Eternalised

In 1952, at the age of seventy-six, Carl Jung wrote Answer to Job in a single burst of energy and with strong emotion. He completed it while ill, following a high fever, and upon finishing, he felt well again. The book explores the nature of God, particularly what Jung perceived as God's dark side, a theme that preoccupied him throughout his life. In it, the theology first explored in the Red Book—the progressive incarnation of God, and the replacement of the one-sided Christian God with one that encompasses evil within it—found its clearest expression. This makes Answer to Job one of Jung's most controversial works. Jung wrote in a letter that the book, “released an avalanche of prejudice, misunderstanding, and above all, atrocious stupidity.”The fundamental idea in Answer to Job is that the pair of opposites is united in the image of Yahweh. God is not divided but is an antinomy—a totality of inner opposites. This paradox is the essential condition for His omniscience and omnipotence. Love and Fear, though seemingly irreconcilable, coexist at the heart of the divine.The story of Job follows a righteous man whose faith is tested by Satan with God's permission. Job loses his wealth, children, health, and the support of his friends, who insist he must be guilty. His cries for justice go unheard, so that Satan's cruel wager can proceed undisturbed. God allows the innocent to suffer. Still, Job is certain that somewhere within God, justice must exist. This paradox leads him to expect, within God, a helper or an “advocate” against God.Jung flips the traditional understanding of Christ's work of redemption: it is not an atonement for humanity's sin against God, but a reparation for a wrong done by God to man.“God has a terrible double aspect: a sea of grace is met by a seething lake of fire, and the light of love glows with a fierce dark heat of which it is said, “ardet non lucet”—it burns but gives no light. That is the eternal, as distinct from the temporal, gospel: one can love God but must fear him.”When Jung was once asked how he could live with the knowledge he had recorded in Answer to Job, he replied, “I live in my deepest hell, and from there I cannot fall any further.”

Carl Jung published his book Psychological Types in 1921, introducing four functions of consciousness: thinking, feeling, sensation and intuition, and the two attitudes through which these four functions are deployed: introversion and extraversion. Jung's functions follow a fourfold structure, which is typical of the archetype of the Self. We are dealing with the archetype of the differentiation of consciousness, which helps you to become who you are meant to be. Jung combined function types and attitude types to describe, in turn, eight function-attitudes. These were the psychological types in Jung's original description. However, very few of us, even among psychologists, can recognise the eight function-attitudes described by Jung.Jungian psychologist John Beebe expands on Jung's work on types, extending the fourfold model to an eightfold model of personality, as well as associating an archetype with each type. The first four archetypes are: the hero/heroine, the father/mother, the puer aeternus/puella aeterna, and the anima/animus. These are ego-syntonic, as they align harmoniously with the needs and goals of the ego. As for the other four function-attitudes, we enter the realm of the shadow, or the ego-dystonic personality, which includes: the opposing personality, the senex/witch, the trickster and the demonic/daimonic personality.We may see these eight archetypes as different personalities within the vast theatre of the unconscious. They too have a role to play in our lives, seeking to express themselves outwardly. It is by integrating these archetypes of the collective unconscious that we truly become an individual. This process is at the heart of individuation. It is the journey of discovering your essence—who you were meant to be. When an inner situation is not made conscious, it happens outside, as fate. If we do not gain control over the images within us, we run the risk of them gaining control over us.

Carl Gustav Jung (1875 – 1961). The man who looked into the depths of the soul, and bestowed his gifts to humanity. My life is a story of the self-realisation of the unconscious. Everything in the unconscious seeks outward manifestation, and the personality too desires to evolve out of its unconscious conditions and to experience itself as a whole. - Jung

In her 1984 book, Goddesses in Everywoman: Powerful Archetypes in Women's Lives, psychiatrist and Jungian analyst Jean Shinoda Bolen delves into seven feminine archetypes within woman's psyche, based on the goddesses of ancient Greece, whose names and mythologies have endured for more than three thousand years. Myths are not mere fictitious stories or fantasies of the human mind, but perennially recurring patterns that describe fundamental concerns of the human condition. What fulfils one woman may mean little to another, depending on which feminine archetype is constellated (or activated). Knowledge of the feminine archetypes provides women with vital information about their psychological difficulties, allowing them not just to understand themselves, but also their relationship with others. They also explain some of the difficulties and affinities women have with men. Knowledge of the “goddesses” provides useful information for men too. Men who want to understand women better can use feminine archetypes to learn that there are different types of women and what to expect from them. When you recognise the forces influencing you, you move closer to fulfilling the age-old maxim, “know thyself.” If you can learn about your own patterns of being, you can save yourself from some suffering.

