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Strange sightings have been reported in the sky throughout history. After the Second World War, however, the appearance of UFOs became prominent in culture. Swiss psychiatrist and psychoanalyst Carl Jung studied the UFO phenomenon for more than a decade until his death in 1961. He wrote a book entitled Flying Saucers: A Modern Myth of Things Seen in the Skies, where he saw UFOs as a living myth for modern man, stating that we have the golden opportunity of seeing how a legend is formed, and how in a difficult and dark time for humanity a miraculous tale grows up of an attempted intervention by superior or “heavenly” beings.
Jung’s field of interest is the human reaction to the phenomena, an effort to understand the complex working of our interior life, as this is revealed through the UFO phenomenon. UFOs are visionary rumours whose basis is an emotional tension having its cause in a situation of collective distress or danger, or in a vital psychic need – shedding light on the psychic compensation of the collective fear weighing on our hearts.
UFOs have become a saviour myth, as we have projected on them a hope, an expectation. They express the symbol of totality represented by the mandala, the archetype of the Self, whose chief role is in uniting apparently irreconcilable opposites and is therefore best suited to compensate the split-mindedness of our age, bringing order and regulation to chaotic states.
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⌛ Timestamps
(0:00) Introduction(3:32) UFOs as Visionary Rumours and Collective Visions(5:56) UFOs as Collective Distress and Mass Hysteria (7:30) UFOs as Saviour Myth (10:02) UFOs as Living Myth(12:29) Folklore and UFOs(16:30) Collective Dream(17:17) Messengers of Deception(19:19) Religion and UFOs(20:05) Ontological Shock and The Absurd(21:00) Psychic Aspects of UFOs(28:45) Unus Mundus: Psyche and Matter(30:55) Crop Circles and Archetypal Feminine(35:36) The Physical Existence of UFOs(37:15) The Case of Orfeo(44:53) UFOs and The Age of Aquarius(49:10) Conclusion
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📚 Recommended Reading▶ Flying Saucers: A Modern Myth of Things Seen in the Skies - Carl Junghttps://amzn.to/3RRw8GL▶ Passport to Magonia: From Folklore to Flying Saucers - Jacques Valléehttps://amzn.to/3W3el1X▶ Crop Circles, Jung, and the Reemergence of the Archetypal Feminine - Gary S. Bobroffhttps://amzn.to/3RQUYH3▶ Messengers of Deception: UFO Contacts and Cults - Jacques Valléehttps://amzn.to/3VNU0fH▶ American Cosmic: UFOs, Religion, Technology - Diana Pasulkahttps://amzn.to/4cHVNtI▶ Wonders in the Skies: Unexplained Aerial Objects from Antiquity to Modern Times - Jacques Valléehttps://amzn.to/4cJjS30🎧 Prefer Audiobooks? Get a 30-day Audible Plus FREE trial: ▶ https://amzn.to/332zPzN
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Since early childhood, Carl Jung experienced paranormal phenomena, that is, phenomena that are beyond the scope of scientific understanding. They were virtually commonplace in Jung’s family. Jung’s personal experiences with the paranormal would set him on a quest to find an explanation of these events with his theory of analytical psychology, as well as sparking his interest in parapsychology, the study of psychic or paranormal phenomena, especially regarding extrasensory perception or ESP (precognition, clairvoyance, telepathy, intuition, etc).
Jung attended séances which formed the basis of his doctoral dissertation published in 1902, entitled On the Psychology and Pathology of So-Called Occult Phenomena. Jung admits that his period of the séances with his medium cousin contained the origin of all his ideas. He had discovered some objective facts about the human psyche. From then on, Jung got his first glimpse of the fact that there was another world (the unconscious) which had a life of its own quite apart from the life of consciousness.
