested in doing. Samuel Blanchette: Something. Thank you so much for taking some time to kind of explore some Concepts around the therapy. It's lovely to explore and have these conversations and I think It helps kind of flesh out and… Joel Blackstock: Yeah. Samuel Blanchette: build some deeper understanding for myself. thank you very much for taking some time with me. Joel Blackstock: Yeah, I mean and I got to pick my daughter up in just a minute. But I've got 15 20 minutes or so. I mean what is there anything else because I don't want to you had reached out and I think initially with some Questions or things you wanted to discuss and I would like to get all that stuff. Samuel Blanchette: Yeah. Joel Blackstock: I don't know how much of that was included when we already done Samuel Blanchette: I think a fair bit was if you're yeah, so we have another about 15 minutes. Is that right? so Joel Blackstock: you call I can try and get in touch with you later. This week. November's The last three months have been just the most wild ever. I mean, but it's coming relatively bounce. Samuel Blanchette: So some things that I wonder that I would like to bring up or explore with the time that we have left. because I'm not officially trained in any of these things. Joel Blackstock: Sure. Samuel Blanchette: And also there's these paywalls to get exposure and therapy through these things. Joel Blackstock: Yeah. Samuel Blanchette: Hopefully wind up being the subject of my own experimentation, right? So I apply these things the methods and Concepts to myself as all as possible Right whether it's using brain spotting,… Joel Blackstock: Yeah. Samuel Blanchette: right and I kind of like feeling that felt sense and associating with that or it's short work or otherwise, So I definitely understand the value of having another person. I think that fundamentally changes Joel Blackstock: You can't always do it. You can always afford it or… Samuel Blanchette: right Joel Blackstock: there's not somebody local or what. I mean, sometimes the self work is the only option for certain things. Samuel Blanchette: And absolutely. I agree with that. So one thing that I was wondering about and I did some more research and things when I first saw brain spotting said, my goodness. This looks really interesting. I like this idea. And this is also the floor I ran into memory reconsolate. 01:05:00 Joel Blackstock: It's uses with any kind of therapy too, even cognitive behavioral people like it. I mean, there's somebody in the training usually it's kind of less cognitive providers and somebody he was one of the trainers and one of the things was like, my cognitive therapy. Person those friends fighting and was like, wow and I was listening and she was like, brain spawning does the thing we're cognitive therapy can actually work because the body calms down and then they can learn all this stuff. it's like, wow, that's a neat way to think about Behavior, but that's what my problem with behaviorism is that they think you can change Behavior by talking about it, most times people know what they're supposed to do. They just Do that. Yeah. Samuel Blanchette: right Right, and that's that experimental needing to experience that's experiential therapies that we're in the 1970s when they were doing really good stuff. Joel Blackstock: Yeah. Samuel Blanchette: Then we get into these ethical quantities that have created what we have today to some degree,… Joel Blackstock: Yeah. Samuel Blanchette: but is what it is that but I've really deeply appreciate living now in that there's so much beautiful. There's a thousand waterfalls pouring into the Zeitgeist right this current space and… Joel Blackstock: Yeah. Samuel Blanchette: if I want to and I'm open to it and I can check my prejudices against certain conceptualizations and methods like a lot of really beautiful stuff. Joel Blackstock: mmm Samuel Blanchette: That's very transformative. so one thing as I was doing these kind of experiments right kind of like playing with that up down using the zxy accesses different kind of like checking different points and… Joel Blackstock: I can do brain sweating on myself at… Samuel Blanchette: moving between different points what I noticed, Joel Blackstock: There's inside and outside window and you get training and outside windows where they're providers. Just looking at people and… Samuel Blanchette: yeah, it's Joel Blackstock: inside windows when you're trying to see what the person feels and… Samuel Blanchette: yeah. Joel Blackstock: for me so outside window is a lot more effective in my experience because a ton of my patients are such Associated they don't know what they feel anyway, so I don't notice anything there and… Samuel Blanchette: Yeah. Joel Blackstock: I'm like, no just hang out a minute you're gonna feel it. But when I do brain spotting with my therapist, I'm just like, I don't know. I think I felt something here and she's like and then I'm gone, so sometimes I'm particularly bad at it. Samuel Blanchette: So I'm wondering in your processing so when I did this thing and I'm kind of playing around with this and as I'm holding this space, I'm kind of noticing my natural responses right? Maybe some swallowing maybe some rapid blinking maybe the eyes start to agitate,… Joel Blackstock: work Samuel Blanchette: maybe I start feeling kind of those little neurogenic Tremors that we're getting from this body discharge