The crisis in mature masculinity is very much upon us. Men feel anxious, on the verge of feeling impotent, helpless, frustrated, unloved, unappreciated, and often ashamed of being masculine. Something vital is missing in the many lives of men. For students of mythology and Jungian psychology, there is hope. The external deficiencies we face—absent fathers, immature role models, a lack of meaningful rituals, and the scarcity of ritual elders—can be overcome if we look within ourselves, and turn towards the archetypes of the mature masculine within our unconscious. In King, Warrior, Magician, Lover: Rediscovering the Archetypes of the Mature Masculine, Robert Moore and Douglas Gillette explore the difference between Boy psychology or the archetypes of immature masculinity and Man psychology or the archetypes of mature masculinity, as well as their shadow sides. “The more beautiful, competent, and creative we become, the more we seem to invite the hostility of our superiors, or even of our peers. What we are really being attacked by is the immaturity in human beings who are terrified of our advances on the road toward masculine or feminine fullness of being.”

Confusion, wandering, isolation, darkness, disorientation—all evoke the labyrinth, a complex network of paths in which it is difficult to find one's way out. Or do they? The labyrinth's original meaning has been entirely distorted, which is only to be expected from such a perplexing symbol. Today, the labyrinth is found everywhere: in architecture, art, books, movies, and games. The labyrinth is an archetype, a primordial image that dates back to the Bronze Age (around 2500 to 2000 BC), making it one of the oldest symbols. The archetypal image of the labyrinth fundamentally expresses the path of life, full of dark corners and unexpected turns. If we overcome them, we are transformed and enlightened – if not, we become disoriented and find life meaningless. The labyrinth is an archetype, a primordial image that dates back to the Bronze Age (around 2500 to 2000 BC), making it one of the oldest symbols. It encompasses various images: the path of life, the Earth Mother, birth, dance, warding off evil, initiation, liminality, the descent into the underworld, symbolic death and rebirth, the journey to the Self, the alchemical Great Work and the pilgrim's spiritual journey.

Animals have been an integral part of human existence since our earliest origins. They are deeply ingrained within us and play a crucial role in the unconscious. In various religions, animals are revered as gods. Swiss psychiatrist and psychologist Carl Jung frequently remarked that animals embodied the divine aspect of the human psyche. He wrote a bold statement for a thinker of his era, "Even domestic animals, to whom we erroneously deny a conscience, have complexes and moral reactions.” We belong to the animal kingdom, and knowing this is part of the individuation process, the journey towards wholeness. Yet, we seem to have forgotten our roots. The animal is a symbol of the Self. It embodies the complete wisdom of nature yet does not possess the light of human consciousness. Animals are deeply connected to a “secret” order within nature itself and the absolute knowledge of the unconscious, living according to their own inner laws beyond human notions of good and evil. Animals live exactly as they were meant to live, and grasp a sense of wholeness instinctively, rather than intellectually. They are the ones who can lead us to this source of natural life.

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.

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. ☕ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Donate a coffee⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⭐ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Support on Patreon⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠

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.

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.

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.

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.”

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. ☕ ⁠⁠⁠⁠⁠⁠⁠Donate a coffee⁠⁠⁠⁠⁠⁠⁠ ⭐ ⁠⁠⁠⁠⁠⁠⁠Support on Patreon⁠⁠⁠⁠⁠⁠ ━━━━━━━━━━━━━ ⌛ 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

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. ☕ ⁠⁠⁠⁠⁠⁠Donate a coffee⁠⁠⁠⁠⁠⁠ ⭐ ⁠⁠⁠⁠⁠⁠Support on Patreon⁠⁠⁠⁠⁠ ━━━━━━━━━━━━━ ⌛ 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

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). ☕ ⁠⁠⁠⁠⁠Donate a coffee⁠⁠⁠⁠⁠ ⭐ ⁠⁠⁠⁠⁠Support on Patreon⁠⁠⁠⁠ ━━━━━━━━━━━━━ ⌛ 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

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. ☕ ⁠⁠⁠⁠Donate a coffee⁠⁠⁠⁠ ⭐ ⁠⁠⁠⁠Support on Patreon⁠⁠⁠ ━━━━━━━━━━━━━ ⌛ 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) Conclusion

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." ☕ ⁠⁠⁠Donate a coffee⁠⁠⁠ ⭐ ⁠⁠⁠Support on Patreon⁠⁠ ━━━━━━━━━━━━━ ⌛ 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

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. ☕ ⁠⁠Donate a coffee⁠⁠ ⭐ ⁠⁠Support on Patreon⁠ ━━━━━━━━━━━━━ ⌛ 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

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 ☕ ⁠Donate a coffee⁠ ⭐ ⁠Support on Patreon⁠ ━━━━━━━━━━━━━ ⌛ 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

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. ☕ ⁠Donate a coffee⁠ ⭐ ⁠Support on Patreon⁠ ━━━━━━━━━━━━━ ⌛ 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

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. ☕ Donate a coffee ⭐ Support on Patreon ━━━━━━━━━━━━━ ⌛ 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