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⌛ Timestamps
(0:00) Introduction(0:53) The Paranormal in Jung’s Family(4:43) Séances and Occult Phenomena(12:22) Confrontation with The Unconscious and Synchronicity(16:09) Visions and Altered States(21:22) The Seven Sermons of the Dead(23:30) Jung's First Mandala: Systema Munditotius(24:36) The Voice of the Dead(26:58) Jung’s Paranormal and Parapsychological Experiences(37:26) Rationalism and Superstition(39:13) The Psychological Foundations of Belief in Spirits(41:56) On The Reality of Spirits(46:26) Conclusion
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📚 Recommended Reading▶ Memories, Dreams, Reflections - Carl Junghttps://amzn.to/3waQbIJ▶ Reflections on the Life and Dreams of C.G. Jung: by Aniela Jaffé from conversations with Jung https://amzn.to/4bFphZ5▶ Synchronicity: An Acausal Connecting Principle - Carl Junghttps://amzn.to/3V2vaIG▶ The Zofingia Lectures - Carl Junghttps://amzn.to/4bGr5kp▶ The Red Book - Carl Junghttps://amzn.to/3V6HB6a▶ Jung on Synchronicity and the Paranormal - Roderick Main (Editor)https://amzn.to/4e59ZP0
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Manglende episoder?
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Death is one of the greatest mysteries of human existence, the inevitable fate that unites us all. Whenever man is confronted with something mysterious and unknown such as the origin of the world, death, the afterlife, etc., the unconscious produces symbolic representations.
In her groundbreaking book, On Dreams and Death, Jungian analyst Marie-Louise von Franz writes about death dreams, that is, dreams of people who subsequently died. Therefore, they are of a precognitive nature, as they can anticipate the death of someone. In death dreams, the end of physical life is represented in a symbolic way, but almost always accompanied by manifestations that allude to the continuation of the person’s life.
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⌛ Timestamps(0:00) Introduction(2:24) Death Is Not The End(4:50) Near-Death-Experiences (NDEs)(8:10) NDEs: Ego and Self(10:34) Death Dreams(14:14) Death Dreams in Second Half of Life(15:05) Death Dreams at a Young Age(15:45) Dreams About Someone Else’s Death(16:30) Birth is Death, Death is Birth(18:25) Metapsychic Dreams(22:10) Death Dreams: Vegetation (28:32) Death Dreams: Fire and The Philosophers’ Stone (33:56) Death Dreams: The Fruit (38:52) Death Dreams: Death as a Cure(40:15) Death Dreams: Dark Tunnel (41:55) Death Dreams: Spirit of Discouragement(44:00) Death Dreams: The Sinister Other(46:48) Death Dreams: The Threshold (48:25) Death Dreams: Light(50:28) Beyond Space and Time(51:45) The Final Decision(52:36) Conclusion
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The villain is the most captivating and intriguing of all archetypes. The hero would not exist without his darker counterpart, which reflects aspects of ourselves that we do not dare to acknowledge or confront, but which are present within all of us.
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⌛ Timestamps
(0:00) Introduction
(1:46) The Meaning of Villain
(2:40) The Oldest Form of The Villain
(3:18) The Villain Archetype in Literature
(11:00) The Superhero
(12:26) Sympathy for the Villain
(13:17) The Antihero
(14:56) The Modern Villain
(16:03) The Joker and Hyper-Sanity
(19:55) Villains and The Dark Side
(21:40) The Villain’s Journey
(23:00) The Villain and The Hero
(28:22) Villain: Mirror of The Dark Aspects of Humanity
(32:56) The Villain Redemption Arc
(33:18) The Dark Triad
(36:20) The Tyrant
(38:26) The Resentful One
(40:19) The Traitor
(41:30) The Sadist
(41:58) The Criminal Mastermind
(43:25) The Mad Scientist
(43:54) The Jester or Trickster
(44:20) The Terrible or Devouring Mother
(44:50) The Femme Fatale
(45:50) Conclusion
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The Magician is the most mysterious and fascinating of all archetypes. He is a person who has gained access to esoteric or occult (hidden) knowledge, bringing the spiritual to the material. Thus, he is an initiate of secret and hidden knowledge of all kinds. As the Emerald Tablet teaches us, “As above, so below, and as below, so above, to accomplish the marvels of the One work.”