stuff. And I love that. It makes total sense from a biological standpoint, everything starts with orienting right here everything started with an orienting reflex. That's Front that's just how it is right and so I find this place. I hold that in space right holding that and what I've noticed in my own process as I've been playing with that in certain cases. Samuel Blanchette: I'll start there with a feeling right there's a felt sense. I'm experiencing that I'm with it and then my mind will automatically start populating that with parts. So what I've seen happens is here's My finger is there I'm attending to this and then my finger becomes a part right? So now I'm noticing that there's me a self apart there and then it has dialogue and concept that starts playing out in my mind and then my active other parts are starting to play out there. And if I hold that space my processing right my primary modalities, and otherwise, that's what they like to do. They create a dialogue oriented story because I'm very auditory. And then they'll play that through to a sense of completion. Joel Blackstock:  Samuel Blanchette: However, that story wants to kind of close itself up. I'm kind of curious though. and that's what really drew me to this is like because also the other pieces like if you have your eyes closed and you do this as well, right your eyes still move if your eyes closed because that's just what we do to access information and then no linguistic program folks talk about this deck. It's in Dickens and decades ago, right, but I'm kind of curious. Joel Blackstock: Yeah. Samuel Blanchette: Is that a normal? Joel Blackstock: They didn't have the neurology though. I'd like the problem is they don't distinguish for training prefrontal Med and sub brand and so that's why it doesn't work. It's like that. I'm moving NLP stuff is neurologically very interesting but your eyes gonna drift there when you're really feeling like you could just look here and lie. So saying constructed audio memories there that's not the best metaphor about… Samuel Blanchette: he Samuel Blanchette: right Joel Blackstock: how the brain works because it can do different things. you Samuel Blanchette: Yeah, this location I think is interesting but they using And discussing the visual field and how track side from different areas of visual. Joel Blackstock: Yeah, yeah. Samuel Blanchette: Super fascinating. I think I'm sort of wondering what's been your experience. You don't have to give any explicit information, but when you've worked with folks and you're doing this brain spotting type methodology. Even fixed points or you kind of like jumping between points or tracking between things or whatever. Samuel Blanchette: Does it often have a narrative component? do people often express to you that they're experiencing an internal story with parts? Do you and there's a whole branch of brainstorms? 01:10:00 Joel Blackstock: Hard space therapy is fuses. So with brain spawning it's almost becoming part of the training most the trainers will train you and I'm not certified and I've done phase wanted to consult with a lot of people that have done a lot of the different new ones… Samuel Blanchette: and phase 3 Joel Blackstock: because there's a lot of Splinter ones now, but it sounds like… Samuel Blanchette: Yep. Joel Blackstock: what you're asking is there a pattern with eye movement from an LP IQs that is relevant with brain spawning or are you saying do people see a story when they hit the eye position? Samuel Blanchette: I think if I were to distill that it would be when people are holding an eye position. Are they accessing a awareness or is it part? inevitably is that if Joel Blackstock: Sometimes Parts base therapy can get you there. But when you're there with brain spotting, you're so deep in a lot of the time you're losing time I dissociated for 20 minutes when I did the training and I was expecting nothing is EMDR didn't do anything for me. I was like … Samuel Blanchette: right Joel Blackstock: but I saw it worked for some patients. I was like take some of the things from this training and it was during covid. We're on a screen. It wasn't even a person. I was like, I know how far the thing is away. And I mean, I felt like I just needed to move my head. I was in water kind of and… Samuel Blanchette: Yeah. Joel Blackstock: I was just silent and if it takes me and not everybody goes in that deeply with processing, but if you do Joel Blackstock: You usually lose time so the person thinks the session was 10 minutes and it's at the end of the hour because it took me 10 minutes to get them to go down. So when you're really deep in it's more about the difference with Etc and brain spawning and EMDR is brain spotting. Most of the processing is not in the room. You're like opening this box and throwing all this stuff from the subbrain up into the midbrain but the front of the brain,… Samuel Blanchette: Yeah. Joel Blackstock: hypothetically, I mean don't see many email and say I can't prove that I can't but like you don't even know… Samuel Blanchette: Yeah. Joel Blackstock: what you're thinking about for two days. you don't know… Samuel Blanchette: interest. Joel Blackstock: what it is. And you also don't really get to pick what you hit as much I like it… Samuel Blanchette: right Joel Blackstock: because the processing so much more predictable with the MDR. Joel Blackstock: Very few people do this, but it's