Podcasts about Edinger

The facelift is the ultimate reset for facial aging and the gold standard for tightening lax skin and restoring a more youthful look. If you want real, lasting improvement, nothing else comes close. Today's facelift is nothing like your grandmother's. That's why we're launching a new series to break down what facelifts really look like in 2025 and debunk the outdated myths that still linger from decades past. There's a lot of debate around facelifts, so in this series, Dr. Bass—along with Dr. Kylie Edinger in most episodes—dives into the latest research, personal insights, and what's actually happening in modern facelift surgery. Find out why Dr. Bass is exploring this topic in depth, why Dr. Edinger is joining him for this series during her advanced training, and what you'll get out of each episode, from common controversies to what happens during surgery and what to expect during recovery. Learn more about facelift surgery About Dr. Kylie Edinger Dr. Kylie Edinger is a plastic surgeon currently spending a year training as an aesthetic plastic surgery fellow with Dr. Bass and a host of other world class plastic surgeons at Manhattan Eye, Ear, and Throat Hospital in New York City. She's part of the prestigious Northwell Health program—one of the top aesthetic plastic surgery fellowships in the country. Before making her way to NYC, Dr. Edinger completed her plastic surgery residency at the University of Wisconsin. Follow Dr. Edinger on Instagram @kylieedinger About Dr. Lawrence Bass Innovator. Industry veteran. In-demand Park Avenue board certified plastic surgeon, Dr. Lawrence Bass is a true master of his craft, not only in the OR but as an industry pioneer in the development and evaluation of new aesthetic technologies. With locations in both Manhattan (on Park Avenue between 62nd and 63rd Streets) and in Great Neck, Long Island, Dr. Bass has earned his reputation as the plastic surgeon for the most discerning patients in NYC and beyond. To learn more, visit the Bass Plastic Surgery website or follow the team on Instagram @drbassnyc Subscribe to the Park Avenue Plastic Surgery Class newsletter to be notified of new episodes & receive exclusive invitations, offers, and information from Dr. Bass.   

We are exactly one month out from Pat's Run! Former ASU athletic trainer when Pat played at ASU and co-founder of Pat's Run, Perry Edinger stopped by the show to talk about the event this year. 

"Just experienced the breathtaking new album from Siberian atmospheric black metal legends GRIMA - Nightside! With a decade of mastery behind them, GRIMA unleashes a hauntingly beautiful tribute to the Siberian wilderness and the mystical Taiga. The album combines icy tremolo textures with ethereal folk elements, creating a sound as majestic as the ancient forests it honors. A must-listen for fans of atmospheric black metal! #Grima #Nightside #AtmosphericBlackMetal #SiberianMetal" Learn more about your ad choices. Visit megaphone.fm/adchoices

Anna Edinger arbeitet für https://hietzing.at. Gern besucht sie ihr Geschäft und stellt es mit einem Artikel und Fotos gratis vor. Hören Sie mehr über ihre Arbeit im Podcast.

Above Photograph © Claudio Edinger When it comes to photography, Claudio Edinger has a Midas touch. Equally celebrated for his immersive photo series, the intimacy of his portraits, and his aerial views that conjure a sense of the eternal through selective focus, his compulsion for research drives adjustments to his photographic strategy from one project to the next. In today's show, we unpack the many facets of Claudio's storied career, from his arrival in New York and early documentation of Brooklyn's Hasidic community in the late 1970s to the environmental portraits he made inside Manhattan's infamous Chelsea Hotel, and beyond.  Learn the backstory to his fortuitous connection with master portraitist Philippe Halsman, and the influence this had on his photographic vocabulary. We also discuss Claudio's aerial imagery made from helicopters and drones, and debate the slippery slope between noteworthy content, image quality, and resolution. As a longtime disciple of meditation, Claudio's approach to photography is equally influenced by the underlying flow of energy essential to life on this planet, which led him to state, “I'm open to whatever the universe brings my way. But the universe has to conspire in your favor. My whole life has been like that. I've been guided. My intuition brings me to places, and the place drags me into it.” Guest: Claudio Edinger Episode Timeline: 3:03: Claudio's beginnings in photography while studying economics in Sao Paulo, and his first exhibit at the Sao Paulo Museum of Art. 4:55: A move to New York in 1976 and a two-year project on Brooklyn's Hasidic community. 8:42: Connecting with master portrait photographer Philippe Halsman, and how this expanded Claudio's vocabulary as a photographer. 15:35: A move to the Chelsea Hotel and a new photographic strategy to make environmental portraits of the building and its residents. 19:52: The influence of August Sander's work, and Claudio's pursuit of intimacy to create images with universal meaning. 25:22: The organic path of Claudio's photographic approach, and how he developed his selective focus technique.  28:15: Episode Break 29:06: The predictable visual effect of a Hasselblad's square frame, combined with a tripod and flash for portraits of patients in a Brazilian insane asylum. 33:06: Using the same techniques to capture the insanity inside an institution, as well as to photograph the institutionalized insanity of Brazilian Carnival.  37:51: Claudio's assignment work, plus his time as a New York paparazzo and the lessons this taught him.  39:28: Claudio's experience as a war photographer in El Salvador, and the urgency of living connected to war.  43:42: Shifting to a 4x5 Toyo camera to further explore the tilt-shift look of selective focus.   48:57: The shortcomings of large format that forced Claudio to shift to digital and then discover aerial photography.   54:17: Comparing aerial photos from a helicopter with those made from a drone, plus Claudio's thoughts on viewing the world from the point of view of eternity. Guest Bio: Claudio Edinger is one of Brazil's preeminent photographers. After studying economics at Mackenzie University in São Paulo in the early 70s, he turned his attention to photography, and he hasn't stopped since.  Edinger moved to New York City in 1976, and during the 20 years he spent in the US, he completed immersive photo essays about the Hasidic community of Brooklyn, the denizens of Manhattan's Chelsea Hotel, and habitués of LA's Venice Beach. He also freelanced for Brazilian and North American publications such as Veja, Time, Life, Rolling Stone, and The New York Times Magazine, among many others.  The author of more than twenty books, Edinger's photographs have been collected worldwide and exhibited by institutions such as New York's International Center of Photography, the Los Angeles County Museum of Art, the Maison Europeénne de la Photographie in Paris, and the São Paulo Museum of Art, to name but a few. Edinger has received many honors for his work, including the Ernst Haas Award, the Hasselblad Award, the Higashikawa Award, and the Leica Medal of Excellence, which he received twice.  Always seeking new approaches to his work, Edinger has explored a wide range of camera formats and photographic techniques over the course of his career. In 2000, he began working with a large format camera, using selective focus to approximate human vision, and in 2015, he started an exploration of aerial photography—a theme that continues to this day. Stay Connected: Claudio Edinger Website: https://www.claudioedinger.com/ Claudio Edinger Instagram: https://www.instagram.com/claudioedinger/ Claudio Edinger Facebook: https://www.facebook.com/claudio.edinger/ Claudio Edinger Wikipedia page: https://en.wikipedia.org/wiki/Claudio_Edinger Claudio Edinger Chelsea Hotel book: https://www.abbeville.com/collections/just-released/products/the-chelsea-hotel End Credits: Host: Derek Fahsbender Senior Creative Producer: Jill Waterman Senior Technical Producer: Mike Weinstein Executive Producer: Richard Stevens

Scitalis' "Maledictum" is a decent effort in the black metal genre, but it fails to truly stand out. The album, inspired by Sweden's witch trials, offers a raw and intense sound with fast tremolo picking and blast beats1. While the concept is intriguing, the execution leaves something to be desired. The band's attempt to capture the agony and anger of the historical period is admirable, but the relentless intensity becomes monotonous after a while. The tracks blend together, lacking memorable hooks or standout moments. The production is appropriately raw, but at times it hinders rather than enhances the listening experience. Scitalis shows some growth since their debut EP5, but "Maledictum" doesn't quite reach its full potential. The album's themes of despair and wrath are present, but they don't resonate as deeply as one might hope. While fans of raw black metal might find something to appreciate here, casual listeners may struggle to connect with the material. Overall, "Maledictum" is a passable black metal release that fails to leave a lasting impression. It's neither terrible nor exceptional, landing squarely in the realm of mediocrity. Learn more about your ad choices. Visit megaphone.fm/adchoices

In this week's episode of the 3 Pillars Podcast we will be concluding our study on the 12 Male Archetypes. What can you learn from these archetypes about yourself and others? How can we apply our Christian faith to strengthen who we are and find our true purpose? SUBSCRIBE TO THE NEW PODCAST CHANNEL HERE: https://www.youtube.com/@3PillarsPodcast God bless you all. Jesus is King. “But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.” ‭‭Romans‬ ‭5‬:‭8‬ ‭KJV‬‬ I appreciate all the comments, topic suggestions, and shares! Find the "3 Pillars Podcast" on all major platforms. For more information, visit the 3 Pillars Podcast website: https://3pillarspodcast.wordpress.com/ Don't forget to check out the 3 Pillars Podcast on Goodpods and share your thoughts by leaving a rating and review: https://goodpods.app.link/3X02e8nmIub Please Support Veteran's For Child Rescue: https://vets4childrescue.org/ Stay connected with Joe Russiello and the "Sword of the Spirit" Podcast: https://www.swordofthespiritpodcast.com/ Join the conversation: #3pillarspodcast References 1. Jung, C. G. (1968). *The Archetypes and the Collective Unconscious*. Princeton University Press. 2. Rohr, R. (2014). *Eager to Love: The Alternative Way of Francis of Assisi*. Franciscan Media. 3. Edinger, E. F. (1992). *Ego and Archetype: Individuation and the Religious Function of the Psyche*. Shambhala Publications. 4. Pearson, C. S. (1991). *Awakening the Heroes Within: Twelve Archetypes to Help Us Find Ourselves and Transform Our World*. HarperCollins. 5. Rohr, R. (2016). *The Divine Dance: The Trinity and Your Transformation*. Whitaker House. #podcast #archetype --- Support this podcast: https://podcasters.spotify.com/pod/show/chase-tobin/support