The Magician is often the mentor or guide to his people, and even to the king. Psychologically, the Magician is the archetype of transformation, transforming old realities into new ones. He is the archetype of self-realisation par excellence. The Magician aids us in our lifelong task of attaining a higher level of consciousness, and of recognising that higher power which is greater than ourselves.
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⌛ Timestamps
(0:00) Introduction(2:22) Merlin(5:10) Hermes Trismegistus(6:17) Magic: The Shadow of Religion(7:32) Sympathetic Magic(8:30) Magic in Ancient Times(10:53) Grimoires and King Solomon(12:10) Necronomicon(13:00) The Archetype of the Sorcerer’s Apprentice (15:10) Renaissance Magic(18:13) Low Magic and High Magic(18:34) White Magic and Black Magic(20:11) Archetypal Images of the Magician(23:45) The Archetype of the Miracle(25:12) Magician: The Archetype of Transformation(29:29) Mana Personality(30:20) The Shadow Magician(31:50) The Magician and The Trickster(33:36) The Magician in Tarot(35:30) The Magician in Jung’s Red Book(37:18) The Integration of the Magician Archetype
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Numbers do not merely have a quantitative nature, but also a qualitative one (for Pythagoras they were divine). Numbers have life, they are not just symbols on paper. Several philosophers, alchemists and mystics throughout history have associated religious or mystical ideas to numbers.
In ancient times, people associated mystical meaning to words and names based on their numerical value, which became the basis for 20th century numerology that seeks to understand personality through numbers. Carl Jung describes number as the most primitive archetype (the archetype of order), which provides a vital link between matter and psyche (united by the unus mundus).
Psychologically, the most primitive numbers are 1 to 4, which form the basis for all the rest of the numbers, and as such it is not surprising that they are the most recurring ones in the psyche. These remarkably symbolise the human creation myth and the purpose of life. To paraphrase Pythagoras, “Number rules the universe.”
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⌛ Timestamps
(0:00) Introduction(1:10) Isopsephy, Gematria, Numerology(2:58) Number as the Archetype of Order(5:00) The Role of Numbers in Dreams(5:35) Numbers as the Archetype of Wholeness (Self)(6:20) Numbers as Autonomous Entities(7:18) Numbers, Psychoid, Unus Mundus(9:32) Numbers and Synchronicity(11:17) Numbers: Link between Psyche and Matter(13:50) The Psychology of the Number 1(17:08) The Psychology of the Number 2(25:00) The Psychology of the Number 3(35:06) The Psychology of the Number 4(46:46) Esoteric Meaning of Numbers (5-10)(51:55) Conclusion
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The Swiss psychiatrist and psychoanalyst Carl Jung studied astrology for over 40 years, and was primarily interested in the way astrology could help to explore the psyche. For Jung, astrology represents the sum of all the psychological knowledge of antiquity. The notion of seeing mythic narratives through patterns in the heavens is one of the earliest attempts to link the outer world with the inner world.
The well-known Hermetic dictum, “As above, so below,” is key to astrology. It is the idea that man (the microcosm), is influenced by the universe (the macrocosm). That is to say, truths about the nature of the cosmos may be inferred from truths about human nature, and vice versa.
At the exact moment of birth, each person receives the typical qualities of the libido or energy which is characteristic of him or her. Time, or the moment understood as a peculiar form of energy, seems to coincide with our psychological condition. For Jung, this leads to a peculiar hypothesis, that our personality does not have to do with the position of the stars, but rather with the qualitative effect of time, also called synchronicity, based on the ancient Stoic concept of cosmic sympathy.
