{"id":34416,"date":"2026-06-14T21:47:15","date_gmt":"2026-06-15T02:47:15","guid":{"rendered":"https:\/\/jungchicago.org\/blog\/?p=34416"},"modified":"2026-06-14T22:04:32","modified_gmt":"2026-06-15T03:04:32","slug":"dingir-cz-conspiracism-as-a-private-religion-a-jungian-view-of-the-longing-for-hidden-truth-interview-with-jungian-psychoanalyst-vlado-solc","status":"publish","type":"post","link":"https:\/\/jungchicago.org\/blog\/dingir-cz-conspiracism-as-a-private-religion-a-jungian-view-of-the-longing-for-hidden-truth-interview-with-jungian-psychoanalyst-vlado-solc\/","title":{"rendered":"Dingir.cz | Conspiracism as a Private Religion: A Jungian View of the Longing for Hidden Truth – Interview with Vlado \u0160olc"},"content":{"rendered":"\n
\n

This interview with Vladislav \u0160olc by Jitka Schlichtsov\u00e1 was originally published in Czech at dingir.cz<\/a>.<\/p>\n<\/blockquote>\n\n\n\n

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How does conspiracism appear from a Jungian perspective?<\/em><\/p>\n\n\n\n

Psychologically speaking, conspiracy theories are, in essence, theories about hidden connections between reality and fantasy. The desire to discover reality and explore the deeper meaning of existence is instinctive. Mythology and ritual behavior testify to humanity\u2019s ancient effort to grasp the mystery of life and use that knowledge to navigate reality more effectively through the expansion of consciousness. Similarly, religion responds to the human longing for salvation and the revelation of eternal truth\u2014a desire, one might say, to crack the ultimate code of existence. Conspiracy theories are driven by the same instinct.<\/p>\n\n\n\n

From a Jungian perspective, conspiracy theories may be understood as private\u2014or what I have elsewhere called dark religious\u2014systems through which the ego attempts to come to terms with the overwhelming impact of numinosity. Numinous experience arises from an encounter with the paradox of the holy, what Rudolf Otto termed the mysterium tremendum et fascinans<\/em>: an experience that simultaneously evokes fascination and awe. The less conscious the ego is of these opposing emotional forces, the more likely it is to become possessed by them. The key is to minimize the phenomenon of splitting so that the ego may proceed further in the quest for the integration of the Self.<\/p>\n\n\n\n

Conspiracy theories may thus be regarded as partially protective and partially healing constructs through which a person is able to experience relief from existential anxiety while simultaneously achieving a provisional grasp of reality. They provide the conspiracist with a feeling of personal power and control over reality. By \u201crevealing\u201d evil and its causes, they alleviate so-called negative feelings and temporarily restore a sense of meaning, orientation, and certainty.<\/p>\n\n\n\n\n\n\n\n

Do you encounter conspiracists in your psychotherapeutic work?<\/em><\/p>\n\n\n\n

Belief in various conspiracy theories\u2014that is, illusory systems of belief that attribute near-perfect control over world affairs to hidden groups or individuals\u2014is fairly common. In therapy, however, such beliefs usually appear only as substitute problems that mask deeper neurotic constellations and veil painful unconscious emotions. Conspiracists, as a rule, do not experience themselves as having a problem. After all, it is the world that is corrupt, not themselves. They have answers. They remain in a state of splitting sustained by a narcissistic image of certainty and special knowledge, relying upon defensive projection unless their version of reality begins to crumble. In this sense, they are caught in what Jung called one-sidedness, a condition in which consciousness becomes identified with a single standpoint while excluding its opposite. This dynamic can be uncovered in therapy, but only slowly and gradually, as the ego develops sufficient strength to tolerate the possibility that the shadow may belong to oneself.<\/p>\n\n\n\n

Do conspiracists share any common psychological characteristics?<\/em><\/p>\n\n\n\n

In general, conspiracists tend to struggle in the areas of emotional intelligence, self-reflection, and self-confidence. Conspiracy theories often serve as psychological fortresses that bolster a fragile sense of certainty by presenting themselves as powerful truths. They tend to prefer simple explanations over complex realities and often distrust science and expertise because these challenge the certainty upon which their worldview depends.<\/p>\n\n\n\n

Many conspiracists are highly imaginative and possess a rich fantasy life. Paradoxically, however, they often struggle with symbolic thinking. Their capacity for symbolization is short-circuited by concretization and ego-projection, preventing the symbolic from leading to greater insight. Instead, it becomes organized into rigid explanatory systems and fantasy constructs. In this sense, conspiracy theories function as defenses of ego-positions against deeper encounters with painful emotions such as helplessness, shame, alienation, uncertainty, low self-worth, and vulnerability. Yet it is precisely these emotions that form essential components of the image-symbol and are therefore necessary for the growth of consciousness.<\/p>\n\n\n\n

Conspiracy theories tend to attract individuals who experience heightened distrust of institutions, uncertainty, or a feeling that they have little control over their lives and the world around them. Typically men, particularly in relation to political and anti-establishment narratives, and among individuals with lower levels of formal education or inclinations toward authoritarian forms of leadership. Nevertheless, conspiracy beliefs are by no means confined to any particular demographic group.<\/p>\n\n\n\n

The key question is what underlying psychological factors give rise to conspiracism. It is typically a combination of personal predispositions, personality structure, the severity of personal trauma, and the indoctrinating influences to which an individual has been exposed.<\/p>\n\n\n\n