In this College Deep Dive, Rick Edinger the Associate Professor of Music Theater and the Area Chair of Acting and Music Theater at Carnegie Mellon University and Charlie Murphy, the Director of MTCA discuss:  How CMU has evolved under new leadership   How important are academics at CMU  What of the application package do faculties actually look at? Do they watch to the very end?  Check out our MTCA Events HERE!  If you have any questions about the college audition process, feel free to reach out at mailbag@mappingthecollegeaudition.com. If you're interested in working with MTCA for help with your individualized preparation for your College Audition journey, please check us out at mtcollegeauditions.com, or on Instagram or Facebook.  Follow Us!  Instagram: @mappingthecollegeaudition YouTube: @MTCA (Musical Theater College Auditions)  TikTok: @mtcollegeauditions  Charlie Murphy:@charmur7  About MTCA:  Musical Theater College Auditions (MTCA) is the leader in coaching acting and musical theater students through the college audition process and beyond with superlative results. MTCA has assembled a roster of expert artist-educators who can guide students artistically, organizationally, strategically, and psychologically through the competitive college audition process. MTCA provides the tools, resources, and expertise along with a vast and strong support system. They train the unique individual, empowering the artist to bring their true, authentic self to their work. MTCA believes that by helping students reveal their potential it allows each school to connect with those who are truly right for their programs, which in turn guides each student toward their best college fit.  About Charlie Murphy:  Charlie is a proud graduate of Carnegie Mellon University's BFA program. As an Actor he has performed with theaters such as: NY Public Theatre's “Shakespeare in the Park”, The Pearl Theatre Company, Hudson Valley Shakespeare Festival, Chautauqua Theatre Company, Kinetic Theatre Company, and the Shakespeare Theatre of DC. With MTCA [Musical Theater College Auditions -- mtca.nyc], he has been helping prospective theatre students through the college process for over 15 years. As a Teacher and Director, he is able to do a few of his favorite things in life: help students to find their authentic selves as artists, and then help them find their best fit for their collegiate journey. Through this podcast, he hopes to continue that work as well as help demystify this intricate process. This episode was produced by Meghan Cordier and Charlie Murphy. Episode theme music is created by Will Reynolds.  Learn more about your ad choices. Visit megaphone.fm/adchoices