still terrible when it happens and it's possible with complex trauma, sometimes somebody would come into process like a car wreck and you do it and they feel great and then they're thanking you and whatever two days later totally decompensate. Samuel Blanchette: Yeah. Joel Blackstock: I just remembered this thing from when I was a kid, I'm totally shutting down. I'm totally whatever okay learning process that and… Samuel Blanchette: Yeah. Joel Blackstock: Dad did this thing? Okay, and then you compensate again. but Mom was watching I thought she was my protector now and they can't work and that decompensation just doesn't happen with brains funny in that way. Samuel Blanchette: interesting Joel Blackstock: It's not that do you compensation? I said, it's so predictable. if you'd either doesn't work it's like you can knock the ball over the hill and it's gonna roll down or you can keep knocking the ball up the hill if you didn't get it to pop if you didn't go all the way through it just nothing happens they feel kind of weird but you didn't open it. If you open it then they go all the way through this thing for usually two three days, if you're obsessive if you're compulsively trying to figure out what it is if you're smoking a lot of marijuana if you're drinking a lot alcohol if you're doing anything obsessively you're gonna slow processing down. Joel Blackstock: but it will still work. It's just don't do that because it will make the bad part last longer but your dreams are very weird. Usually they're kind of like letting you know what you're chewing on they're kind of archetypal. They're just weird. They're not normal Dreams A lot of times. There's very photo real sleep moments in it, It's happened for one my patients with and brain spawning or with ET. The processing is five six hours. And it's very specific. You don't have that huge. Thing is that kind of answer your question. So saying is it activating a part or not? Joel Blackstock: You can use Parts work to be okay, I'll use it to be map that defensive part of you. what is your spine want to do and the period person's like you no, really listen, you're feeling this they're big you want to curl up into a ball. I kind of a Bend. Okay you wanting to crop into a ball like you're protecting yourself. Are you covering something up? you don't want to be seen you want to be invisible. Do you want to just train spotting look back into the carpet and disappear in that way. Samuel Blanchette: he Joel Blackstock: You tense you're bracing for impact you're a foot you're gonna be tackle like that's all and interesting information getting them to go into the experience. That would be Parts based and mapping this part and what it somatically is and ideologically what is the world around you feel like if you feel small that means everything around you must be bigger. Do I look intimidating? do you feel smaller than the room? Wait you feel lighter than the room heavier than the room you feel it could be green. Samuel Blanchette: grab it Joel Blackstock: You can feel great that doesn't have to make sense. you could feel VCR static, what is that and then that lets the eye open and you go in, Joel Blackstock: But when you're going in you're never I'm fighting the inner critic. This is what I have to like. It's a pretty deep brain thing. generally there's not much talking. Samuel Blanchette: Yeah, I think that that's useful to kind of hear. I think so in different forms of Parts work, right it covers a lot of different ones. It's just a strategy you're working with somebody in their accessing these things If this were to be in the room here, where would it be now in inherently? They do gay spotting, right? So they will know they will naturally do so the question. 01:15:00 Joel Blackstock: yeah. Samuel Blanchette: I wonder and this is a philosophical question as it isn't there's no neurobiology to Define it, I wonder whenever we do that we are looking at something that's inside of us that we've projected. So if on a creative construct level we are always looking at something. Right because you can another thing. Joel Blackstock: It's So you're saying is that how the brain works or is that where you're looking to a specific experience Samuel Blanchette: Where I'm wondering if that's just a normal function of how the brain does this right? So if I find a space right and we have the other examples working with kids, you put a little fluffy top of it or on I mean traditional sand trade therapy right there. I gazing down in their fixating on certain areas. Joel Blackstock: Yeah. Samuel Blanchette: These are just naturally occurring processes that are pre-existent because they're human rights you're working with somebody and then naturally Fixate on a specific location and then they'll just start. However Joel Blackstock: Yeah, what is the thousand yard stare in PTSD at somebody looking at something that isn't there because their eyes going to this memory from past,… Samuel Blanchette: They're looking. Joel Blackstock: Yeah, I mean if I'm understanding your question, I think it's a little bit of both. I mean what David Gran would say the brain spawning guy is that you can't know anything about other brain works. So that's making an assumption and you can't do that. So just get out of the way and let the patient's experience. Thank you somewhere,… Samuel Blanchette: Right, right. Yes.More @ https://gettherapybirmingham.com/