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⌛ Timestamps
(0:00) Introduction(3:54) The Zodiac: Wheel of Life(5:06) The Basics of Astrology (9:37) Microcosm and Macrocosm(10:44) Astrology becomes Astronomy(11:48) Astrology and Carl Jung(17:12) Astrology as Ancient Psychology(20:02) Astrological Age and Precession of the Equinoxes(23:12) Qualitative Time(27:02) Astrology and Synchronicity(28:23) Sympatheia: Cosmic Sympathy(29:00) Psychoid and Unus Mundus, Pleroma, Anima Mundi(30:00) Planets as Archons (Gnosticism)(30:50) Spirit of the Depths and Spirit of the Times(32:28) Jung’s Thoughts on Astrology Before Death(33:15) Fate and Free Will(36:13) Individuation and Daimon (Soul-Image)(38:20) Exoteric and Esoteric Astrology(39:25) Aquarius: The Coming New Aeon(43:31) Conclusion
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Angels have fascinated human consciousness since the beginning of time. The word angel derives from the Greek angelos, which is the default translation of the Biblical Hebrew term mal’ākh (literally “messenger”). The angel is a messenger between God and mankind.
Whether we talk about angels, daimons, djinns, fairies, or any other of such beings, they all hold something in common, despite their difference in appearance, namely, they are all archetypal images of the same fundamental pattern, the archetype of the ethereal being. These spirits coexist with us; they just exist at another level of reality.
As the archetypal image of the call, the angel initiates individuation, the journey towards wholeness of personality (the Self), as well theosis (union with God). Therefore, angels can help us both psychologically and spiritually. The integration of the angel archetype allows us to examine the nature of our essence or soul, the uniqueness that asks to be lived in each of us, and that unfolds itself during our lifetime. Thus, angels carry our true vocation, which is a calling, towards the meaning of our life.
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⌛ Timestamps
(0:00) Introduction(2:22) Angels in Zoroastrianism(3:33) Ba-soul, Genius, Daimon(6:25) The Transmigration of Souls and Reincarnation(8:10) Djinns, Fairies, Elementals(9:10) The Archetype of The Ethereal Being(9:50) Subtle bodies(10:18) The Role of Angels in the Creation of Evil(12:42) The Purpose and Motivation of Angels (14:35) The Anthropos (Primeval Man)(15:24) The Celestial Hierarchy: First Choir(17:20) The Celestial Hierarchy: Second Choir(17:53) The Celestial Hierarchy: Third Choir(20:40) Swedenborg and Blake(22:12) The Psychology of Angels(27:23) The Angel of Death(27:55) The Angel’s Call (30:16) Angels: Individuation and Theosis(32:58) Angels and The Numinous(34:13) The Invocation of Angels(36:08) Angels and Dreams(37:05) Jacob’s Ladder and Soul Geography(38:38) Wrestling with The Angel(40:40) The Integration of The Angel Archetype(42:16) Conclusion
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The Wise Old Man or Sage is an archetype that is recognised by almost everyone, be it in stories, games, movies, or everyday life. In myth he is often shown as one living in isolation, meditating and living a simple life deep in a forest, in the mountains, or in other uninhabited places. The Wise Old Man is a lover of wisdom, and uses his experience to guide others. He is portrayed as a mysterious person or a wizard, in contact with nature and the numinous and unseen forces that permeate our existence.
The Wise Old man appears as a teacher of wisdom such as King Solomon from the Bible. In Hermeticism, he is Hermes Trismegistus, the fount of all wisdom and the teacher of the mystery of all ages. In China, the sage is Lao Tzu ("old man" or "old master"), the founder of Taoism, while in India there are the sadhus and yogis. In Arthurian Legend he is Merlin, in Nietzsche he appears as the prophet Zarathustra, and in Carl Jung as Philemon. In modern popular fiction we have Yoda, Gandalf and Dumbledore, among others.
In the individuation process (the lifelong journey towards psychic wholeness), the archetype of the Wise Old Man is late to emerge, and is therefore seen as an indication of the Self (the total personality).