Have you ever encountered a case in which a conspiracist admitted the failure of his or her persuasions?<\/em><\/p>\n\n\n\n

This is not a straightforward process. Psychic transformation is a gradual circling around various complexes and their accompanying emotions\u2014most often shame, anger, fear, and disappointment. Only later does joy emerge, and with it a sense of liberation. New knowledge liberates.<\/p>\n\n\n\n

I recall one patient, a biology student, who at the beginning of her studies questioned the human contribution to global warming and quite firmly believed that climate change was largely a falsification of data designed to generate profit for \u201cliberal elites.\u201d After four years at university, however, her views changed substantially.<\/p>\n\n\n\n

Education can be a remedy for conspiracism, but not always. There are highly educated individuals with access to credible evidence who nevertheless remain under what Immanuel Kant called self-imposed tutelage. Knowledge alone is not enough. One must also be willing to tolerate uncertainty, confront uncomfortable truths, and relinquish convictions that have become part of one’s identity. To put it simply, to surrender to Not knowing. <\/p>\n\n\n\n

Do you have experience with someone leaving conspiratorial thinking behind?<\/em><\/p>\n\n\n\n

Yes. I had the opportunity to witness the process of one of my patients leaving the Jehovah\u2019s Witnesses organization. Sectarianism is, in many respects, a conspiracy theory sui generis<\/em>. It is a form of belief in which control over the individual is gradually assumed, in the name of God, by an organization. My patient was profoundly influenced and manipulated by this way of thinking.<\/p>\n\n\n\n

The whole process of leaving lasted several years. She came to me only in its final phase, when she had begun to doubt whether her faith was truly bringing her fulfillment. Her husband was manipulative and emotionally tyrannical, yet the movement persuaded her of the necessity of submitting to \u201cGod\u2019s command.\u201d She found herself caught in an enormous moral conflict between the voice of her own soul and the collective hypnosis of the group.<\/p>\n\n\n\n

In the end, she chose divorce. She found the courage to face her own pain and trust her own God. The organization subsequently disfellowshipped her. She told me that for her it felt like a kind of death, that she had become a zombie, cut off from the only world she had ever known. Yet, as so often happens in profound psychological transformations, this symbolic death became the beginning of a new life. She was, in a sense, born again, and today she lives more wholly.<\/p>\n\n\n\n

Why has conspiracism always flourished so much in the United States?<\/em><\/p>\n\n\n\n

Conspiracy theories flourish everywhere. I see them primarily as ideas about reality that have been distorted by unconscious factors. In that sense, they are not uniquely American. They are widespread across the world because they represent a recurring stage in the development of consciousness. Human beings naturally seek explanations for uncertainty, suffering, and evil. When consciousness is unable to tolerate ambiguity, it tends to fill the gaps with certainty. This is especially likely to occur during periods of major social upheaval, when familiar structures of meaning begin to crumble and anxiety seeks an outlet.<\/p>\n\n\n\n

Conspiracy theories are perhaps simply more visible and more diverse in the United States. America has always been a nation that values individualism, freedom of thought, and skepticism toward authority. These qualities can be tremendously creative, but they also have a shadow side.<\/p>\n\n\n\n

The United States is a country built upon many competing religious, political, and cultural narratives. There is a certain paradox in the fact that the same principles that encourage freedom of belief can also provide fertile ground for unconventional beliefs, including forms of conspiracism and religious fundamentalism. Eastern Europe has its conspiracies, the Middle East has its conspiracies, and so does Latin America. The specific stories differ, but the underlying psychology is remarkably similar.<\/p>\n\n\n\n

\n\n\n\n
\"\"<\/a><\/figure>\n\n\n\n

Vlado \u0160olc<\/strong> is a Diplomate Jungian Analyst practicing in Wisconsin and Illinois. He serves as an analyst, consultant, educator, and co-director of the Jungian Psychotherapy and Jungian Studies Program at the C. G. Jung Institute of Chicago. He is a member of the Slovak Society for Analytical Psychology (SSAP). Vlado lives in constant awe of the miracle of existence. His clinical focus includes psycho-spiritual crises such as loss of meaning and direction in life, the mind-body connection and psychosomatic concerns, as well as issues related to immigration and cultural adaptation. His research interests encompass narcissism, collective psychology, religious fundamentalism, illusion, and transformation. He has presented at conferences across North America, Asia, and Europe and is the author of numerous peer-reviewed articles and seven books in the field of depth psychology. Learn more at therapyvlado.com<\/a>.<\/p>\n\n\n\n

<\/p>\n","protected":false},"excerpt":{"rendered":"

This interview with Vladislav \u0160olc by Jitka Schlichtsov\u00e1 was originally published in Czech at dingir.cz. How does conspiracism appear from a Jungian perspective? Psychologically speaking, conspiracy theories are, in essence, theories about hidden connections between reality and fantasy. The desire to discover reality and explore the deeper meaning of existence is instinctive. Mythology and ritual […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[186,197,9,156,208],"tags":[],"class_list":["post-34416","post","type-post","status-publish","format-standard","hentry","category-blog-posts","category-current-events","category-interviews","category-society-culture","category-solc-vladislav"],"acf":[],"yoast_head":"\nDingir.cz | Conspiracism as a Private Religion: A Jungian View of the Longing for Hidden Truth - Interview with Vlado \u0160olc - C. G. 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