Taborda, Freddie

Freddie Taborda | Jungian Analysis for the Living and for the Dead: Lessons from the Jaguar-Man in a Tomb

March 14, 2025

In a previous article that I wrote (“What The Death May Teach The Living About the Individuation Process”), I stated the hypothesis that archetypal images, carved on stone statues by an aboriginal group and located on a necropolis, could provide psychological guidance for the journey of life, death, and rebirth, specifically for the journey of the afterlife. It seems that each person and his/her spirit may have to go through the journey of living, dying, and rebirth. Therefore, the individual spirit of a human being may go through three phases; a) the living (“incarnated spirit”); b) the Death (“spirit”), and c) the Rebirth (“reincarnated spirit”) (Credit for the Image: UNESCO-Sacred Sites-Martin Gray).

You may be skeptical and question the relevance of talking about death and the afterlife when we are still alive and want to fulfill our individuation process. That is a reasonable point of view. However, I would like to invite the reader to consider the following two issues: 1) that there are certain archetypal images, while we are alive, that appear in dreams, visions, paintings, sculptures, etc that will be, also, essential and relevant, after we die, during the journey to the afterlife. If we could determine what similar archetypal images are crucially relevant for both, the cycle of living and for the afterlife, then, each of us will have not only a much larger “vision and mission” about life and death but, also, less karma that would decrease the necessity to reincarnate. Those archetypally relevant (images), if related consciously during living, would contribute, first, towards enlightment, second towards decreasing the individual karma that forces reincarnation and, third, following Jung’s thought about the afterlife, the spirit of a person who has died and who did not fulfilled, on earth, the Destiny (the archetypal endowments) that was given to him/her, will be forced, after death, to continue atempting to relate and integrate those archetypal images that were not realized during the living phase. Unfortunately, and according to Jung, the ‘dead’ or the ‘spirits of the dead’ will not be able to integrate the archetypal messages because the opposite -being humanly alive- is not available to them for consciousness to be realized. This article will attempt to further discuss these ideas within the context of the statue of the Jaguar-Man that is located at the entrance of a tomb in a necropolis in San Agustin, Colombia.

     The journey is not just about life; it is also about death, the afterlife, and possibly about the beyond (i.e., Rebirth). Therefore, the sculpture to be discussed in this article may provide important archetypal information for the living during the phase of living and dying; 2) that the dead, or the world of the spirits, as it is known in indigenous cultures, may provide valuable existential and psychological information to the living.

  Jungian analysis has focused its efforts on the phase of living; however, Jung’s thoughts on the subtle body and the Philosopher’s Stone may enlarge the scope of Jungian analysis that includes, also, the phase of death, and rebirth. Therefore, rather than exclusively focusing and emphasizing the process of individuation during the phase of “living” life, Jungian analysis, with its emphasis on the collective unconscious and God Within, could broaden and facilitate the analytical process for the individual to go not only through the phase of life (the individuation process) but, also, to prepare AND continue for and during the phases of death, the afterlife, and the beyond, which may include resurrection, rebirth, and reincarnation.

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Freddie Taborda | The Continuum Between Aluna and its Spirits, Jungian Analysis, and God

November 27, 2023

“God does not call those who are worthy, but those whom He will.” Therese of Lisieux

The interface between indigenous spiritual life and Christian Mysticism may prove to be a fruitful ground towards addressing some worldwide challenges such as psychological alienation and climate change.

For example, Indigenous Sacred Geography -the idea that Nature is sacred and that Geography is the map that describes where the sacred spirits dwell- could help us see the divine aspect of Nature, in order to address the rampant destruction of the Earth. Also, the Jungian view of the Self -the center and totality of the individual- ,understood as the Divine within, could provide an epistemological and an experiential framework in which a fragment of God dwells in the human heart. There is a Divine Without and a Divine Within -two aspects of God located in Nature and, also, located in us. A continuum of Divinity.

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Freddie Taborda | Aluna, the Collective Unconscious & God

August 15, 2023

ENGLISH/SPANISH

“In the Dark Night of the Soul, Bright Flows the River of God” (Juan de La Cruz)

Human beings have been seeking to periodically experience the profound love towards the Divine as well as the intense beauty and ecstasy that comes with it. This union was sought by the poet, Juan de Yepes y Alvarez (better known as Juan de La Cruz – John of the Cross), and this article will focus primarily on understanding some sentences from a mystic poem that he wrote as well as amplifying them with the wisdom of the Kogi Indians.