Anxiety and Trauma Therapist in Vestavia Hills Alabama

Special Thanks to Jared Hardy and Cory Rasmussen for joining us to talk about micronutrients. In today's episode, we're thrilled to dive deep into the world of micronutrients and their impact on mental health and chronic inflammation. Joining us are experts from Hardy Nutritionals, a pioneering company at the forefront of nutritional psychiatry. Founded by David L. Hardy, their innovative approach has opened new avenues in treating mood, stress, and anxiety-related disorders. So, whether you're a healthcare professional, someone struggling with mental health issues, or just curious about the power of nutrition, this episode promises to shed light on how micronutrients can transform lives. Stay tuned for an enlightening conversation full of insights, research, and holistic health strategies. Let's get started!

Here are some notable research studies conducted or supported by Hardy Nutritionals: Efficacy and Safety of a Vitamin-Mineral Intervention for Symptoms of Anxiety and Depression in Adults: A Randomised Placebo-Controlled Trial "NoMAD": This study investigated the effects of micronutrients on anxiety and depression symptoms in adults. The results showed significant improvements in the micronutrient group, especially in younger participants, those from lower socioeconomic groups, and those who had previously tried psychiatric medication​​. Non-Pharmacological Interventions for Attention-Deficit Hyperactivity Disorder in Children and Adolescents: This study evaluated the efficacy and safety of non-pharmacological treatments for pediatric ADHD. It concluded that multinutrients, mindfulness, and polyunsaturated fatty acids can be effective secondary treatments in combination with primary treatments or when primary treatments are not suitable​​. Micronutrients for Attention-Deficit/Hyperactivity Disorder in Youth: A Placebo-Controlled Randomized Clinical Trial: This trial focused on the benefits of micronutrients for ADHD and irritability in children. It found that micronutrients were more beneficial than placebo according to clinician ratings, but not according to parent-report ratings. The study highlighted the safety and efficacy of micronutrients for treating ADHD in youth​​. Do Changes in Blood Nutrient Levels Mediate Treatment Response in Children and Adults With ADHD Consuming a Vitamin-Mineral Supplement?: This study aimed to determine whether changes in serum nutrient levels could mediate the clinical response to a micronutrient intervention for ADHD. It found a weak association between a decrease in ferritin and an increase in copper with a greater likelihood of being identified as an ADHD responder​​. Multinutrients for the Treatment of Psychiatric Symptoms in Clinical Samples: A Systematic Review and Meta-Analysis of Randomized Controlled Trials: This meta-analysis reviewed randomized controlled trials of multinutrients for various psychiatric symptoms. The results indicated significant clinical benefits, particularly in ADHD populations, with improvements in global functioning and symptom reduction​​.