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⌛ Timestamps(0:00) Introduction(1:35) The Symbolism of the Desert(3:30) The Hermit and The Wandering Ascetic (5:00) The Wise Old Man Archetype(12:32) Senex and Puer Aeternus(14:47) The Dark Side of The Wise Old Man(18:34) The Wise Old Man and The Hero(19:44) The Dangers of Identifying as The Sage(21:00) The Hermit in Tarot (24:35) The Hermit and The Madman Archetype(27:18) Facing Death in Old Age(28:08) The Forgotten Art of Solitude(32:48) The Sage’s Journey: The Search for Truth(35:20) The Eternal Inner Centre(37:24) The Book of Ecclesiastes: Meaninglessness(38:47) The Truth Shall Set You Free(39:50) Conclusion
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The Quest for the Holy Grail has fascinated the Western consciousness for a long time. It epitomises the true spirit of Western man and is, in many ways, the myth of Western civilisation. It is a perennial and timeless pattern that expresses fundamental concerns of the human condition.
The Holy Grail is a mysterious object guarded by a king in a hidden castle. It has been described as a cup, dish, or a magical stone that can provide healing powers, immortality, eternal youth, and unlimited nourishment. It represents the fulfilment of the highest spiritual potentialities in human consciousness, which endows the world with a symbolic and spiritual meaning. The quest for the Holy Grail is always more or less the same, it is the hero’s journey, at the end of which one obtains the “treasure hard to attain.” It is the search for that which makes life most meaningful.
Psychologically, the Holy Grail—like the philosophers' stone—is a symbol of the Self, the psychic totality and ultimate wholeness of the human being. The soul which represents the life principle, is that wondrous vessel which is the goal of the quest, whose final secret can never be revealed, but must ever remain hidden because its essence is a mystery.
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⌛ Timestamps(0:00) Introduction (2:44) Perceval and the Grail(9:35) The Continuations of the Grail Legend(10:35) The Grail and The Philosophers’ Stone(13:46) From Grail to Holy Grail(23:17) Holy Grail: The Spirit of Western Man(24:41) The Treasure Hard to Attain(26:10) The Eternally Alone(27:52) The Holy Grail as the Self(29:19) Balancing Light and Dark(33:12) Merlin: The Wise Old Man Archetype(36:53) ConclusionThank you for your support.
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Fairy tales fascinate us and give us a sense of warmth and home-coming that comes from the mythical realm of the imagination, a necessary complement to our everyday life. We are fundamentally story-telling creatures, and there is much we can learn by reflecting on the fairy tales heard in childhood. They seem almost magical because they connect us with emotions deeply buried within that cannot find expression in outer life, because as we grow up, the world of imagination is shunned by our peers, considered as unproductive and good for nothing.
Fairy tales can provide us with a sense that we are not alone in our life struggles. Humans have faced these struggles in one form or another since the beginning of time, and fairy tales represent this fundamental concern of the human condition.
Psychologically, fairy tales reflect our inner landscape, and the characters can represent aspects of our own personalities. Jungian analyst Marie-Louise von Franz writes: "Fairy tales are the purest and simplest expression of collective unconscious psychic processes. Therefore, their value for the scientific investigation of the unconscious exceeds that of all other material. They represent archetypes in their simplest, barest, and most concise form."
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⌛ Timestamps(0:00) Introduction(3:43) What are Fairy Tales?(8:15) The Origin of Fairy Tales(11:39) Faërie, Fairies and Eucatastrophe(13:00) Fairy Tales and Collective Unconscious(18:19) The Interpretation of Fairy Tales(21:31) Rituals and Archetypal Stories(22:15) The Most Ancient Form of Tale(23:16) Individuation in Fairy Tales(25:14) The Three Feathers(28:42) Interpretation: The Three Feathers(30:39) Rumpelstiltskin(34:05) The Frog King or Iron Henry(37:15) Beauty and The Beast(40:15) Hansel and Gretel(43:06) Sleeping Beauty or Briar Rose(46:42) Conclusion
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The Devil goes by many names: Satan, Lucifer, The Great Beast, Beelzebub, The Prince of Darkness. He is the adversary, the accuser, the tempter, the deceiver, and the one who divides from God. The Devil is incredibly wicked and evil, but also intelligent and witty – he is the father of all tricksters – that is what makes him so dangerous. The English word “devil” derives from the Greek diábolos (“the one who divides”). Diabolic is the term in contemporary English. The Greek verb dia-bollein literally means to tear apart. These divisions occur in almost every facet of our lives: race, sex, religion, politics, and economics. The demonic is an inversion of order.