On a side note, I make the contention that a similar experience is reached by the individual, at some point, at the farthest end of the process of individuation and wholeness, during a Jungian Analysis that is methodologically conducted in the manner delineated by Jung, which was closely followed by his early collaborators (Von Franz, Hannah, Harding, Edinger, etc).

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Freddie Taborda | Our Panting Soul Cleaves to God…

May 12, 2023

It is rather deflating and narcissistically painful for the so-called adult human ego to humbly accept that there is a colossal spirit that nourishes, guides and determines his/her life.

The mystical writer, Francis De Sales wrote the following:

“There, as the famished babe cleaves to its mother’s breast as though it would fain absorb it, so our panting soul cleaves to God as though to be forever absorbed in Him, and He in us!”

The industrialized fascination with visibility and the scientific discrimination against the soul has led the human ego to erase, from consciousness, the idea that there is a soul. The human ego has appointed itself as the primary and exclusive factor in the psychology of the individual.

Furthermore, God does not exist for a large segment of the population and, therefore, the experiential and practical idea that there is a God image in us that determines our lives, as Jung brilliantly demonstrated through the experience of Jungian analysis, has little acceptance and relevance in industrialized and technological societies.

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Freddie Taborda | What the Dead May Teach the Living About the Individuation Process: A Jungian Perspective About an Aboriginal Necropolis

July 18, 2022

Death was sacred to some aboriginal people in Colombia. Near the town of San Agustin and Isnos, the journey to death called for a necropolis to be built by unknown indigenous tribes. Approximately more than 2000 years ago, funerary mounds, megalithic, anthropomorphic, anthropozoomorphic, and zoomorphic statues, funerary corridors, and stone slab tombs were constructed beneath the earth! Earth mounds covered stone slab dolmens that contained the dead body of important people who had natural powers or occupied important roles in their tribe (Instituto Colombiano de Antropologia e Historia-ICANH, 2011). We know very little about who these tribes were and why they abandoned this area by the 14th and 15th century. The indigenous people who currently live near this area do not seem to have a direct racial lineage with these Colombian ancestors.

Why do these aboriginal people construct and bury these “death-related” sites underground? What is the meaning of the anthropomorphic, anthrozoomorphic, and zoomophic stone sculptures? This brief article attempts to provide a psychological hypothesis to these questions, from an Analytical (Jungian) Psychology perspective, in order to emphasize “ancestral wisdom” (Leon, 2010) of indigenous for modern times.

Full Article on HealingPsyche.org

This post was first published on thehealingpsyche.org.

Freddie Taborda, LCPC, PsyD is a Jungian Analyst with over 30 years of clinical experience. He maintains a private practice in Chicago, Illinois.

Links: Dr. Taborda’s Website | About Dr. Taborda | Dr. Taborda’s Page on the C. G. Jung Institute of Chicago’s Website

Freddie Taborda | “JAMAYA PU’LAPUIN?”: A Brief Archetypal Teaching from Wayuu Aborigines to Jungian Psychology

November 15, 2021

“Jamaya Pu’lapuin?” (“How was your dream?”) are the first words with which the Wayuu greet each other daily. In contrast, when people from industrialized societies meet, they may say, “Hi”, “Hola”, “How are you?.” The greeting of ‘How are you?’ does not exist in the Wayuu language. An initial comparison of the greetings between these two groups of people may reveal the following: the Wayuu emphasize the primacy of the aa’in (soul) in life, which gets manifested in dreams, as well as the individual caring for the soul in another person’s life. Given the daily forgetfulness of the existence and subjective experience of the unconscious in the industrialized people, the word “You” in their greetings may be referring to the “Ego” and, less so to the integrated whole of the conscious and the unconscious. From a Jungian perspective, the Wayuu seem to be, initially, more interested in unconscious processes than “civilized people” are.

Therefore, Jungian analysts could learn, from the Wayuu aborigens, that the first question to be asked, when an analysand comes for the first time and to subsequent sessions to analysis, is “How was your dream?” (“Jamaya Pu’lapuin”). This is congruent with Jung’s writings and clinical practice where the centrality of dreams, as revealing the wisdom of the Self, was fundamental. There are exceptions, of course.

The Wayuu (“The People of the Sun, Sand, and Wind”) are an indigenous tribe that live in the desert of La Guajira Peninsula, which borders Colombia and Venezuela. They live in small settlements called “Rancherias,” which consists of five or six houses made of branches, corrals, and mud houses. Because their societal structure is matrilineal, each Rancheria is composed of people belonging to the same matrilineal clan. Some of these clans are, for example, the Aspushana (“Sour with Something”), the Epieyu (“Where Sleepiness is Felt”), the Jayaliyuu (“Eyes without Head”), etc. Furthermore, Wayuu children primarily bear their mother’s last name (and not the father’s), and each clan is identified with a symbolic drawing (“Kanaas”) that usually has a geometric shape that alludes to an animal, a plant, or a geographical place.