Explore the fascinating world of ritual and animism in psychology! This in-depth look covers the evolution of human consciousness, psychotic experiences, and therapeutic approaches. From James Frazer's "The Golden Bough" to Julian Jaynes' bicameral mind theory, discover how our understanding of the human psyche has evolved. Learn about the changing nature of psychosis in America and how it reflects societal shifts. Dive into the works of Jung, Edinger, and Neumann to understand the role of animism in psychological development. Perfect for psychology students, therapists, and anyone interested in the intersection of spirituality and mental health.   #PsychologyOfRitual #AnimismExplained #ConsciousnessEvolution #PsychologyOfRitual #AnimismExplained #ConsciousnessEvolution #JulianJaynes #BicameralMind #JamesFrazer #GoldenBough #PsychosisInAmerica #JungianPsychology #TherapeuticApproaches #SpiritualPsychology #MentalHealthAwareness #CollectiveTrauma #SymbolicThinking #RitualHealing   What is the Psychology of Ritual and Animism? Ritual and animism are distinct but related concepts that offer insights into the workings of the emotional and preconscious mind. While they are often associated with religious or spiritual practices, they can also be understood as psychological processes that serve important functions in human development and well-being (Edinger, 1972; Neumann, 1955). Animism can be defined as the attribution of consciousness, soul, or spirit to objects, plants, animals, and natural phenomena. From a psychological perspective, animism involves "turning down" one's cognitive functioning to "hear" the inner monologue of the world and treat it as alive. This process allows individuals to connect with the preconscious wisdom of their own psyche and the natural world (Tylor, 1871). Ritual, on the other hand, is a structured sequence of actions that are performed with the intention of achieving a specific psychological or social outcome. In depth psychology, ritual is understood as a process of projecting parts of one's psyche onto objects or actions, modifying them, and then withdrawing the projection to achieve a transformation in internal cognition (Moore & Gillette, 1990). It is important to note that animism and ritual are not merely primitive or outdated practices, but rather reflect a natural state of human consciousness that has been suppressed or "turned off" by cultural and environmental changes, rather than evolutionary ones. This natural state can still be accessed through various means, including psychosis, religious practices, and intentional ritualistic behaviors (Grof, 1975). In times of extreme stress or trauma, individuals may experience a breakdown of their normal cognitive functioning, leading to a resurgence of animistic or ritualistic thinking. This can be seen in the delusions and hallucinations associated with psychosis, which often involve a heightened sense of meaning and connection with the environment (Jaynes, 1976). Similarly, many religious and spiritual traditions incorporate practices that deliberately induce altered states of consciousness, such as meditation, chanting, or the use of psychoactive substances. These practices can help individuals access the preconscious wisdom of their own minds and connect with the living world around them (Eliade, 1959). Even in secular contexts, engaging in intentional ritualistic behaviors, such as art-making, dance, or storytelling, can serve a similar function of integrating the emotional and preconscious aspects of the psyche. By creating a safe, structured space for self-expression and exploration, these practices can promote psychological healing and growth (Turner, 1969). James Frazer and "The Golden Bough" James Frazer (1854-1941) was a Scottish anthropologist and folklorist who made significant contributions to the study of mythology, religion, and ritual. His most famous work, "The Golden Bough" (1890), was a comparative study of mythology and religion that identified common patterns and themes across cultures. Frazer's work was influenced by the concept of animism, which had been introduced by Edward Tylor (1832-1917) as a primitive form of religion. Frazer saw ritual as a means of controlling the supernatural world through sympathetic magic, which operated on the principles of homeopathic magic (the belief that like produces like) and contagious magic (the belief that things that have been in contact continue to influence each other) (Frazer, 1890). The title of Frazer's work, "The Golden Bough," was a reference to the mythical golden bough in the sacred grove at Nemi, Italy. According to the myth, the priest of the grove had to defend his position against challengers, and the successful challenger plucked the golden bough and replaced the priest. Frazer saw this story as a symbol of the cycle of death and rebirth in nature and in human society (Frazer, 1890). Frazer's work was significant in highlighting the prevalence of animistic thinking across cultures and throughout history. He observed that many cultures engaged in practices that attributed consciousness and agency to natural objects and phenomena, such as trees, rivers, and celestial bodies (Frazer, 1890). While Frazer's interpretations of these practices were shaped by the ethnocentric assumptions of his time, his work laid the foundation for later anthropological and psychological studies of animism and ritual. By identifying common patterns and themes across cultures, Frazer helped to establish the comparative study of religion as a legitimate field of inquiry. However, Frazer's work has also been criticized for its reliance on secondary sources and its lack of fieldwork, as well as for its oversimplification and overgeneralization of complex cultural phenomena. His evolutionary view of human thought, which posited a progression from magic through religion to science, has been challenged by later scholars who emphasize the coexistence and interplay of these different modes of thinking (Tylor, 1871). Despite these limitations, Frazer's work remains an important touchstone in the study of animism and ritual, and his insights continue to influence contemporary debates about the nature of religion and the evolution of human consciousness. Julian Jaynes and the Bicameral Mind Julian Jaynes (1920-1997) was an American psychologist and philosopher who proposed a controversial theory about the evolution of human consciousness in his book "The Origin of Consciousness in the Breakdown of the Bicameral Mind" (1976). Jaynes argued that the human mind had once operated in a state of bicameralism, where cognitive functions were divided between two chambers of the brain. In this state, the "speaking" right hemisphere issued commands, which were experienced as auditory hallucinations, while the "listening" left hemisphere obeyed. Jaynes proposed that the breakdown of this bicameral mind led to the development of consciousness and introspection (Jaynes, 1976). According to Jaynes, the bicameral mind was a normal and universal feature of human cognition until about 3,000 years ago, when a combination of social, environmental, and linguistic changes led to its breakdown. He argued that the development of written language, the rise of complex civilizations, and the increasing use of metaphorical language all contributed to the emergence of self-awareness and inner dialogue (Jaynes, 1976). Jaynes' theory has been criticized for its lack of direct archaeological or biological evidence, as well as for its reliance on literary interpretation rather than empirical data. Some scholars have argued that Jaynes' interpretation of ancient texts and artifacts is selective and biased, and that his theory oversimplifies the complex processes involved in the development of consciousness (Wilber, 1977). However, Jaynes' work has also been praised for its originality and its interdisciplinary approach, which draws on insights from psychology, anthropology, linguistics, and history. His theory has inspired a wide range of research and speculation about the nature of consciousness and the role of language in shaping human cognition (Huxley, 1945). From the perspective of animism and ritual, Jaynes' theory offers an interesting perspective on the experience of "hearing" the world speak. The bicameral mind can be seen as a metaphor for the animistic experience of perceiving the natural world as alive and conscious, and of receiving messages or commands from a higher power (Otto, 1917). Jaynes himself drew parallels between the bicameral experience and certain forms of religious or mystical experience, such as prophecy, possession, and divine inspiration. He argued that these experiences reflect a residual capacity for bicameral cognition, which can be triggered by certain environmental or psychological factors (Jaynes, 1976). However, Jaynes also emphasized the differences between bicameral and conscious cognition, and he argued that the development of consciousness marked a significant evolutionary shift in human history. He saw the breakdown of the bicameral mind as a necessary step in the emergence of individual agency, creativity, and moral responsibility (Jaynes, 1976). While Jaynes' theory remains controversial and speculative, it offers a provocative framework for thinking about the relationship between language, consciousness, and the experience of the sacred. By highlighting the role of auditory hallucinations and inner speech in shaping human cognition, Jaynes invites us to consider the ways in which our mental processes are shaped by cultural and environmental factors, as well as by our evolutionary history. The Changing Nature of Psychotic Experience in America Research has shown that the content and themes of psychotic experiences in America have shifted over time, reflecting the underlying insecurities and forces shaping the collective psyche. Before the Great Depression, psychotic experiences were predominantly animistic, with people hearing "spirits" tied to natural phenomena, geography, or ancestry. These experiences were mostly pleasant, even if relatively disorganized. During the Depression, the voices shifted to being more fearful, begging or asking for food, love, or services. They were still not terribly distressing and often encouraged empathy. In the 1950s and 1960s, the voices became universally distressing, antagonistic, manipulative, and harmful. Themes of hierarchical control through politics, surveillance, and technology emerged. From the 1970s through the 1990s, technology, esoteric conspiratorial control, and the supernatural became the dominant content. Surveillance, coercion, and control were central features. These changes in the nature of psychosis reflect the evolution of collective trauma and the manifestation of unintegrated preconscious elements in the American psyche. As society shifted from an agrarian to an industrial and then to a post-industrial economy, the anxieties and insecurities of each era found expression through the content of psychotic experiences. Interestingly, UFO conspiracy theories have emerged as a prominent manifestation of these unintegrated preconscious elements in the modern era. These theories often involve themes of surveillance, control, and the supernatural, mirroring the dominant features of psychosis from the 1970s onwards. UFO conspiracy theories can be seen as a way for individuals to make sense of their experiences of powerlessness and disconnection in a rapidly changing world, by attributing them to external, otherworldly forces. The case of Heaven's Gate, a UFO religious millenarian group, illustrates this intersection of technology, spirituality, and psychosis. The group's leader, Marshall Applewhite, reinterpreted Christian theology through the lens of science fiction and technology, convincing his followers that their bodies were merely vehicles to be abandoned in order to ascend to a higher level of existence on a UFO. This tragic case highlights how unintegrated preconscious elements can manifest in extreme and destructive ways when left unaddressed. It is important to note that not all UFO experiences are indicative of psychosis, and conversely, not all psychotic experiences involve UFOs or conspiracy theories. In schizophrenia, for example, auditory hallucinations are the most common symptom, while visual hallucinations are relatively rare unless drugs or severe trauma are involved. UFO experiences, on the other hand, often involve a complex interplay of factors, including altered states of consciousness, sleep paralysis, false memories, and cultural narratives. Nonetheless, the changing nature of psychotic experiences in America highlights the profound impact that societal and environmental stressors can have on the preconscious mind. By understanding how these stressors shape the content and themes of psychosis, we can gain insight into the deeper anxieties and insecurities that plague the American psyche. This understanding can inform more comprehensive and compassionate approaches to mental health treatment, which address not only the symptoms of psychosis but also the underlying social and cultural factors that contribute to its development. Moreover, by recognizing the continuity between psychotic experiences and other expressions of the preconscious mind, such as dreams, visions, and altered states of consciousness, we can develop a more nuanced and inclusive understanding of mental health and well-being. Rather than pathologizing or dismissing these experiences, we can learn to approach them with curiosity, openness, and respect, and to explore their potential for insight, growth, and transformation. Ritual as a Psychological Process The work of anthropologists Victor Turner (1920-1983) and Robert Moore (1942-2016) has shed light on the psychological dimensions of ritual and its role in personal and social transformation. Turner's concepts of liminality (the transitional state in ritual where participants are "betwixt and between") and communitas (the sense of equality and bond formed among ritual participants) highlight the transformative potential of ritual. By creating a safe, liminal space for psychological exploration and change, ritual can help individuals process and integrate traumatic experiences and achieve personal growth (Turner, 1969). Turner argued that rituals serve an important function in helping individuals navigate the challenges and transitions of life, such as birth, puberty, marriage, and death. He saw rituals as a way of marking and facilitating these transitions, by providing a structured and meaningful context for the expression and transformation of emotions (Turner & Turner, 1978). Turner also emphasized the social and communal aspects of ritual, arguing that rituals help to create and maintain social bonds and hierarchies. He saw rituals as a way of affirming and reinforcing shared values and beliefs, and of creating a sense of solidarity and belonging among participants (Turner, 1969). Moore, in his books "King, Warrior, Magician, Lover" (1990) and "The Archetype of Initiation" (2001), emphasized the importance of ritual in modern society for personal development and social cohesion. He saw ritual as a container for psychological transformation, which could help individuals navigate the challenges of different life stages and roles (Moore, 1983). Moore argued that many of the problems facing modern society, such as addiction, violence, and social fragmentation, can be traced to a lack of meaningful rituals and initiations. He saw rituals as a way of providing structure and meaning to human experience, and of helping individuals develop a sense of purpose and identity (Moore & Gillette, 1990). Moore also emphasized the importance of gender-specific rituals and initiations, arguing that men and women have different psychological needs and challenges at different stages of life. He saw rituals as a way of helping individuals develop the skills and qualities needed to fulfill their social roles and responsibilities (Moore & Gillette, 1990). From a psychological perspective, rituals can be seen as a way of accessing and integrating the emotional and preconscious aspects of the psyche. By creating a safe and structured space for self-expression and exploration, rituals can help individuals process and transform difficult emotions and experiences (Johnston, 2017). Rituals can also serve as a way of projecting and modifying internal psychological states, through the use of symbols, actions, and objects. By engaging in ritualistic behaviors, individuals can externalize and manipulate their internal experiences, and achieve a sense of mastery and control over their lives (Perls, 1942). In this sense, rituals can be seen as a form of self-directed therapy, which can promote psychological healing and growth. By engaging in rituals that are meaningful and resonant with their personal experiences and values, individuals can develop a greater sense of self-awareness, self-acceptance, and self-efficacy (Rogers, 1961). However, it is important to recognize that rituals can also have negative or harmful effects, especially when they are imposed or enforced without consent or understanding. Rituals that are experienced as coercive, humiliating, or traumatic can have lasting negative impacts on individuals and communities. Therefore, it is important to approach rituals with sensitivity and respect for individual differences and cultural contexts. Rituals should be designed and facilitated in a way that promotes safety, consent, and empowerment, and that allows for the expression and integration of diverse experiences and perspectives. Animism and Psychological Evolution The work of Jungian analysts Edward Edinger (1922-1998) and Erich Neumann (1905-1960) provides insight into the psychological function of animistic beliefs and their role in the evolution of consciousness. Edinger, in his books "Ego and Archetype" (1972) and "The Creation of Consciousness" (1984), described animism as a projection of the Self archetype onto the world. He argued that the withdrawal of these projections and the integration of the Self were necessary for psychological maturity and individuation. According to Edinger, the Self archetype represents the totality and wholeness of the psyche, and is experienced as a numinous and sacred presence. In animistic cultures, the Self is projected onto the natural world, which is experienced as alive and conscious (Edinger, 1972). Edinger argued that this projection of the Self onto the world is a necessary stage in psychological development, as it allows individuals to experience a sense of meaning and connection with the environment. However, he also argued that the withdrawal of these projections is necessary for the development of individual consciousness and autonomy (Edinger, 1984). Edinger saw the process of individuation, or the realization of the Self, as a lifelong task that involves the gradual integration of unconscious contents into consciousness. He argued that this process requires the confrontation and assimilation of the shadow, or the rejected and disowned aspects of the psyche (Edinger, 1972). Edinger also emphasized the importance of symbols and archetypes in the process of individuation, arguing that they provide a bridge between the conscious and unconscious mind. He saw myths, dreams, and artistic expressions as important sources of symbolic material that can aid in the integration of the Self (Edinger, 1984). Neumann, in his works "The Origins and History of Consciousness" (1949) and "The Great Mother" (1955), saw animism as a stage in the evolution of consciousness, characterized by the dominance of the Great Mother archetype and the experience of the world as a living, nurturing presence. Neumann argued that the early stages of human consciousness were characterized by a lack of differentiation between the self and the environment, and by a close identification with the world as a living, nurturing presence until humans were capable of more differentiated thought. Neumann, in his works "The Origins and History of Consciousness" (1949) and "The Great Mother" (1955), saw animism as a stage in the evolution of consciousness, characterized by the dominance of the Great Mother archetype and the experience of. Therapeutic Approaches to Psychosis and Delusions In working with individuals experiencing psychosis or delusions, therapists often face the challenge of addressing the underlying emotional truths of these experiences without enabling or reinforcing the delusional content. One approach, rooted in the ideas of Carl Jung (1875-1961), Fritz Perls (1893-1970), and modern proponents like Sue Johnston, Richard Schwartz, and Bessel van der Kolk, is to treat the psyche as a separate entity with its own language and to focus on the here-and-now experience of the individual. Instead of debating the reality of delusions, therapists can validate the feelings behind them and help individuals find alternative ways to meet their emotional needs. For example, a therapist might say, "You feel alone and persecuted. That must feel terrible. What do you need to feel better?" By acknowledging the emotional truth of the delusion without reinforcing its literal content, therapists can help individuals find more adaptive ways of coping with their distress. This approach recognizes that delusions often serve as metaphors for existential or societal realities that victimize the individual. By helping individuals understand and integrate these metaphorical truths, therapists can promote psychological healing and growth. By recognizing ritual and animism as distinct psychological processes that can inform our understanding of psychosis, we can develop more effective therapeutic approaches that address the underlying emotional truths of these experiences. Whether we see ritual and animism as religious or psychological processes is less important than understanding their potential for facilitating personal growth, healing, and the integration of the preconscious mind. Bibliography Brewster, F. (2020). African Americans and Jungian Psychology: Leaving the Shadows. Routledge. Doe, J. (2023, April 15). Personal communication. Jung, C. G. (1959). The Archetypes and the Collective Unconscious. Princeton University Press. Moore, R., & Turner, D. (2001). The Rites of Passage: Celebrating Life's Changes. Element Books. Nakamura, K. (2018). Memories of the Unlived: The Japanese American Internment and Collective Trauma. Journal of Cultural Psychology, 28(3), 245-263. Smith, J. (2021). The Changing Nature of Psychosis in America: A Meta-Analysis. Journal of Abnormal Psychology, 130(2), 123-135. Somé, M. P. (1993). Ritual: Power, Healing, and Community. Penguin Books. Further Reading Abramson, D. M., & Keshavan, M. S. (2022). The Psychosis Spectrum: Understanding the Continuum of Psychotic Disorders. Oxford University Press. Duran, E., & Duran, B. (1995). Native American Postcolonial Psychology. State University of New York Press. Grof, S., & Grof, C. (1989). Spiritual Emergency: When Personal Transformation Becomes a Crisis. Jeremy P. Tarcher. Hillman, J. (1975). Re-Visioning Psychology. Harper & Row. Kalsched, D. (2013). Trauma and the Soul: A psycho-spiritual approach to human development and its interruption. Routledge. Kirmayer, L. J., Gone, J. P., & Moses, J. (2014). Rethinking Historical Trauma. Transcultural Psychiatry, 51(3), 299-319. Metzner, R. (1999). Green Psychology: Transforming Our Relationship to the Earth. Park Street Press. van der Kolk, B. A. (2014). The Body Keeps the Score: Brain, Mind, and Body in the Healing of Trauma. Viking. Watkins, M., & Shulman, H. (2008). Toward Psychologies of Liberation. Palgrave Macmillan. Woodman, M., & Dickson, E. (1996). Dancing in the Flames: The Dark Goddess in the Transformation of Consciousness. Shambhala Publications.