Temptation is the ordinary activity of the devil. It is a real thing for us in each and every day. It begins with deception, buying into the lies of the devil, who promises good, only to deliver evil. The goal of this is to create division or inner conflict in ourselves. In despair, we numb ourselves with pleasure or diversion, which can lead to addiction. Hell is that state of mind which has abandoned itself so completely to a given sin that it cannot act independently of that sin.
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⌛ Timestamps(0:00) Introduction(1:18) Daimon(2:06) Pan: The God of Panic and Pandemonium(3:24) Scapegoating, Projection, God-Complex(5:38) The Devil: The One Who Divides(7:06) The Characteristics of the Diabolic(9:05) Deals with the Devil(13:30) Archetypes, Ego-Inflation, and Delusion(14:35) The Fall from Paradise (Felix Culpa)(16:52) The Devil and Christ as Lucifer (Morning Star)(20:09) Satan (The Adversary) and Job(23:52) The Ultimate Tragic Story (24:29) The Harrowing of Hell(25:16) Satanism: Evil Disguised as Good(27:02) The Psychological Activities of The Demonic (31:08) Carl Jung on the Devil (Shadow)(33:23) The Devil in The Major Arcana(34:13) The One-Sided Western Image of God(36:50) Summum Bonum: The Highest Good(37:22) Privatio Boni: The Absence of Good(37:56) Deus Absconditus: The Hidden Dark Side of God(39:00) The Apocalypse (Revelation) and Enantiodromia(43:00) Conclusion
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The fool is one of the most relatable, intriguing and recurring figures in the world. There have been fools who have caused surprise and laughter since time immemorial. We worship folly by seeing it in people and in the world and by willingly displaying it in ourselves. It is one of the timeless archetypes, which we all inherit at birth.Many of us suffer from the absence of the fool in our lives. Frenetic and upright, we take ourselves too seriously. As William Shakespeare said, “All the world’s a stage, and all the men and women merely players.” Forgetting that playfulness is a basic human need, we wonder why we so easily become bored and exhausted, losing all capacity for spontaneity, authenticity, and passion. The antidote to this would be to give the fool archetype some space in our lives.“The soul demands your folly; not your wisdom.” - Carl Jung
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⌛ Timestamps
(0:00) Introduction(2:00) In Praise of Folly(3:45) The Wise Fool (5:15) The Fool as Truth-Teller(6:24) Fool, Clown and Trickster(10:24) The Medieval Court Jester(13:54) The Shakespearean Fool(14:38) Parsifal: The Quest for The Holy Grail(17:47) Don Quixote (20:02) Dostoevsky’s The Idiot(22:17) The Fool as Hero(22:54) Ivan The Fool(24:50) The Fool’s Journey (Tarot)(27:57) The Number Zero in The Fool(29:32) Symbolic Transformations of The Fool in Tarot(31:42) The Fool: Precursor to Transformation(34:44) The Dark Side of The Fool(36:04) The Fool and the Child Archetype(36:45) The Fool: The Inferior Function(38:08) The Holy Fool
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Nightmares. We all have them. But what exactly do they mean? Why do we have bad dreams? Is there any psychological meaning behind them? Nightmares are the source of much of the horror we see in stories, myths, movies and games. They are an encounter with the dark side of the unconscious, which often includes facing some of the most painful aspects of who we are. And one does not know what that part of oneself is, until one confronts it.
Nightmares are the most substantial and vitally important dreams, and are of therapeutic value. They wake us up with a cry, as if all our repressed content forms a bubble which expands until it bursts one night, and we experience a nightmare. They are the shock therapy nature uses on us when we are too unaware of some psychological danger, and shock us out of deep unconscious sleepiness about some dangerous situation. As if the unconscious says, “Look here, this problem is urgent!” The psyche tells us to “wake up” and face what we have neglected. The majority of nightmares represent opportunities for personal healing through much-needed emotional release.