Therefore, the importance of images in Wayuu’s cosmology is comparable to the primacy of images in Analytical Psychology.

According to Paz (2017), Lapu refers to a deity that, through dreams, conveys messages to people. Dreams help the Wayuu to prognosticate many of outer events, such as death, health, adversities, etc. The Wayuu seek signals in dreams on how an adverse event can be prevented. At night, the aa’in (soul) of a Wayuu wanders, and such travel is aptly described in dreams. In recent decades, and within the field of Analytical Psychology, there is a greater tendency to see dreams as a comment, primarily, of the “analytical field” and, less so, of the intrapsychic life of the individual. The Wayuu perspective that dreams are helpful comments or warnings about outer events, such as a marriage, taking a trip, buying a house, taking a new job, moving to another city, etc, is becoming, unfortunately, less relevant to Analytical Psychologists because of the idea that “subjective interpretations” of dreams are emphasized more than “objective interpretations.” A close reading of Wayuu’s cosmology may help Analytical Psychology to have a more balanced view and hold the tension of the opposites of viewing dreams subjectively and objectively. Therefore, next time we want to relocate to another city, change jobs, have more children and, (why not?) getting together with a friend, etc., let us consult a dream about it, like the Wayuu do.

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Freddie Taborda | Psychological Wisdom of the “Lord’s Prayer” (English/Español)

September 11, 2020

I would like to take some time to write about the psychological wisdom of a prayer -“The Lord’s Prayer”- that has guided the lives of millions of Catholic people around the world. My objective is to offer (like Edward Edinger did; see his book, “Transformation of the God-Image”) a brief psychological distillation (intra-psychic perspective) of that prayer.

First, here is the prayer:

“Our Father who art in Heaven,
hallowed be thy name.
Thy kingdom come.
Thy will be done on earth, as it is in heaven.
Give us this day our daily bread
and forgive us our trespasses,
as we forgive those who trespass against us,
and lead us not into temptation,
but deliver us from evil.”

From a psychological point of view, the relationship between our ego and the unconscious is important for our psychological well-being, especially the relationship between our consciousness and the center of the unconscious, which Analytical Psychology (Jung) calls the Self or the God Image in us. According to Jung, God is in each of us and that He/She is the center of the unconscious, which contains not only all the undiscovered and unknown potentials, talents, and abilities in each human life but, also, the dark aspects of human nature.

“Our Father who are in Heaven”

Then, what does the first sentence – “Our Father who are in Heaven” – mean psychologically?

It may mean that, inside of each of us, there is a place (Heaven) where all the undiscovered and unknown potentials, skills, talents, abilities as well as the dark aspects are located, and that the Creator of Life -God (Father)- as well as the fundamental impulse to create is there, too.

“Hallowed be Thy name”

What does this sentence mean psychologically?

The Self -God in us- is sacred. The prayer is asking people to declare the Self sacred and to view the inner center of our lives -the Self- as holy and whole. Given that the Self or God in us is dynamic center from where all psychological life begins -wishes, desires, thoughts, unknown potentials, undiscovered talents, and untapped skills- the second sentence of prayer is asking us to view and hold our psychological lives as sacred and divine. In a world where, unfortunately, outer reality seems to be the most important aspect of a human life, redeeming the “inner life and its center” as sacred seeks to restore the great psychological value of inner life.

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Freddie Taborda | The Hermit is Knocking at the Door (English/Español)

July 24, 2020

During this pandemia, the archetype of the hermit is knocking at the door worldwide. Then, quietly, he looks at us in the privacy of our homes, with ancient eyes, offering the gift of contemplation with which we awake to what is around us. We sense ourselves more. Also, the hermit’s abode is silence, which welcomes and embraces the fullness of life within; yet, at our homes, his visit may make us tremble with terror when facing such emptiness of sound and the magnitude of the space within. He carries a lamp to guide the inner traveler to the realm of solitude. Yes! During this pandemia, the hermit has brought, worldwide, the gifts of solitude, silence, and contemplation, which, for some people, may be unbearable to withstand, forcing them to run away from themselves. Thomas Merton wrote: “Not all men are called to be hermits, but all men need enough silence and solitude in their lives to enable the deep inner voice of their own true self to be heard at least occasionally.”