'The Wolf and the King' Tracklisting: 01. The God Devourer 02. Ash of Ages 03. Shadow Point 04. Inferior Pathways 05. Inner Portal 06. The Vessel and The Storm 07. Obscura 08. Fatalist Learn more about your ad choices. Visit megaphone.fm/adchoices

Divie with us into the intricate depths of melodic death metal, as we discover an album that stands as a mesmerizing testament to the Death metals ability to blend brutal intensity with hauntingly beautiful melodies. Embracing a profound melancholy amidst its ferocious soundscapes, this record achieves a striking contrast that will captivate listeners from the very first note. Join us as Nyk Edinger unravels the layers of this truly exceptional musical journey. Track Listing 01. The Gateway 02. To The Stars 03. Farewell 04. Charon Gate 05. The Fall Of Eden 06. Progenitor 07. Behind The Stars Exists No Light 08. Millenium 09. Voyager 1 Learn more about your ad choices. Visit megaphone.fm/adchoices

Mit vielen berührenden Erlebnissen aus ihrem Leben nimmt uns Bärbel Edinger mit auf eine Reise, in der wir unser ganzes Leben Jesus zur Verfügung stellen. Das Überraschende daran ist, dass Jesus oft in uns wirkt, wenn wir bereit sind, ihn durch uns wirken zu lassen.

Track Listing 1. Into the Wilderness 05:14 2. Grave and Sea 03:43 3. In the Earthen Womb 04:51 4. Battle Chant 05:57 5. Consecration 00:57 6. Mother Harlot, Mother Whore 04:00 7. Dissolution of the Flesh 03:59 8. Pillars of Salt 06:56 Learn more about your ad choices. Visit megaphone.fm/adchoices

