Uploaded July 2023 | Updated September 2026, 2 weeks ago
An Interview with Ann Belford Ulanov, Ph.D., L.H.D., by Bonnie Bright, Ph.D.
Ann Belford Ulanov, Ph.D., L.H.D., is a Jungian analyst in private practice in New York City, a member of the Jungian Analytic Association, and former Christiane Brooks Johnson Professor of Psychiatry and Religion at Union Theological Seminary. An internationally known lecturer and prolific author, among her many articles and books are the highly acclaimed Cinderella and Her Sisters: The Envied and the Envying; Spiritual Aspects of Clinical Work; The Wisdom of the Psyche; The Unshuttered Heart: Opening to Aliveness/ Deadness in the Self; The Living God and Our Living Psyche; and Madness and Creativity.
Ann’s most recent book, The Psychoid, Soul and Psyche: Piercing Space-Time Barriers, explores Carl Gustav Jung’s concept of the psychoid. “Psychoid refers to unconscious processes that are unrepresentable in word or image,” Ann says. “We live them, but we don’t know about them. And they can make us feel mad, not angry, but crazy, and I believe they can also be a third source of healing.” She goes on to describe psychoid as “this unrepresentable level of the unconscious processes. [Jung] would say the archetype, for example, is of a psychoid nature, meaning by that, you don’t experience it directly. You experience it through derivatives. An emotion will grip you; a behavior will possess you or compel you. Images would arise or attract you.”
There is a connection between experiencing the psychoid and synchronicities, those “meaningful coincidences.” [1] Ann recalls that Jung defined a synchronistic experience as “non-causal elements coincide and bestow on us, or impact us with an experience of deep meaningfulness, and we aren’t clear whether the meaning exists external to us, so it feels it does, but somehow we participate in it.” Furthermore, Ann says, “the psychoid and synchronicity evoke each other, and both, for Jung, have moments of making you feel connected to what he called the unus mundus, the one world, the larger surround, not just in which we live, but in which life is.”
For more information, visit:
DepthInsights.com
OR
InstituteForSoulCenteredPsychologyAndCoaching.com
An Interview with Ann Belford Ulanov, Ph.D., L.H.D., by Bonnie Bright, Ph.D.
Ann Belford Ulanov, Ph.D., L.H.D., is a Jungian analyst in private practice in New York City, a member of the Jungian Analytic Association, and former Christiane Brooks Johnson Professor of Psychiatry and Religion at Union Theological Seminary. An internationally known lecturer and prolific author, among her many articles and books are the highly acclaimed Cinderella and Her Sisters: The Envied and the Envying; Spiritual Aspects of Clinical Work; The Wisdom of the Psyche; The Unshuttered Heart: Opening to Aliveness/ Deadness in the Self; The Living God and Our Living Psyche; and Madness and Creativity.
Ann’s most recent book, The Psychoid, Soul and Psyche: Piercing Space-Time Barriers, explores Carl Gustav Jung’s concept of the psychoid. “Psychoid refers to unconscious processes that are unrepresentable in word or image,” Ann says. “We live them, but we don’t know about them. And they can make us feel mad, not angry, but crazy, and I believe they can also be a third source of healing.” She goes on to describe psychoid as “this unrepresentable level of the unconscious processes. [Jung] would say the archetype, for example, is of a psychoid nature, meaning by that, you don’t experience it directly. You experience it through derivatives. An emotion will grip you; a behavior will possess you or compel you. Images would arise or attract you.”
There is a connection between experiencing the psychoid and synchronicities, those “meaningful coincidences.” [1] Ann recalls that Jung defined a synchronistic experience as “non-causal elements coincide and bestow on us, or impact us with an experience of deep meaningfulness, and we aren’t clear whether the meaning exists external to us, so it feels it does, but somehow we participate in it.” Furthermore, Ann says, “the psychoid and synchronicity evoke each other, and both, for Jung, have moments of making you feel connected to what he called the unus mundus, the one world, the larger surround, not just in which we live, but in which life is.”
For more information, visit:
DepthInsights.com
OR
InstituteForSoulCenteredPsychologyAndCoaching.com








![Love and Relationships as a Spiritual Path in the 21st Century: A Jungian Perspective
An Interview with Polly Young-Eisendrath, by Bonnie Bright, Ph.D.
Personal love—that is, love that we feel within—has changed in the 21st century, according to Jungian analyst, Polly Young-Eisendrath. In this day and age, we seek three very specific outcomes in our relationships that have not always been sought in “traditional” relationships. First, we want relationships that take place between equals, which are reciprocal and mutual. Second, we want to choose whomever we want to love and not be bound to traditions or tribes. Finally, we long to be witnessed by another person who really knows, sees, understands, and hears us.
These three goals have become increasingly present in relationships in the 21st century, making these relationships more difficult to navigate and sustain because everything becomes subject to negotiation, Polly explains. Developing a long-lasting, committed relationship that includes not only companionship, but also friendship, while working to build a family with these three new expectations, can be very challenging. Further, we have become highly invested in choosing a partner with whom we expect we will be wholly witnessed and seen, and if these expectations are not met, it can generate painful personal feelings. It often leads us to believe we cannot remain in such a relationship and still be true to ourselves.
In 1925, Polly notes, C. G. Jung published an essay entitled, “Marriage of the Psychological Relationship,”[1] in which he suggests that as soon as marriages stopped being arranged for us from our own tribe and we decided to choose for ourselves someone outside the tribe who appealed to us, relationships began to change. They began to require more psychological development of the individuals in the relationships, through which they would learn to see themselves and their own propensity for creating projections and disavowing aggressions. If we do not engage psychologically, we are poised to be unhappy and disillusioned.
Throughout the ages, people have taken vows to stay together until death, through sickness and health. It was not necessarily because they expected they would be the greatest of friends, or that they would serve as witnesses to each other, Polly (who is speaking at the June 2018 conference at Pacifica, Trauma and Transcendence) reminded me in a recent interview. Rather, it was often so that the family legacy could continue from generation to generation. By extending the family lineage, the original family could pass along their wealth in the form of land or the family business. In this practice, marriage was essentially like a corporation. People entered into it as a contract, and then stayed in it because they “didnt want to be fired,” Polly asserts. These days, however, people pay more attention to personal desire, to whether we feel a marriage suits us, and if we feel we are getting something out of it, personally. The commitment of marriage has changed from being a vow of impersonal loyalty to one of personal loyalty, which requires a whole different set of skills than previously needed, especially for the relationship to continue over time.
Unfortunately, relational trauma can occur when we perceive that the partner we have chosen to witness us is failing us. As the initial idealization that accompanies a new relationship begins to wane, we tend to perceive limitations in the other and find them lacking. This leads to power struggles, followed quickly by projective identification, where both people project all the hurt, rejections, and humiliations that they have never managed to address within themselves onto the other person. Once the other person starts identifying with that image, both parties feel betrayed because the other is simply not showing up in the way that was expected. When each partner looks in the mirror of the other’s eyes, they see a negative image of themselves, which causes a vicious cycle in which each individual is uncomfortable, upset, or defensive. This can continue in a painful way as each individual deals with the most difficult, destructive, and traumatic relational themes they have ever encountered in the past.
Dissatisfaction then leads individuals to see the other as the source of their unhappiness. They can feel betrayed when they feel the other person knows them personally and yet still offends them. In this way, individuals create an “intimate enemy.” In Jungian terminology, this process is the projection of the shadow. However, this scenario also creates the greatest possibility for transformation. As Jung wrote, this process is really the opening to the individuation process for both people.
For more information, visit:
www.DepthInsights.com
OR
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