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⌛ Timestamps(0:00) Introduction(3:00) Dream-Motifs in Nightmares(3:37) Lilith: The First Nightmare(5:07) The Origin & Folklore of Nightmares(9:09) Non-REM Sleep (Night Terrors)(10:36) REM Sleep (Nightmares)(11:43) Nightmare in Dostoevsky’s Crime and Punishment(15:40) Fever Dreams and Franz Kafka(17:36) Post-Traumatic Nightmares and Recurring Nightmares(19:00) Precognitive Nightmares(20:36) Carl Jung and The Meaning of Dreams(26:07) The Shadow and Nightmares(28:32) The Devouring Mother Archetype(30:39) Active Imagination(33:08) Lucid Dreaming(36:14) Nightmares and Artists(37:40) Nightmare Artists: Beksiński and Giger
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Shamanism is one of the oldest, if not the oldest system of healing known in the world. It forms the prototype from which many other forms of healing are derived, such as modern psychotherapy. The shamanic journey is an expression of the human condition, and despite the cultural differences around the world, the deeper structure appears to remain constant. A common thread seems to connect all shamans across the planet. An awakening to other orders of reality, the experience of ecstasy, and an opening up of visionary realms form the essence of the shamanic mission.
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⌛ Timestamps
(0:00) Introduction(4:12) The Shamanic Call(7:52) Becoming a Shaman(9:20) Symbols of the Self: Animal Spirits(11:28) The Three Worlds: Shamanic Cosmos(12:15) The Gold in the Shadow(13:54) The Underworld: Death(15:56) The World Tree(18:24) The Sky Realm: Awakening(20:31) The Return to the People(22:02) The Shaman’s Shadow(23:10) Beware of Unearned Wisdom(24:52) Archaic Techniques of Ecstasy(28:10) Carl Jung and Shamanism(31:02) Psychologist: Healer of the Soul
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We all have a particular personality type, and at the same time, we are all unique. To partake in the journey of discovering who we truly are, it is necessary for us to know our true and authentic personality. The quest to know ourselves allows us to better understand the complexity and intricacies of the human condition, improve our relationship with ourselves, with others, and with the world.
Carl Jung’s model of typology is not a system of character analysis, nor is it a way of labelling oneself or others. Much as one might use a compass to determine where one is in the physical world, Jung’s typology is a tool for psychological orientation.
The main aspects are the attitude types: extraversion and introversion, and the psychological functions: feeling, thinking, sensation and intuition.
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⌛ Timestamps(0:00) Introduction(0:27) Introversion and Extraversion(5:48) Example of Introvert with Extravert(7:50) The Four Psychological Functions(8:36) Libido(9:16) Thinking and Feeling(10:47) Feeling, Emotion, Affect(11:50) Sensation and Intuition(14:42) Myers-Briggs Type Indicator (MBTI)(16:45) Dominant Function (18:00) Differentiation and Distorted Types(20:05) Auxiliary Functions(21:48) Inferior Function(27:10) Conclusion
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The legendary figure of Hermes Trismegistus (Hermes Thrice Great) is the inspiration for the spiritual teachings known as Hermeticism. He is a syncretism (joining) of the Greek deity Hermes, the winged messenger of the Gods, and his Egyptian counterpart, the Ibis-headed moon god Thoth.
The Way of Hermes involved altered states of consciousness in which practitioners went through a training regime that involved luminous visions, spiritual rebirth, cosmic consciousness, and union with the divine beauty of universal goodness and truth to attain the salvational knowledge known as gnosis.
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⌛ Timestamps
(0:00) Introduction(3:43) Renaissance of Hermeticism(9:33) Technical and Religio-philosophical Hermetica(11:38) Where to start?(15:53) Gnosis(18:36) Hermeticism and Gnosticism(21:40) Eusebeia(22:50) The Hermetic Universe: Ogdoad, Ennead, the One(25:20) The Three Worlds: God, Cosmos, Man(28:03) The Three Faculties: Logos, Gnosis, Nous(29:08) Corpus Hermeticum: Introduction(30:48) The Vision of Poimandres (Nous)(37:05) Corpus Hermeticum: Hermes and Tat(43:05) The Discourse on the Ogdoad and Ennead(46:22) Writing as Healing or Poison (Pharmakon)(48:24) The Illusion of Death(50:30) Man as a Divine Being
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Philosophy is a mode of life, an act of living, and a way of being. Modern philosophy has forgotten this tradition, and philosophical discourse has all but overtaken philosophy as a way of life. Philosophy is not just an intellectual discipline, which can get abstract and divorced from the real world, but is most importantly a way of life that teaches us how to best live our lives.