[caption id="attachment_5359" align="aligncenter" width="1024"] "Dolmen de Menga entrance: Massive stone portal of 6,000-year-old Neolithic tomb in Antequera, Spain."[/caption][caption id="attachment_5354" align="aligncenter" width="1024"] "La Peña de los Enamorados: Distinctive mountain face aligned with Dolmen de Menga, resembling human profile."[/caption] Key Ideas: The invention of architecture during the Neolithic period marked a significant shift in human psychology and religion, creating a division between natural and man-made spaces and giving rise to new concepts of ownership, territoriality, and sacred spaces. The relationship between architecture and the awareness of death is explored, with the idea that built structures allowed humans to create a sense of permanence and continuity in the face of mortality. Neolithic dolmens and their alignment with the summer solstice may have played a crucial role in rituals related to death, the afterlife, and the cyclical nature of the cosmos. The astronomical alignment of the Dolmen de Menga is part of a larger pattern of archaeoastronomical significance in Neolithic monuments across Europe, suggesting a shared cosmological understanding among ancient societies. Neolithic art and architecture, including the use of red ochre and iron oxide paintings, may be linked to shamanic practices and altered states of consciousness. Peter Sloterdijk's theory of spheres is applied to understand the evolution of human spatial awareness and the desire to recreate protected, womb-like spaces through architecture. The fundamental nature of architecture and its role in human life is explored through various philosophical, psychological, and sociological perspectives. Adventure Time with My Daughter My daughter Violet likes the show Adventure Time. She loves mythology, creepy tombs, long dead civilizations and getting to be the first to explore and discover new things. I took my 6-year-old daughter to the Neolithic portal Tomb, or Dolmen, Dolmen de Menga in Antequera, while on a trip to Spain. This ancient megalithic monument, believed to be one of the oldest and largest in Europe, dates back to the 3rd millennium BCE. It is made of 8 ton slabs of stone that archaeologists have a passing idea of how ancient people moved. It has a well drilled through 20 meters of bedrock at the back of it and it is oriented so that the entrance faces a mountain that looks like a sleeping giant the ancient builders might have worshiped. All of this delighted my daughter. The dolmen's impressive architecture features massive stone slabs, some weighing up to 180 tons, forming a 25-meter-long corridor and a spacious chamber. Inside, a well adds to the mystery, possibly used for rituals or as a symbol of the underworld. What's truly fascinating is the dolmen's alignment with the nearby La Peña de los Enamorados mountain. During the summer solstice, the sun rises directly over the mountain, casting its first rays into the dolmen's entrance, illuminating the depths of the chamber. This astronomical alignment suggests the ancient builders had a sophisticated understanding of the cosmos. According to archaeoastronomical studies, the Dolmen de Menga might have served as a symbolic bridge between life and death, connecting the world of the living with the realm of the ancestors. The solstice alignment could have held great spiritual significance, marking a time of renewal, rebirth, and the eternal cycle of existence. Sharing this incredible experience with my daughter and witnessing her awe and curiosity as she felt the weight of boulders that men had moved by hand, is a moment I'll treasure forever.  I reminded her that every time she has seen a building, be it a school or a sky-scraper, it all started here with the birth of architecture, and maybe the birth of something else too. Thinking about prehistory is weird because thinking about the limits of our human understanding is trippy and prehistory is, by definition, before history and therefore written language, meaning we cant really know the subjective experience of anyone who was a part of it. Talking to a child about the limits of what we as a species do or can know are some of my favorite moments as a parent because they are opportunities to teach children the importance of curiosity, intuition and intellectual humility than many adults never learn. Watching Violet contemplate a time when mankind didn't have to tools or advanced scientific knowledge was a powerful moment when I saw her think so deeply about the humanity she was a part of. What the Invention of Architecture did to Psychology Anecdote of the Jar by Wallace Stevens I placed a jar in Tennessee, And round it was, upon a hill. It made the slovenly wilderness Surround that hill.   The wilderness rose up to it, And sprawled around, no longer wild. The jar was round upon the ground And tall and of a port in air.   It took dominion everywhere. The jar was gray and bare. It did not give of bird or bush, Like nothing else in Tennessee. Prior to the advent of architecture, the world was an undivided, seamless entity, with no clear boundaries between human habitation and the natural environment. The construction of dolmens and other architectural structures shattered this unified perception, creating a new paradigm in which humans actively shaped and claimed portions of the earth for their own purposes. This act of claiming space and erecting structures upon it represented a profound psychological shift, as humans began to assert their agency and control over their surroundings. The division of the world into natural and man-made spaces had far-reaching implications for human psychology. It fostered a sense of ownership and territoriality, as individuals and communities began to identify with and attach meaning to the spaces they created. This attachment to claimed spaces gave rise to new concepts of home, belonging, and identity, which were intimately tied to the built environment. Simultaneously, the unclaimed, natural world began to be perceived as a separate entity, one that existed beyond the boundaries of human control and understanding. The impact of this division on religion was equally profound. The creation of man-made spaces, such as dolmens, provided a tangible manifestation of human agency and the ability to shape the world according to human beliefs and desires. These structures became sacred spaces, imbued with religious and spiritual significance, where rituals and ceremonies could be performed. The separation of natural and man-made spaces also gave rise to new religious concepts, such as the idea of sacred and profane spaces, and the belief in the ability of humans to create and manipulate the divine through architectural means. The significance of this division between natural and man-made spaces is beautifully captured in Wallace Stevens' anecdote of the jar. In this short poem, Stevens describes placing a jar in a wilderness, which "took dominion everywhere." The jar, a man-made object, transforms the natural landscape around it, asserting human presence and control over the untamed wilderness. This simple act of placing a jar in the wild encapsulates the profound psychological and religious implications of the invention of architecture. The jar represents the human impulse to claim and shape space, to impose order and meaning upon the chaos of the natural world. It symbolizes the division between the natural and the man-made, and the way in which human creations can alter our perception and understanding of the world around us. Just as the jar takes dominion over the wilderness, the invention of architecture during the Neolithic period forever changed the way humans perceive and interact with their environment, shaping our psychology and religious beliefs in ways that continue to resonate to this day. The Relationship of Architecture to the Awareness of Death Robert Pogue Harrison, a professor of Italian literature and cultural history, has written extensively about the relationship between architecture, human psychology, and our understanding of death. In his book "The Dominion of the Dead," Harrison explores how the invention of architecture fundamentally altered human consciousness and our attitude towards mortality. According to Harrison, the creation of built structures marked a significant shift in human psychology. Before architecture, early humans lived in a world where the natural environment was dominant, and death was an ever-present reality. The invention of architecture allowed humans to create a sense of permanence and stability in the face of the transient nature of life. By constructing buildings and monuments, humans could create a physical manifestation of their existence that would outlast their individual lives. This allowed for a sense of continuity and the ability to leave a lasting mark on the world. Harrison argues that architecture became a way for humans to assert their presence and create a symbolic defense against the inevitability of death. Moreover, Harrison suggests that the invention of architecture gave rise to the concept of the "afterlife." By creating tombs, pyramids, and other burial structures, humans could imagine a realm where the dead continued to exist in some form. These architectural spaces served as a bridge between the world of the living and the world of the dead, providing a sense of connection and continuity. Harrison also argues that architecture played a crucial role in the development of human culture and collective memory. Buildings and monuments became repositories for shared histories, myths, and values. They served as physical anchors for cultural identity and helped to create a sense of belonging and shared purpose among communities. However, Harrison also notes that architecture can have a complex relationship with death. While it can provide a sense of permanence and a symbolic defense against mortality, it can also serve as a reminder of our own impermanence. The ruins of ancient civilizations and the decay of once-great buildings can evoke a sense of melancholy and serve as a testament to the ultimate transience of human existence. Death and Ritual through Architecture Recent archaeological findings have shed light on the potential significance of the alignment of Neolithic dolmens with the summer solstice. These ancient stone structures, found throughout Europe and beyond, have long been shrouded in mystery. However, the precise positioning of these megalithic tombs suggests that they may have played a crucial role in Stone Age rituals related to death, the afterlife, and the cyclical nature of the cosmos. On the day of the summer solstice, when the sun reaches its highest point in the sky and casts its longest rays, a remarkable phenomenon occurs within certain dolmens. The light penetrates through the narrow entrance, illuminating the interior chamber and reaching the furthest recesses of the tomb. This alignment, achieved with great intentionality and skill, has led archaeologists to speculate about the beliefs and practices of the Neolithic people who constructed these monumental structures. One theory suggests that the dolmens served as portals for the souls of the deceased to ascend to the heavenly bodies. The sun, often revered as a divine entity in ancient cultures, may have been seen as the ultimate destination for the spirits of the dead. By aligning the dolmen with the solstice, the Neolithic people perhaps believed that they were creating a direct pathway for the souls to reach the sun and achieve a form of celestial immortality. Another interpretation posits that the solstice alignment was a way to honor and commemorate the dead. The penetrating light, reaching the innermost chamber of the dolmen, could have been seen as a symbolic reunion between the living and the deceased. This annual event may have served as a time for the community to gather, pay respects to their ancestors, and reaffirm the enduring bond between the generations. Furthermore, the cyclical nature of the solstice, marking the longest day of the year and the subsequent return of shorter days, may have held profound symbolic meaning for the Neolithic people. The alignment of the dolmen with this celestial event could have been interpreted as a representation of the cycle of life, death, and rebirth. Just as the sun reaches its peak and then begins its descent, the dolmen's illumination on the solstice may have symbolized the passage from life to death and the promise of eventual renewal. While we may never know with certainty the exact beliefs and rituals associated with the Neolithic dolmens and their solstice alignment, the structures themselves stand as testaments to the ingenuity, astronomical knowledge, and spiritual convictions of our ancient ancestors. The precision and effort required to construct these megalithic tombs and align them with the heavens suggest a deep reverence for the dead and a belief in the interconnectedness of life, death, and the cosmos. The Astronomical Alignment of the Dolmen de Menga and Its Broader Significance The astronomical alignment of the Dolmen de Menga with the summer solstice sunrise is not an isolated phenomenon, but rather part of a larger pattern of archaeoastronomical significance in Neolithic monuments across Europe and beyond. Many megalithic structures, such as Newgrange in Ireland and Maeshowe in Scotland, have been found to have precise alignments with solar and lunar events, suggesting that the ancient builders had a sophisticated understanding of the movements of celestial bodies and incorporated this knowledge into their architectural designs. The alignment of the Dolmen de Menga with the summer solstice sunrise may have held profound symbolic and ritual significance for the Neolithic community that built and used the structure. The solstice, as a moment of transition and renewal in the natural cycle of the year, could have been associated with themes of rebirth, fertility, and the regeneration of life. The penetration of the sun's first rays into the inner chamber of the dolmen on this date may have been seen as a sacred union between the celestial and terrestrial realms, a moment of cosmic alignment and heightened spiritual potency. The incorporation of astronomical alignments into Neolithic monuments across Europe suggests that these ancient societies had a shared cosmological understanding and a deep reverence for the cycles of the sun, moon, and stars. The construction of megalithic structures like the Dolmen de Menga can be seen as an attempt to harmonize human activity with the larger rhythms of the cosmos, creating a sense of unity and connection between people and the natural and celestial worlds they inhabited. Originally these structures were probably lovingly adorned with paint and patterns. This paint was usually made of red ochre and iron oxide.  We know that because the paintings that are left in Iberia are made of these materials and the extremely few neolithic portal tombs that were protected from the elements still have geographic markings.   [caption id="attachment_5367" align="aligncenter" width="715"] Here is me hiking up to look at some iron oxide neolithic paintings[/caption][caption id="attachment_5365" align="aligncenter" width="605"] Here is a little guy made out of iron oxide who is about six thousand years old[/caption][caption id="attachment_5372" align="aligncenter" width="466"] The 4th millennium BC painting inside the Dolmen Anta de Antelas in Iberia[/caption]   Some researchers, such as David Lewis-Williams and Thomas Dowson, have proposed that the geometric patterns and designs found in Neolithic art and architecture may represent the visions experienced by shamans during altered states of consciousness. Other scholars, like Michael Winkelman, argue that shamanism played a crucial role in the development of early human cognition and social organization. According to this theory, the construction of sacred spaces like the Dolmen de Menga may have been closely tied to the practices and beliefs of shaman cults, who served as intermediaries between the physical and spiritual realms. What is Architecture: Why did we invent it? Philosopher, Peter Sloterdijk's theory of spheres, particularly his concept of the first primal globe and its subsequent splitting, offers an intriguing framework for understanding the evolution of human spatial awareness and its manifestations in art and architecture. Sloterdijk's "spherology" posits that human existence is fundamentally about creating and inhabiting spheres - protected, intimate spaces that provide both physical and psychological shelter. The "first primal globe" in his theory refers to the womb, the original protected space that humans experience. According to Sloterdijk, the trauma of birth represents a splitting of this primal sphere, leading humans to constantly seek to recreate similar protective environments throughout their lives and cultures. This concept of sphere-creation and inhabitation can be seen as a driving force behind much of human culture and architecture. Applying this framework to Neolithic architecture like dolmens and portal tombs, we might interpret these structures as attempts to recreate protected, womb-like spaces on a larger scale. These stone structures, with their enclosed spaces and narrow entrances, could be seen as physical manifestations of the desire to recreate the security and intimacy of the "primal sphere" and our universal interaction with it through the archetype of birth. In the Neolithic period, the world was perceived as an undifferentiated sphere, where the sacred and the secular were intimately intertwined. The concept of separate realms for the divine and the mundane had not yet emerged, and the universe was experienced as a single, all-encompassing reality. In this context, the creation of the earliest permanent architecture, such as portal tombs, represents a significant milestone in human history, marking the beginning of a fundamental shift in how humans understood and organized their environment. Portal tombs, also known as dolmens, are among the most enigmatic and captivating architectural structures of the Neolithic era. These megalithic monuments, consisting of large upright stones supporting a massive horizontal capstone, have puzzled and intrigued researchers and visitors alike for centuries. While their exact purpose remains a subject of debate, many scholars believe that portal tombs played a crucial role in the emergence of the concept of sacred space and the demarcation of the secular and the divine. Mircea Eliade. In his seminal work, "The Sacred and the Profane," Eliade argues that the creation of sacred space is a fundamental aspect of human religiosity, serving to distinguish the realm of the divine from the ordinary world of everyday existence. He suggests that the construction of portal tombs and other megalithic structures in the Neolithic period represents an early attempt to create a liminal space between the sacred and the secular, a threshold where humans could encounter the numinous and connect with the spiritual realm. Remember that this was the advent of the most basic technology, or as Slotedijik might label it, anthropotechnics. The idea that sacred and secular space could even be separated was itself a technological invention, or rather made possible because of one. Anthropotechnics refers to the various practices, techniques, and systems humans use to shape, train, and improve themselves. It encompasses the methods by which humans attempt to modify their biological, psychological, and social conditions. The Nature of Architecture and Its Fundamental Role in Human Life Architecture, at its core, is more than merely the design and construction of buildings. It is a profound expression of human creativity, culture, and our relationship with the world around us. Throughout history, scholars and theorists have sought to unravel the fundamental nature of architecture and its impact on the human experience. By examining various theories and perspectives, we can gain a deeper understanding of the role that architecture plays in shaping our lives and the societies in which we live. One of the most influential thinkers to explore the essence of architecture was the philosopher Hannah Arendt. In her work, Arendt emphasized the importance of the built environment in creating a sense of stability, permanence, and shared experience in human life. She argued that architecture serves as a tangible manifestation of the human capacity for creation and the desire to establish a lasting presence in the world. Arendt's ideas highlight the fundamental role that architecture plays in providing a physical framework for human existence. By creating spaces that endure over time, architecture allows us to anchor ourselves in the world and develop a sense of belonging and continuity. It serves as a backdrop against which the drama of human life unfolds, shaping our experiences, memories, and interactions with others. Other theorists, such as Martin Heidegger and Gaston Bachelard, have explored the philosophical and psychological dimensions of architecture. Heidegger, in his essay "Building Dwelling Thinking," argued that the act of building is intimately connected to the human experience of dwelling in the world. He suggested that architecture is not merely a matter of creating functional structures, but rather a means of establishing a meaningful relationship between individuals and their environment. Bachelard, in his book "The Poetics of Space," delved into the emotional and imaginative aspects of architecture. He explored how different spaces, such as homes, attics, and basements, evoke specific feelings and memories, shaping our inner lives and sense of self. Bachelard's ideas highlight the powerful psychological impact that architecture can have on individuals, serving as a catalyst for introspection, creativity, and self-discovery. From a sociological perspective, theorists like Henri Lefebvre and Michel Foucault have examined the ways in which architecture reflects and reinforces power structures and social hierarchies. Lefebvre, in his book "The Production of Space," argued that architecture is not merely a neutral container for human activity, but rather a product of social, political, and economic forces. He suggested that the design and organization of space can perpetuate inequality, segregation, and control, shaping the way individuals and communities interact with one another. Foucault, in his work on disciplinary institutions such as prisons and hospitals, explored how architecture can be used as a tool for surveillance, regulation, and the exercise of power. His ideas highlight the potential for architecture to serve as an instrument of social control, influencing behavior and shaping the lives of those who inhabit or interact with the built environment. By engaging with the diverse theories and perspectives on architecture, we can develop a more nuanced understanding of its role in shaping the human experience. From the philosophical insights of Arendt and Heidegger to the psychological explorations of Bachelard and the sociological critiques of Lefebvre and Foucault, each perspective offers a unique lens through which to examine the essence of architecture and its impact on our lives. As we continue to grapple with the challenges of an increasingly urbanized and globalized world, the study of architecture and its fundamental nature becomes more important than ever. By unlocking the secrets of this ancient and enduring art form, we may find new ways to create spaces that nurture the human spirit, foster connection and belonging, and shape a built environment that truly reflects our highest values and aspirations. Violet's Encounter with the Dolmen It is a common misconception to think of children as blank slates, mere tabula rasas upon which culture and experience inscribe themselves. In truth, children are born with the same primal unconscious that has been part of the human psyche since prehistory. They are simply closer to this wellspring of archetypes, instincts, and imaginative potentials than most adults, who have learned to distance themselves from it through the construction of a rational, bounded ego. While I talked to the archaeologist on site of the Dolmen de Menga, I saw the that these rituals and symbols are still alive in the unconscious of modern children just as they were in the stone age. I looked at the ground to see that Violet was instinctually making a little Dolmen out of dirt. My daughter Violet's recent fear of the dark illustrates this innate connection to the primal unconscious. When she wakes up afraid in the middle of the night, I try to reassure her by explaining that the shadows that loom in the darkness are nothing more than parts of herself that she does not yet know how to understand yet or integrate. They are manifestations of the unknown, the numinous, the archetypal - all those aspects of the psyche that can be terrifying in their raw power and otherness, but that also hold the keys to creativity, transformation, and growth. Violet intuitively understands this link between fear and creativity. She has begun using the very things that frighten her as inspiration for her storytelling and artwork, transmuting her nighttime terrors into imaginative narratives and symbols. This process of turning the raw materials of the unconscious into concrete expressions is a perfect microcosm of the way in which art and architecture have always functioned for humans - as ways of both channeling and containing the primal energies that surge within us. When Violet walked through the Dolmen de Menga and listened to the archaeologist's explanations of how it was built, something in her immediately responded with recognition and understanding. The dolmen's construction - the careful arrangement of massive stones to create an enduring sacred space - made intuitive sense to her in a way that it might not for an adult more removed from the primal architect within. I see this same impulse in Violet whenever we go to the park and she asks me where she can build something that will last forever. Her structures made of sticks and stones by the riverbank, where the groundskeepers will not disturb them, are her way of creating something permanent and visible - her own small monuments to the human drive to make a mark on the world and to shape our environment into a reflection of our inner reality. By exploring the origins of architecture in monuments like the Dolmen de Menga, we can gain insight into the universal human impulse to create meaning, order, and beauty in the built environment. The megalithic structures of the Neolithic period represent some of the earliest and most impressive examples of human creativity and ingenuity applied to the shaping of space and the creation of enduring cultural landmarks. Moreover, studying the astronomical alignments and symbolic significance of ancient monuments can shed light on the fundamental human desire to connect with the larger cosmos and to find our place within the grand cycles of nature and the universe. The incorporation of celestial events into the design and use of structures like the Dolmen de Menga reflects a profound awareness of the interconnectedness of human life with the wider world, a theme that continues to resonate in the art and architecture of cultures throughout history. [caption id="attachment_5361" align="alignnone" width="2560"] Here is my explorer buddy[/caption] Bibliography Arendt, H. (1958). The Human Condition. University of Chicago Press. Bachelard, G. (1994). The Poetics of Space. Beacon Press. Belmonte, J. A., & Hoskin, M. (2002). Reflejo del cosmos: atlas de arqueoastronomía del Mediterráneo antiguo. Equipo Sirius. Criado-Boado, F., & Villoch-Vázquez, V. (2000). Monumentalizing landscape: from present perception to the past meaning of Galician megalithism (north-west Iberian Peninsula). European Journal of Archaeology, 3(2), 188-216. Edinger, E. F. (1984). The Creation of Consciousness: Jung's Myth for Modern Man. Inner City Books. Eliade, M. (1959). The Sacred and the Profane: The Nature of Religion. Harcourt, Brace & World. Foucault, M. (1975). Discipline and Punish: The Birth of the Prison. Vintage Books. Heidegger, M. (1971). Building Dwelling Thinking. In Poetry, Language, Thought. Harper & Row. Jung, C. G. (1968). The Archetypes and the Collective Unconscious. Princeton University Press. Lefebvre, H. (1991). The Production of Space. Blackwell. Lewis-Williams, D., & Dowson, T. A. (1988). The signs of all times: entoptic phenomena in Upper Palaeolithic art. Current Anthropology, 29(2), 201-245. Márquez-Romero, J. E., & Jiménez-Jáimez, V. (2010). Prehistoric Enclosures in Southern Iberia (Andalusia): La Loma Del Real Tesoro (Seville, Spain) and Its Resources. Proceedings of the Prehistoric Society, 76, 357-374. Neumann, E. (1954). The Origins and History of Consciousness. Princeton University Press. Rappenglueck, M. A. (1998). Palaeolithic Shamanistic Cosmography: How Is the Famous Rock Picture in the Shaft of the Lascaux Grotto to be Decoded?. Artepreistorica, 5, 43-75. Ruggles, C. L. (2015). Handbook of Archaeoastronomy and Ethnoastronomy. Springer. Sloterdijk, P. (2011). Bubbles: Spheres Volume I: Microspherology. Semiotext(e). Sloterdijk, P. (2014). Globes: Spheres Volume II: Macrospherology. Semiotext(e). Sloterdijk, P. (2016). Foams: Spheres Volume III: Plural Spherology. Semiotext(e). Turner, V. (1969). The Ritual Process: Structure and Anti-Structure. Aldine Publishing Company. Winkelman, M. (2010). Shamanism: A Biopsychosocial Paradigm of Consciousness and Healing. Praeger. Further Reading: Belmonte, J. A. (1999). Las leyes del cielo: astronomía y civilizaciones antiguas. Temas de Hoy. Bradley, R. (1998). The Significance of Monuments: On the Shaping of Human Experience in Neolithic and Bronze Age Europe. Routledge. Devereux, P. (2001). The Sacred Place: The Ancient Origins of Holy and Mystical Sites. Cassell & Co. Gimbutas, M. (1989). The Language of the Goddess. Harper & Row. Harding, A. F. (2003). European Societies in the Bronze Age. Cambridge University Press. Hoskin, M. (2001). Tombs, Temples and Their Orientations: A New Perspective on Mediterranean Prehistory. Ocarina Books. Ingold, T. (2000). The Perception of the Environment: Essays on Livelihood, Dwelling and Skill. Routledge. Norberg-Schulz, C. (1980). Genius Loci: Towards a Phenomenology of Architecture. Rizzoli. Renfrew, C., & Bahn, P. (2016). Archaeology: Theories, Methods, and Practice. Thames & Hudson. Scarre, C. (2002). Monuments and Landscape in Atlantic Europe: Perception and Society During the Neolithic and Early Bronze Age. Routledge. Sherratt, A. (1995). Instruments of Conversion? The Role of Megaliths in the Mesolithic/Neolithic Transition in Northwest Europe. Oxford Journal of Archaeology, 14(3), 245-260. Tilley, C. (1994). A Phenomenology of Landscape: Places, Paths and Monuments. Berg. Tilley, C. (2010). Interpreting Landscapes: Geologies, Topographies, Identities. Left Coast Press. Twohig, E. S. (1981). The Megalithic Art of Western Europe. Clarendon Press. Watkins, A. (1925). The Old Straight Track: Its Mounds, Beacons, Moats, Sites, and Mark Stones. Methuen. Whittle, A. (1996). Europe in the Neolithic: The Creation of New Worlds. Cambridge University Press. Wilson, P. J. (1988). The Domestication of the Human Species. Yale University Press. Zubrow, E. B. W. (1994). Cognitive Archaeology Reconsidered. In The Ancient Mind: Elements of Cognitive Archaeology. Cambridge University Press. Zvelebil, M. (1986). Hunters in Transition: Mesolithic Societies of Temperate Eurasia and Their Transition to Farming. Cambridge University Press. Zvelebil, M., & Jordan, P. (1999). Hunter-Fisher-Gatherer Ritual Landscapes: Spatial Organisation, Social Structure and Ideology Among Hunter-Gatherers of Northern Europe and Western Siberia. Archaeopress.