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. ☕ Donate a coffee ⭐ Support on Patreon ━━━━━━━━━━━━━ ⌛ 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

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. ☕ Donate a coffee ⭐ Support on Patreon ━━━━━━━━━━━━━ ⌛ 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

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. ☕ Donate a coffee ⭐ Support on Patreon ━━━━━━━━━━━━━ ⌛ 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

☕ Donate a coffee ⭐ Support on Patreon 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." --- Send in a voice message: https://anchor.fm/eternalised/message

☕ Donate a coffee ⭐ Support on Patreon 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.” --- Send in a voice message: https://anchor.fm/eternalised/message

☕ Donate a coffee ⭐ Support on Patreon Loneliness, emptiness, and anxiety – these are the main complaints American existential psychologist Rollo May encountered over and over from his patients. In 1953, May published Man's Search for Himself, in which he explores these problems – that are perhaps more relevant than ever in our modern age. When society can no longer give us a clear picture of our values and standards, of what we are and what we ought to be, we are then thrown back on the search for ourselves. This is one of the few blessings of living in an age of anxiety. To venture causes anxiety, but not to venture is to lose oneself. To venture in the highest sense is precisely to become conscious of oneself. --- Send in a voice message: https://anchor.fm/eternalised/message

☕ Donate a coffee ⭐ Support on Patreon The term puer aeternus is Latin for eternal boy. Carl Jung used the term in the exploration of the psychology of eternal youth and creative child within every person. It is an archetype, and like all archetypes, has both a positive and a negative side. It can bring the energy, beauty and creativity of childhood into adult life, or thwart self-realisation and doom us to both unrealistic adolescent fantasies and experiencing life as a prison. The puer is the man-child who refuses to grow up, take responsibility, and face life's challenges, he expects other people, typically his parents, to solve all his problems. He tries to go as high as possible away from reality, ending up like Peter Pan, the boy who wouldn't grow up, who lives in Neverland, a place where people cease to age and are eternally young. The puer aeternus is also known as the Peter Pan syndrome. This has become an increasingly common problem in our modern age. Those who find themselves unable to commit to work, to form satisfactory relationships, to commit to the discipline of education, to carry the weight of responsibility, or who feel that their life has become meaningless, will find the integration of the archetype of eternal youth invaluable in their life. --- Send in a voice message: https://anchor.fm/eternalised/message

☕ Donate a coffee ⭐ Support on Patreon There is perhaps no figure in literature more fascinating than the trickster, appearing in various forms in the folklore of many cultures. Trickster is witty and deceitful. He is the timeless root of all the picaresque creations of world literature, and is not reducible to one single literary entity. Trickster tales have existed since ancient times, and has been said to be at the very foundation of civilisation and culture. They belong to the oldest expressions of mankind. Tricksters are the breakers of rules, agents of mischief, masters of deceit, and boundary crossers. He is an agent of change, and is amoral, not immoral. Trickster is at one and the same time creator and destroyer, giver and negator, he who dupes and who is always duped himself. Psychologically, the trickster is an archetype, part of the collective unconscious. Trickster is everywhere, he is an eternal state of mind. The integration of the trickster archetype allows us to go from being ruled by our own self-centred ego to a new way of living, in which one has integrity and relatedness. It allows us to become aware of our true emotions, behaviours, and thoughts, that our unconscious persona is hiding, and without which there is no individuation at all. --- Send in a voice message: https://anchor.fm/eternalised/message

☕ Donate a coffee ⭐ Support on Patreon Franz Kafka is one of the major figures of 20th century literature who received little public attention during his lifetime. He dealt with existentialist themes such as alienation, anxiety, disorientation and the absurd. His work is so original that the term Kafkaesque was coined to describe the atmosphere of his work: the nightmarish, bizarre or illogical situations. Throughout his works we see the strange dream-like mixture of perplexity and embarrassment play out, such as having some simple task to do that turns out to be so complex that it seems to have no end, and the notion of a grand organisation with its incomprehensible bureaucratic system that hovers invisibly over each individual, and has complete power over one's life. We will be focusing on three of Kafka's most popular works: The Metamorphosis, The Trial, and The Castle. --- Send in a voice message: https://anchor.fm/eternalised/message

☕ Donate a coffee ⭐ Support on Patreon Alchemy occupies a unique place in the collective psyche of humankind. Swiss psychiatrist and psychologist Jung discovered alchemy and devoted the remaining 30 years of his life to studying it, which he practically dug up from the dunghill of the past, for it was considered pseudoscience, a forgotten relic of history and despised field of investigation which he had suddenly revived. Alchemy allows one to achieve wholeness of personality, of aligning one's ego to the Self through a reconnection with the unconscious. For Jung, the task of alchemy was and has always been psychological. The end product is not material in nature, but rather spiritual. Alchemy is the art of expanding consciousness, of self-realisation. --- Send in a voice message: https://anchor.fm/eternalised/message