Philosophy is a mode of existing in the world, which has to be practiced at each instant, and the goal of which is to transform the whole of the individual’s life. Real wisdom does not merely cause us to know: it makes us “be” in a different way.
Ancient philosophy proposed to mankind an art of living. By contrast modern philosophy appears above all as the construction of a technical jargon reserved for specialists.
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━━━━━━━━━━━━━⌛ Timestamps(0:00) Introduction(2:18) Philosophy as a Way of Life(7:12) Socrates(8:53) Master of Dialogue: Know Thyself(13:30) Plato (15:58) Idealism: Platonic Forms(17:15) Parable of the Cave(19:33) Plato’s Cave in The Matrix(20:16) Plato’s Tripartite Theory of the Soul(22:36) Philosophy as an Exercise of Death(24:56) Aristotle(27:06) Hellenistic Schools(28:25) Cynicism(31:45) Pyrrhonism(34:46) Stoicism(39:45) Premeditatio Malorum(41:03) Memento Mori(42:24) Voluntary Discomfort(43:54) Epicureanism(50:12) Similarities Epicureanism & Stoicism(50:57) Neoplatonism(57:45) View from Above: Cosmic Consciousness
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The wounded healer refers to the capacity to be at home in the darkness of suffering and there to find germs of light and recovery. It is the archetype at the bottom of all genuine healing procedures. As long as we feel victimised, bitter and resentful towards our wound, and seek to escape from suffering it, we remain inescapably bound to it. This is neurotic suffering, as opposed to the authentic suffering of the wounded healer which is purified. The wound can destroy you, or it can wake you up. As Carl Jung wrote, "The doctor is effective only when he himself is affected. Only the wounded physician heals."
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━━━━━━━━━━━━━⌛ Timestamps(0:00) Introduction: The Wounded Healer(1:39) Chiron: The Wounded Healer(4:03) Asclepius: The Greek God of Healing(6:13) Asclepieia: Healing Temples(11:12) The Importance of Death(15:06) The Wound as Initiation: Hero’s Journey (17:30) The Sacred and The Profane(19:59) The Wound as Initiation: Shamanism (21:49) Compensatory function(22:51) Repetition Compulsion(23:32) Pharmakon: Poison and Cure(24:26) Therapist as Wounded Healer(29:49) Conclusion
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Hell is understood as the archetype of ultimate suffering. It is no imaginary place, but rather a state of consciousness that we all experience at some point in our lives. Hell is an unavoidable journey in life. In ancient mysteries or rituals of passages, the hero must descend into a dark place in order to give birth to a new consciousness and gain access to a new stage of life. It is the most profound psychological death and rebirth of the self.
We will be exploring the journey into hell as the path to self-knowledge, self-transformation, and ultimately, self-transcendence. Only in the region of danger can one find the treasure hard to attain. As Carl Jung stated, “No tree, it is said, can grow to heaven unless its roots reach down to hell.”
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━━━━━━━━━━━━━⌛ Timestamps(0:00) Introduction: Concept of Hell(2:33) Hell is Other People(3:56) The Therapist and The Journey into Hell(5:15) Paradise Lost(6:12) Divine Comedy: Introduction(10:21) Divine Comedy: Hell(14:05) Faculty of Knowing and Faculty of Choosing(16:05) Divine Comedy: Purgatory(18:30) Divine Comedy: Heaven(19:58) Salvation as Individuation (21:15) Marriage of Heaven and Hell (25:32) The Red Book: Descent into Hell(35:08) Conclusion
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