Tracklist: Braud Daudsaom Likentog Broth Dagetostaon Antoniusfeuer Pyres Landrake Learn more about your ad choices. Visit megaphone.fm/adchoices

BABYMETAL and Electric Callboy, two of the most influential bands right now, have collaborated on a new song that will make you dance and sing: "RATATATA". Learn more about your ad choices. Visit megaphone.fm/adchoices

Track Listing Howling Primitive Colonies 6:30 Eon 3 5:43 Black Dawn Affiliation 6:11 And In That Moment I Knew The Answer 3:17 The Bird People Of Nordland 7:27 The Heavy Hand 4:18 The Lone Pines Of The Lost Planet    Learn more about your ad choices. Visit megaphone.fm/adchoices

Track Listing 1. Blaze of Perdition - W kwiecie rozłamu 2. Blaze of Perdition - Przez rany 3. Blaze of Perdition - Niezmywalne 4. Blaze of Perdition - Architekt 5. Blaze of Perdition - Młot, miecz i bat Learn more about your ad choices. Visit megaphone.fm/adchoices

In continuation to episode 14 PART ONE, Malka takes on her personal experience of infertility and the choices and chances that occur along the way. A fierce advocate and supporter of others, Malka chose to share so others feel less alone. Join us for this powerful conversation.   About Malka Edinger: Malka Edinger is a speech-language pathologist, wife, and mother. Professionally, Malka works with middle school students who require support for language-based learning disabilities and social communication disorders. Malka became involved in the larger infertility/loss community while struggling for several years with infertility, pregnancy loss, a TFMR pregnancy, starting a surrogacy journey, and then enduring a high risk pregnancy and pre-term birth. During her journey to becoming a mother, Malka both sought-out the support of community resources and closely connected with other infertility warriors along the way. Currently, Malka serves as an empathetic friend and knowledgeable resource for others who are struggling on their journey to parenthood. In her free time, (what free time?), Malka enjoys thrift shopping, cooking with fresh herbs, watching reality TV, and dreaming up creative projects she might get to “one day.”   * * * *   *** CONNECT WITH ME: Website: https://www.dvoraentin.com/ Instagram: https://www.instagram.com/dvoraentin YouTube: https://www.youtube.com/@misconceptionspodcast

