Last week we talked about Khalil Sinclair. The man who rebuilt Jade’s container after Devon shattered it, the third character in this whole thing, the one whose entire job in the story is to make himself unnecessary and make you love him for it. And I told you that the stillness Khalil walks into a room with isn’t decorative, it’s the container itself. That his dominance is a craft, a discipline he studied and refined over decades, something that belongs to him whether or not there’s a partner on the receiving end. The tuning, not the music. I want to pick that exact thread back up today, because here’s the question Khalil left sitting on the table. That craft he spent decades refining, the vocabulary he handed Jade for what was happening to her body on those early Tuesdays — where does that language actually come from? Who wrote it down? And who got left out of the writing? That’s where today’s piece lives. Today we’re getting into the depth psychology of kink, the Jungian frame for what’s actually happening when two people walk into a scene, and the one enormous thing the newest, most ambitious book on the subject walks right up to and refuses to enter. This connects to everything I’ve been building with Jade and Theo, so if you’re new, welcome. You can start right here. ARTICLE CONTEXT So I want to try something I’ve never done on this podcast, which is talk you through a book. Not as a review, I’m not out here rating things, but as a window into the reading I’ve been doing on my own to write this serial honestly. There’s a stack on my desk that made Jade and Theo possible, and today’s the first time I’m cracking it open in front of you. We’re starting with the one that sent me looking for the rest of it. Douglas Thomas, The Deep Psychology of BDSM and Kink: Jungian and Archetypal Perspectives on the Soul’s Transgressive Necessities. Routledge put it out in 2023. The subtitle alone tells you the man came to play. Transgressive necessities. The soul’s, no less. I picked it up while I was elbow-deep in writing this thing, because I wanted to know what the current thinking was on why kink does what it does to people. Thomas is a Jungian analyst out of Pasadena, teaches at Pacifica, and the book reads like a clinician who has spent years sitting across from kinky clients and decided he was done pathologizing them. His whole move is to take Jung — the framework his own followers have been clutching like heirloom pearls for a hundred years — and walk it straight into the dungeon. And I want to tell you what it gets exactly right before I tell you about the room. THE CONVERSATION Here’s the argument, in my words. Kink isn’t pathology. It isn’t deviance. It isn’t a chapter waiting to happen in somebody’s DSM. It’s individuation. Soul work. The thing Jung spent his entire life mapping and never quite had the nerve to follow down into the actual underworld of the body. Thomas pulls from The Red Book, leans hard on James Hillman’s archetypal psychology, and reads a Master/slave dynamic not as trauma to be untangled in therapy until the client finally gives it up, but as an encounter with archetypal material. Persephone and Hades. Dionysus tearing through the Apollonian container. The descent, the ordeal, the dismemberment that comes before coherence. Subspace isn’t dissociation. Ordeal isn’t self-harm. The dungeon sits closer to a temple than a clinic. And he does the one thing almost no Jungian has had the spine to do, which is free Jung from his own — and I’m quoting one of the book’s blurbers here, Russell Lockhart — his “compulsory heterosexist mode of individuation.” Jung built a system that ran on the anima-animus straight-marriage coupling as the engine of wholeness, which meant queer folks, kinky folks, anybody whose erotic life refused the marriage plot got filed under arrested development. Thomas names that and steps over it. He uses Jung against Jung. He uses Hillman, who was always more porous, more polytheistic, more willing to let the soul be many things at once, to crack the door open. For a kinky romance writer? That’s a real gift, and it helps to say what kind. He gives you language for intensity. Numinous. Imaginal. Soul-making. He lets you write subspace as something other than a girl checking out. He lets you write a Dominant as something other than a man with control issues and good forearms. That vocabulary is worth having, and I keep it. But notice what it’s a vocabulary for — it’s for the dark, the descent, the ordeal. It names the going-down beautifully. It has almost nothing to say about the coming-up. Hold that, because it’s the whole argument I’m going to make later. Here’s the room. Thomas knows there’s a problem. The book gestures at it more than once. He understands the master/slave dynamic in American kink can’t be unhitched from American chattel slavery. He’s got a Black submissive in one