Website: https://gettherapybirmingham.com/ Podcast Website: https://gettherapybirmingham.podbean.com/ Podcast Feed: https://feed.podbean.com/GetTherapyBirmingham/feed.xml Taproot Therapy Collective 2025 Shady Crest Drive | Hoover, Alabama 35216 Phone: (205) 598-6471 Fax: (205) 634-3647 Email: Admin@GetTherapyBirmingham.com

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Anxiety and Trauma Therapist in Vestavia Hills Alabama

🌐 Website: https://gettherapybirmingham.com/ 🎥 Check out the YouTube: https://youtube.com/@GetTherapyBirminghamPodcast 🎙️ Podcast Website: https://gettherapybirmingham.podbean.com/ 🔊 Podcast Feed: https://feed.podbean.com/GetTherapyBirmingham/feed.xml 🏢 Taproot Therapy Collective 📍 2025 Shady Crest Drive | Hoover, Alabama 35216 📞 Phone: (205) 598-6471 📠 Fax: (205) 634-3647 📧 Email: Admin@GetTherapyBirmingham.comMore @ https://gettherapybirmingham.com/

Today, we have the immense pleasure of hosting an extraordinary guest, Dr. Sandra del Castillo. With an illustrious academic background, holding both a Ph.D. and an M.A. in Depth Psychology with a specialization in Jungian and Archetypal Psychology from Pacifica Graduate Institute, Dr. del Castillo is not just an academic but a true embodiment of the teachings she imparts.

As a teacher, storyteller, and ritual artist, she has traversed the rich cultural landscape of Mexico, living in four different states over fifteen years to connect with her ancestral roots. This profound journey not only inspired her dissertation on the Mexican Day of the Dead but also deepened her understanding of the archetypal wisdom woven into the fabric of Mesoamerican cosmovisions, philosophy, poetry, and mythology. Dr. del Castillo’s work comes at a critical Kairos moment in history, as humanity stands at the precipice of the Sixth Great Extinction.

Her artistry in ritual is a dance with the numinous, each piece a conduit of the soul’s language, offering healing and transformation to both the creator and the witness. With nearly three decades of facilitating ritual in diverse settings—from the classrooms of California and Oregon to the ancient pyramid sites of Mexico—she has honed her craft to perfection.

Dr. del Castillo also offers her wisdom through classes and workshops, including the transformative “The Art of Living Ritual: Re-animating an Ensouled Worldview.” Today, she brings her insights into our studio, sharing reflections and conversations that are not only thought-provoking but soul-stirring.

Her podcast, Blue Medicine Journal, is a treasure trove of Jungian wisdom, dedicated to the re-enchantment of our world. It's a call to awaken from the spell of disenchantment and journey into the blue—the soul realms—where dreams, myth, ritual art, and imagination become vital tools in the face of extinction.

So join us as we sit down with Dr. Sandra del Castillo, a Jungian mentor, ritual artist, dreamer, and the heart behind Blue Medicine Journal,

Website: https://gettherapybirmingham.com/ Podcast Website: https://gettherapybirmingham.podbean.com/ Podcast Feed: https://feed.podbean.com/GetTherapyBirmingham/feed.xml Taproot Therapy Collective 2025 Shady Crest Drive | Hoover, Alabama 35216 Phone: (205) 598-6471 Fax: (205) 634-3647 Email: Admin@GetTherapyBirmingham.com

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Anxiety and Trauma Therapist in Vestavia Hills Alabama

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Anxiety and Trauma Therapist in Vestavia Hills Alabama

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More to come!

Website: https://gettherapybirmingham.com/ Check out the youtube: https://youtube.com/@GetTherapyBirminghamPodcast Website: https://gettherapybirmingham.podbean.com/ Podcast Feed: https://feed.podbean.com/GetTherapyBirmingham/feed.xml

Taproot Therapy Collective 2025 Shady Crest Drive | Hoover, Alabama 35216 Phone: (205) 598-6471 Fax: (205) 634-3647  Email: Admin@GetTherapyBirmingham.com

The resources, videos and podcasts on our site and social media are no substitute for mental health treatment. Please find a qualified mental health provider and contact emergency services in your area in the event of an emergency to a provider in your area. Our number and email are only for scheduling at Taproot Therapy Collective are not monitored consistently and not a reliable resource for emergency services.

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