(Español)

Durante esta pandemia, el arquetipo del ermitaño está tocando la puerta en todo el mundo. En silencio, el nos mira en la privacidad de nuestros hogares, con ojos sabios, ofreciendo el regalo de la contemplación con el que nos despertamos a lo que nos rodea. Nos sentimos más nosotros mismos. Además, la morada del ermitaño es el silencio, que acoge y abraza la plenitud de la vida interior; sin embargo, en nuestros hogares, su visita puede hacernos temblar de terror al enfrentar el vacío del sonido y la magnitud del espacio interior. El lleva una lámpara para guiar al viajero interior al reino de la soledad. ¡Si! Durante esta pandemia, el ermitaño ha traído, por todo el mundo, los dones de la soledad, el silencio y la contemplación, que, para algunas personas, esto puede ser insoportable, obligándolos a huir de sí mismos. Thomas Merton escribió: “No todos los hombres están llamados a ser ermitaños, pero todos los hombres necesitan suficiente silencio y soledad en sus vidas para permitir que la profunda voz interna de su verdadero esencia se escuche al menos ocasionalmente”.

This post originally appeared on thehealingpsyche.org.

Freddie Taborda, LCPC, PsyD is a Jungian Analyst with over 30 years of clinical experience. He maintains a private practice in Chicago, Illinois.

Links: Dr. Taborda’s Website | About Dr. Taborda | Dr. Taborda’s Page on the C. G. Jung Institute of Chicago’s Website

Freddie Taborda | The Future of Jungian Analysis After Coronavirus

May 29, 2020

Several years ago, I arrived at a building, and I thought it was empty. To my surprise, I ran into a man from another country (Mexico). I asked him if he was by himself. He said, “No.” Then, he added, as a clarification, of who else was with him: “My soul and I.” 

I was struck by the beauty and the wisdom of his comment, and I found out, later on, that his response was a cultural and popular phrase from his native land. I believe his comment (“My soul and I”) is an archetypal experience that highlights the primary and fundamental direction that Jungian analysis needs to take during and after the time of Coronavirus.

Coronavirus has forced individuals to ‘stay home’; it has compelled people to distance themselves from others; governments from around the world have implemented “social distancing” measures in public places, and the streets of major cities from around the world are somewhat empty. During this pandemic, people are forced to spend more time alone, at home. Solitude has increased world-wide. Individuals are noticing they are forced to be by themselves, at home, unless they distract themselves with electronic gadgets. Silence is more noticeable as well as the absence of other people. Therefore, Coronavirus is leading us to a spatial, temporal, emotional, and spiritual space of “My soul and I.” It is a space of possibilities and terrors.  

I believe the archetypal sentence, “My soul and I”,  has laid out the path that Jungian analysis needs to primarily pursue during and after the time of Coronavirus: the exploration, cultivation, and the caring for the Ego-Self Axis or “the soul and I.” In a letter to P.W. Martin, Jung (1945) stated, “…the main interest of my work is…the approach to the numinous…[which] is the real therapy…[and] as you attain to the numinous experiences you are released from the curse of pathology.” Furthermore, Jung delineated the relationship between images, soul, and the Divine, and emphasized the centrality of the Divine through working with images from dreams, active imagination, and synchronicities. Therefore, in time of Coronavirus, it is important that both analysts and analysands focus, during analysis, on those images (Soul) for ‘releasing’ the individual from pathology.

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Freddie Taborda | A Symbolic Meaning of Corona Virus: An Opinion (English/Español)

April 13, 2020

(English)
What could be a psychological meaning of the corona virus?
Upon reflection, and without denying the frightening, tragic, and devastating effects that this virus is bringing to individuals, families, groups, and countries from around the world, some of the interpersonal isolating measures may help us find some value in solitude, silence, and introspection.
These three human experiences have a positive aspect in terms of connecting with our inner lives and the mystery of life. However, for some people, these experiences may be unbearable.
Now that you will be spending more time at home, consider the possibility of cultivating those three experiences. Solitude may open up the opportunity to be with your Self, with the images, feelings, and thoughts that come to your mind. A befriending of them may contribute to the processes of self-understanding and self-realization, if you chose to. Furthermore, silence may help to quiet down the racing thoughts of the civilized mind. Finally, a willing attitude towards introspection may open up the door to the hidden treasures that are within.
Let us not be surprised if, during these health-related and world-wide crisis, solitude, silence, and introspection awaken, every night, vivid dreams that seek a more meaningful and balanced life from us. Perhaps Nature may be forcing us, through this virus, to a greater connection to our inner lives and to the divine mystery of life.

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