of his case studies — he calls him “Black boi Kaseem” in the Master Jess relationship — so he knows Black bodies are in the spaces he’s describing. He nods at the fraught terrain. He even tells us, his own words, that BDSM “considers the collective archetypal sources of historical trauma.” That’s the gesture. And that’s where the gesture stops cold. What Thomas never does — what the book in its current form can’t do — is sit inside the contradiction the way a Black practitioner sits inside it every single time she walks into a play space. Stay with me on the Jungian logic, because this is the part that matters. The shadow, in Jung, is the part of the psyche the conscious self has exiled. But the shadow assumes a universal subject, somebody with the luxury of choosing what he represses. White American culture’s shadow includes the violence of slavery. The plantation lives in the white psyche whether the white psyche claims it or not. So when a white Master collars a white slave in 2026, that scene is also, whether the participants want it to be or not, an encounter with a collective shadow carrying four hundred years of actual, documented, chain-of-custody ownership of actual Black people. Thomas’s framework can hold that. His framework should hold that. The book, in practice, doesn’t. And the wild part is the people who could’ve held it for him were right there, already on the shelf. There’s no real engagement with Amber Musser’s Sensational Flesh, which makes sensation itself an analytic for understanding what it means to be embedded in structures of domination. Nothing sustained on Ariane Cruz’s The Color of Kink, the first monograph on race play, which won an MLA prize and argues that BDSM is, for Black women, a productive place to think through Black sexual practice and a way of accessing and contesting power. Darieck Scott’s Extravagant Abjection, with its theory of counterintuitive power found at the very point of violation — that’s archetypal-meets-historical thinking, that’s exactly the conversation Thomas’s book should be in, and it isn’t there. Mollena Williams-Haas isn’t there, and Mollena is to American discourse on race and kink what Audre Lorde is to Black feminist poetics. Her central insight is that as a Black woman she does race play by default, because her Blackness gets read into any scene whether she intends it or not. That’s the exact thing his archetypal frame needed to wrestle, and it never lays a hand on it. And there’s no Jennifer Nash, whose The Black Body in Ecstasy makes the argument the whole field needed somebody to make out loud — that Black women’s pleasure can be read as pleasure. An archive of ecstasy and not only a ledger of injury. Nash is the one who keeps you honest after the history sinks in, and I’ll come back to her, because she saved me from my own worst instinct while I was writing. So why does a missing footnote in an academic book matter to us, the people actually writing these scenes? Because the omission doesn’t stay on the page. It walks into the room. A Black submissive walks into a dungeon. The room reads white. The implements are old. The iconography of leather culture is rooted in post-World War Two gay white veteran subculture, and the language she’s handed for what she’s about to feel is Master, slave, property, ownership, collar. Those words don’t mean for her what they mean for the white practitioner kneeling next to her. He gets to descend into archetypal territory, play with Hades, do his soul work, and Thomas’s framework honors all of it. She’s doing soul work too. She’s also doing a second thing he never names, moving through a vocabulary whose literal historical referent is her own ancestors. The collar has a literal cousin in the iron collar. “My property” has a paper trail in this country. Kneeling in front of a man summons an entire collective archive whether she summoned it or not. When a foundational text leaves all of that unspoken, the silence teaches everybody who reads it — white practitioners included — that her position doesn’t need marking. That she’s a variation on the universal subject rather than a person standing in a different relationship to every word in the room. The book becomes one more piece of architecture built to receive the white body without modification, and it trains a whole community to mistake that architecture for neutral. And that silence, for us, hardens into two failure modes every Black and brown kinkster already knows by heart. The first is the cold room. Nobody hangs a sign. Nobody has to. When the literature everybody points to, and the workshops built on it, and the language everybody defaults to all assume a white subject, she reads the absence instantly, the way you read a room that goes quiet when you walk in. The play party where she’s the only one. The munch where the organizer’s eyes do that little recalib