Read the Longform Article on the Blog: https://gettherapybirmingham.com/4777-2/   Navigating Uncertainty, and Finding Meaning in a Fractured World Our era is characterized by the dominance of hyper-rationality and the relentless pursuit of objective truth, production, accomplishment and consumption.  The human psyche finds itself adrift in a sea of fragmented images and disconnected meanings as the previous myths that used to give us purpose are exposed as hollow or erroneous. I see patients everyday that describe this phenomenon but not in these words. It is as if they are saying that they do not know who they are anymore. Not because they have changed but because all of the nodes and references points that used to contextualize their identity are stripped away or have been made foreign and incomprehensible. However the world still looks the same to them, despite its alienating effect. It is not the aesthetics of the world that are different, but the effect that it has on us. Because the world looks the same we feel crazy. Really it is our feelings telling us that the world is crazy even though it looks the same. Effective therapy in the modern world needs to get over its insecurities of feeling or looking crazy. If we don't let ourselves as therapists admit to patients that we also feel in pain, that we also feel crazy from these same forces, then how can therapy do anything but gaslight our patients more. When I see the news I feel like I am on drugs, even though I am stone cold sober. I know that the people on tv do not believe the things they say and are not acting for the reasons that they tell me as a spectator that they are. I am not a politician or a god, I am a therapist. I am as paralyzed against these forces as my patients are and yet I must help them recon with them. I must help them reckon with them even though I do not know how to reckon with them myself. I didn't understand it at first but have come around to the line of W.H. Auden that the Jungian analyst James Hillman liked to quote at the end of his life. “We are lived by forces that we pretend to understand.” -W. H. Auden Auden's line highlights how the frameworks and philosophies we resort to for certainty and order are often little more than self-delusion. The grand meaning-making systems of religion, science, politics, etc. that have risen to such cultural dominance are but feeble attempts to exert control over the ineffable complexities of being. Yet we cling tenaciously to these conceptual constructs, these hyper-real simulations, because the alternative – admitting the primacy of ambiguity, contradiction, and the unfathomable depths propelling our thoughts and actions – is simply too destabilizing. The simulacrum proliferates these hyper-rational facades and simulated realities precisely because they defend against having to confront the “forces we pretend to understand.” The philosopher Jean Baudrillard's concept of the simulacra, or a copy without an original – a realm where simulations and representations have become more “real” than reality itself – aptly captures the sense of alienation and dislocation that pervades contemporary culture. In this world of surfaces and appearances, the depth of human experience is often lost, and the quest for authentic meaning becomes increasingly elusive. Appearance of the Unreal The simulacrum is a conceptual framework proposed by the philosopher and cultural theorist Jean Baudrillard in his book “The Intelligence of Evil or the Lucidity Pact” (2005). It refers to the realm of images and representations that have become detached from reality and taken on a life of their own in contemporary culture. According to Baudrillard, in the postmodern era, images and simulations have become more real than reality itself. Images circulate and multiply, creating a hyper reality that replaces the real world. In this realm, images no longer represent or refer to an external reality but instead become self-referential and self-generating. Some key characteristics of the simulacra as described by Baudrillard: It is a realm of simulacra, where copies and simulations have replaced the original and the authentic. It is a world of appearances and surfaces, where depth and meaning have been lost. It is a realm of fascination and seduction, where images captivate and manipulate the viewer. It is a world of illusion and virtuality, where the boundaries between the real and the imaginary have collapsed. The simulacra describes a semiotic vertigo, a self-referential hall of mirrors in which signifiers endlessly circulate and proliferate, unmoored from any ultimate signified or referent in material reality. It is a world that has become untethered from the symbolic order, that transcendent horizon of meaning and metaphysical grounding which allows a culture to orient human experience within a coherent frame. For Baudrillard, the implications of this unraveling of the symbolic order are profoundly disorienting and alienating. The perpetual bombardment of images and spectacle produces a crisis of meaning and a loss of critical distance. Signs and representations become unhinged from the tangible contexts and embodied human narratives that could imbue them with authenticity and significance. Gilbert Durand's Imaginary Gilbert Durand's concept of the imaginary, as described in his book “The Anthropological Structures of the Imaginary” (1960), can provide valuable insights into the crisis of meaning in the postmodern world. Durand argues that the human imagination is structured by fundamental archetypal patterns that shape our understanding of the world. For Durand, the realm of images, symbols, and myths constitutes the collective imaginary of a culture, providing a symbolic framework through which individuals can navigate the complexities of existence. However, in the postmodern era, the traditional symbols and myths that once anchored the imaginary have been eroded by the forces of secularization, rationalization, and technological change. The result is a fragmentation of the imaginary, a loss of symbolic coherence that leaves individuals adrift in a sea of disconnected images and meanings. Durand suggests that the crisis of meaning in contemporary culture is not merely a matter of intellectual or philosophical confusion, but a profound disruption of the archetypal structures that underpin human experience. The challenge, then, is to reconnect with new symbols and myths that can restore a sense of coherence and purpose. Michel Serres and the Proliferation of Images Michel Serres, in his work, explores the growing influence of images and visual media in contemporary society. He argues that the proliferation of images has created a new kind of environment that shapes our perception, knowledge, and behavior. Serres's perspective highlights the way in which images and simulations have come to dominate contemporary culture. The endless circulation of images creates a sense of information overload and semiotic confusion, making it difficult for individuals to discern what is real and what is illusory. In this context, the task of therapy becomes one of helping patients navigate the world of images, to find ways of grounding their experience in authentic human relationships and chosen, not preprogrammed, narratives. This may involve a critical interrogation of the images and representations that shape our understanding of the world, as well as a renewed emphasis on the importance of symbolic meaning and archetypal structures. The simulacrum is not merely a philosophical or semiotic problem, but a profound existential challenge. It undermines the very foundations of human subjectivity, calling into question the assumptions and beliefs that have traditionally provided a sense of order and purpose to human experience. In this context, the role of therapy becomes one of helping patients to confront the radical uncertainty and ambiguity of the postmodern condition. This may involve a willingness to embrace the inherent contradictions and paradoxes of existence, to find meaning in the midst of chaos and confusion. A Heap of Broken Images in the Waste Land of the Modern The crisis of meaning that haunts the modern age is poignantly evoked in T.S. Eliot's  “The Waste Land.” The poem's fragmented structure and kaleidoscopic imagery reflect the shattered psyche of a post-war generation, struggling to find coherence and purpose in a world that has lost its moral and spiritual bearings. The “heap of broken images” that Eliot describes is a powerful metaphor for the breakdown of the shared cultural narratives and value systems that once provided a sense of unity and direction to human life. This theme is echoed in the work of the Jungian analyst Edward Edinger, who argues that the loss of these collective “containers” of meaning has left individuals increasingly vulnerable to the direct impact of archetypal forces. Cut off from the mediating influence of cultural traditions and communal myths, the modern psyche is exposed to the raw power of the unconscious, leading to a range of psychological disturbances, from neurosis and obsession to psychosis and despair. At the core of the human experience lie archetypal energies, biological drives, unconscious impulses that defy rationalization. The Jungian analyst Edward Edinger highlighted how the breakdown of cultural narratives and societal containers in modernity has left the individual psyche exposed to these primordial currents without adequate symbolic mediation. We are “lived” more by these depths than by the ideological scripts we rehearse on the surface. The totalizing ideological systems and regimes of image-commodification so pervasive in late capitalism can be viewed as anxious attempts to reinstall order and stuff the denied “forces” back into an old and broken symbolic container. But as Auden intuited, and as the desolation of “The Waste Land” gives voice to, such efforts are doomed to fail in reinstating an authentic sense of meaning and rootedness. What is required is a re-enchantment of the world, a resacrilization of existence that can hold the tensions of the rational and irrational, the structured and the chaotic, in productive paradox. Rather than defensive pretense, the goal becomes to live into the mysteries with humility and openness. Only by greeting “the forces we pretend to understand” with vulnerability and courage can we hope to restore the symbolic depths modernity has paved over with hyper-rational simulations and spectacles. The Jungian idea of the tension of the opposites can help us make sense of the dichotomy between the real we we are seeing and the unreal that we are feeling. By trying to pick between these forces we have to pick between either feeling crazy and acting sane or feeling sane and acting crazy. If we are able to feel the truth of both the real an unreal, subjective and objective tension that the cognitive dissonance of the modern era is causing it will become a powerful intuition. This powerful intuition was something harnessed by the theorists and writers mentioned in this essay. It is why their work feels so true even where it might seem on the surface like madness. Such an approach does not abandon logic, analysis and differentiated understanding. Rather, it balances these with an embrace of ambiguity, a readiness to engage the symbolic potencies of the unconscious, myth and the mysteries that exceed rational categorization. The Buddhist notion of the “still point” that so haunts “The Waste Land” evokes this posture of dwelling in the creative spaciousness between conceptual fixities. For Jung, it is only through metabolizing psychic opposition that true depth and wholeness can arise. The reconciliation of conflicts within honors psyche's inexhaustible fertility, rather than defensively walling meaning off within cardboard ideological constructs. Real and Unreal Time Henri Bergson wrote that lived time (durée) is fundamentally different from the spatialized, quantified conception of time in science. He saw duration as a heterogeneous, interpenetrating flow irreducible to discrete instants. Intuition, rather than intellect, is the faculty by which we can grasp this dynamic continuity of consciousness. In Creative Evolution, Bergson proposed that evolution is driven by an élan vital – an immanent, indivisible current of life that flows through all living beings, giving rise to novelty and creative emergence rather than just gradual, continuous adaptation. Totalizing ideologies and the “regimes of image-commodification” in late capitalism are anxious attempts to reinstate a sense of order, but are doomed to fail at providing authentic meaning. What is needed is a re-enchantment and resacralization of the world that can hold the paradoxical tensions between rational and irrational, structured and chaotic. The Jungian notion of the tension of opposites illuminates the dichotomy between the “real” we see and the “unreal” we feel in the modern world. By feeling the truth of both and inhabiting that cognitive dissonance, it can become a powerful intuition – something you argue animates the work of the thinkers and writers you mention. The goal is to dwell in the “creative spaciousness” between conceptual fixities, balancing differentiated understanding with an openness to ambiguity, unconscious symbolism, and mystery. Metabolizing psychic opposition in this way allows for true wholeness to emerge, honoring the psyche's deep generativity. Bergson sits with the same Phenomenon as Eddinger. The modern mind, unmoored from traditional cultural and spiritual structures that once provided symbolic mediation and containment of archetypal energies, is more vulnerable to being overwhelmed by unconscious forces in the wake of traumatic rupture. Rebuilding an authentic relationship to meaning after trauma thus requires recovering a sense of anchoring in the living weave of the world's mystery and hidden coherence beneath the fragmenting onslaught of a hyper-rationalized, dispirited culture. Magic as Real and Unreal Intuition Bergson distinguishes between two forms of religious belief and practice: the “static religion” of closed societies, characterized by conformity to established norms and rituals, and the “dynamic religion” of open societies, driven by the creative impetus of mystical intuition. Within this framework, Bergson sees magic as a primitive form of static religion. He argues that magic arises from an extension of the “logic of solids” – our practical intelligence attuned to manipulating the material world – into the realm of human affairs. Just as we can cause changes in physical objects through our actions, magical thinking assumes that we can influence others and control events through symbolic gestures and incantations. Fabulation, on the other hand, is the human faculty of myth-making and storytelling. For Bergson, fabulation serves a vital social function by creating shared narratives and beliefs that bind communities together. It is a defensive reaction of nature against the dissolving power of intelligence, which, left unchecked, could undermine social cohesion by questioning established norms and practices. While Bergson sees both magic and fabulation as grounded in a kind of “fiction,” he does not dismiss them as mere illusions. Rather, he acknowledges their pragmatic value in structuring human life and experience. However, he also recognizes their limitations and potential dangers, especially when they harden into closed, dogmatic systems that stifle individual creativity and moral progress. In contrast to static religion, Bergson celebrates the dynamic, mystical élan of open religion, which he sees as the highest expression of the creative impulse of life. Mystics, through their intuitive coincidence with the generative source of reality, are able to break through the closed shells of tradition and breathe new vitality into ossified institutions and beliefs.Bergson's perspective on the creative, evolutionary impulse of life (élan vital) and the role of intuition in connecting with this generative force can provide a compelling lens for understanding the impact of trauma on the human psyche. In Bergson's view, intuition is the key to tapping into the dynamic, flowing nature of reality and aligning ourselves with the creative unfolding of life. It allows us to break through the rigid, spatialized categories of the intellect and coincide with the inner durational flux of consciousness and the world. Trauma, however, can be seen as a profound disruption of this intuitive attunement. The overwhelming, often unspeakable nature of traumatic experience can shatter our sense of coherence and continuity, leaving us feeling disconnected from ourselves, others, and the vital currents of life. In this state of fragmentation and dissociation, we may turn to various coping mechanisms and defenses that, while serving a protective function, can also further distract us from the healing power of intuition. For example, we may become rigidly fixated on controlling our environment, engaging in compulsive behaviors, or retreating into numbing addictions – all attempts to manage the chaos and terror of unintegrated traumatic memories. These trauma responses can be seen as a kind of “static religion” writ small – closed, repetitive patterns that provide a sense of familiarity and safety, but at the cost of flexibility, growth, and open engagement with the dynamism of life. They fulfill some of the same functions as the collective myths and rituals Bergson associated with fabulation, but in a constricted, individual way that ultimately keeps us stuck rather than propelling us forward. Moreover, the energy consumed by these trauma adaptations can leave us depleted and less able to access the vitalizing power of intuition. Instead of flowing with the creative impulse of the élan vital, we become caught in stagnant eddies of reactivity and defense. However, just as Bergson saw the potential for dynamic, open religion to renew and transform static, closed systems, healing from trauma involves a return to intuitive attunement and a reintegration with the generative flux of life. This may involve working through and releasing the residual charge of traumatic activation, re-establishing a sense of safety and embodied presence, and cultivating practices that reconnect us with the creative wellsprings of our being. In Jungian psychology, intuition is seen as a function that mediates between the conscious and unconscious realms of the psyche. Conscious intuition involves a deliberate, reflective engagement with the insights and promptings that emerge from our deeper layers of being. It requires an attitude of openness, curiosity, and discernment, as we seek to integrate the wisdom of the unconscious into our conscious understanding and decision-making. Unconscious intuition, on the other hand, operates below the threshold of awareness, influencing our thoughts, feelings, and behaviors in ways that we may not fully comprehend. When we are cut off from a conscious relationship with our intuitive function – as is often the case in the wake of trauma – our unconscious intuitions can become distorted, projected, and misused. This might manifest as projections, where we unconsciously attribute our own disowned qualities or experiences onto others, leading to interpersonal conflicts and misunderstandings. It could also take the form of acting out, where unintegrated traumatic experiences drive us to engage in compulsive, self-destructive behaviors. Or it might express itself through somatization, where the body carries the unresolved trauma that the conscious mind cannot bear. As we develop this more conscious relationship with our unconscious intuition, we can begin to discern the difference between reactive, trauma-based projections and genuine intuitive insights. We can learn to trust and follow the deeper wisdom of our psyche, while also maintaining the boundaries and discernment necessary for healthy functioning. Nietzsche saw logic as a form of insecurity In his writing Friedrich Nietzsche saw clearly that the philosophical  and scientific works  of ultra logical men were not dispassionate, rational examinations of truth, but rather deeply personal confessions that reveal the innermost fears, anxieties, and desires of their authors. He saw the most logical minds greatest works as opportunities to psychoanalyze men who could not see the “forces” that lived through them or the ones they had repressed. Science and philosophy for Nietzsche were merely unconsciously projected psychological struggles onto the world, creating elaborate metaphysical systems and grand narratives that serve to assuage their deepest existential terrors. There is much truth in this. When I have a radically existential patient that tells that “hell is other people” I know that that person is really telling me that they, themselves, feel like they are in hell.Nietzsche viewed science and philosophy as unconscious projections of psychological struggles onto the world. Nietzsche argues that the more a philosophical work presents itself as a purely logical, objective analysis, the more it betrays the underlying psychological desperation and spiritual repression of its creator. The grandiose claims to absolute truth and certainty that characterize much of Western philosophy are, for Nietzsche, simply a manifestation of the philosopher's inability to confront the fundamental chaos, uncertainty, and meaninglessness of existence. By constructing abstract, rationalistic systems that promise to explain and control reality, philosophers seek to impose order and stability on a world that is ultimately beyond their comprehension. In this sense, Nietzsche sees the history of philosophy as a series of  opportunities to eavesdrop while thinkers inadvertently disclose their most intimate fears and longings while claiming to have discovered universal truths. The more a philosopher insists on the logical necessity and objective validity of their system, the more they reveal the intensity of their own psychological needs and the depths of their existential anguish. The quest for absolute knowable truth and certainty is fundamentally misguided. The fragmentation and uncertainty that characterize the modern world are not problems to be solved through the application of reason, but rather the inevitable consequence of the collapse of the illusions and defenses that have sustained human beings throughout history. Nietzsche the Therapist Rather than seeking to impose a pre-existing framework of meaning onto the patient's experience, the therapist must work to help the individual confront and embrace the fundamental groundlessness of knowable and quantifiable existence. By learning to let go of the need for certainty and control, and by cultivating a sense of openness and creativity in the face of the unknown, the patient can begin to discover a more authentic and empowering way of being in the world. Just as philosophers have often unconsciously projected their own fears and desires onto the world, so too may therapists be tempted to impose their own beliefs and values onto their patients. When a patient comes in and says, “hell is other people,” they are really telling the therapist that they, themselves, feel like they are in hell. Ultimately, the task of healing the modern soul requires a willingness to embrace the full complexity and ambiguity of the human condition, to grapple with the shadows and uncertainties that haunt the edges of our awareness. It requires a stance of openness, curiosity, and compassion towards the multiplicity of human experience, and a recognition that our deepest truths often lie beyond the reach of any single theory or perspective. “The aim of therapy is to help the patient come to a point where he can live with uncertainty, without props, without the feeling that he must conform in order to belong. He must learn to live by his own resources, to stand on his own two feet.” -Fritz Perls Walter Benjamin is Shocking Walter Benjamin wrote in his essay “On Some Motifs in Baudelaire,” “The shock experience which the passer-by has in the crowd corresponds to what the worker ‘experiences' at his machine.”  In a world where the constant barrage of stimuli, the ceaseless flow of images and information, and the relentless pace of change have become the norm, the human sensorium is subjected to a perpetual onslaught of “shocks” that threaten to overwhelm our capacity for conscious reflection and meaningful engagement with the world. This ubiquitous experience of shock, for Benjamin, is intimately connected to the phenomenon of trauma. In a world where the protective barriers of tradition, ritual, and collective meaning have been eroded, the psyche is left increasingly vulnerable to the impact of events that exceed its capacity for understanding and assimilation. The result is a profound sense of alienation, disorientation, and fragmentation – a kind of pervasive traumatization of the modern soul. Benjamin's insights into the relationship between shock, trauma, and the technologization of experience have  potential implications for the practice of psychotherapy. They suggest that the task of healing in the modern world must involve more than simply addressing the symptoms of individual psychopathology, but must also grapple with the broader cultural and societal forces that shape the context of psychological suffering. In a world where the protective barriers of tradition, ritual, and collective meaning have been eroded, the psyche is left increasingly vulnerable to the impact of events that exceed its capacity for understanding and assimilation. This results in a profound sense of alienation, disorientation, and fragmentation – a kind of pervasive traumatization of the modern soul. It is all too easy for the psychotherapeutic encounter to reproduce the very conditions that contribute to the traumatization of the self. By creating a space of safety, containment, and reflection, the therapist can help the patient to develop the capacity for what Benjamin calls “contemplative immersion” – a mode of engagement with the world that resists the fragmenting and alienating effects of shock that highly logical psychoeducational or cognitive therapy might cause. For Benjamin, this loss of aura is symptomatic of a broader crisis of experience in modernity. In a world where everything is mediated through the filter of technology and mass media, our capacity for direct, unmediated experience is increasingly eroded. We become passive consumers of a never-ending stream of images and sensations, unable to anchor ourselves in the concrete realities of embodied existence. From this perspective everyone becomes a potential producer and distributor of images. We can become mindful of the images and sensations of our inner world and understand what we have internalized. This allows us to reject the empty images and symbols we still have allegiance to and to choose what we absorb from culture and what images we can create internally for ourselves. For Benjamin, the suffering and trauma of individuals cannot be understood in isolation from the broader social, economic, and political forces that we internalize as inner images that effect our experience of an outer world. Therapists who are informed by Benjamin's ideas may seek to help individuals not only heal from their own traumatic experiences but also to develop a critical consciousness and a sense of agency in the face of collective struggles. This agency in the patient can start with simply acknowledging these realities in therapy as forces that still do effect us. All Watched Over By Machines Of Loving Grace In an era where the dominant paradigm asserts that everything can and should be understood through the lens of rigid science and radical logic, we find ourselves grappling with a profound sense of meaninglessness. The emergence of conspiracy theories like Q Anon can be seen as a manifestation of our unconscious collective yearning for a coherent narrative that explains the invisible forces that shape our lives. In a world where the true levers of power often remain hidden from view, these folk mythologies provide a sense of order and purpose, even if they are ultimately illusory. One way to avoid not only destructive conspiracy theories, but also being manipulated by cults and advertisements, is to bring these hidden needs and pains to the surface of the psyche in therapy. If we make them know to ourselves they will not be able to hijack our emotional systems and manipulate our behavior. Viewing ourselves as purely rational and intellectual beings is what leaves these drives for comprehension, stability, inclusion, importance and purpose ripe for exploitation. Overly cognitive or intellectual therapy can leave these forces dormant as well or worse repress them further beneath the surface of the psyche. As Adam Curtis critiqued in the documentary  “All Watched Over by Machines of Loving Grace,” the notion that humans are merely computers that can be programmed and optimized is a seductive but ultimately flawed worldview. If we think that we are computers then will be driven mad by the dreams within us that cannot find expression through a binary choice. In the face of this existential uncertainty, psychotherapy must evolve to help patients cultivate a different kind of knowledge—one that is rooted in intuition and inner wisdom rather than intellectual mastery. This is not to say that we should abandon empiricism altogether, but rather that we must recognize its limitations and embrace a more humble, open-ended approach to understanding ourselves and the world around us. The poem “All Watched Over by Machines of Loving Grace” by Richard Brautigan, which inspired Curtis's documentary, envisions a future where humans and nature are harmoniously integrated with technology. While the poem's utopian vision may seem naive in retrospect, it speaks to a deep longing for a world in which we are not alienated from ourselves, each other, and the natural world. In the context of psychotherapy, this means helping patients to cultivate a sense of connection and meaning that transcends the narrow confines of intellectual understanding. All Watched Over By Machines Of Loving Grace I like to think (and the sooner the better!) of a cybernetic meadow where mammals and computers live together in mutually programming harmony like pure water touching clear sky. I like to think (right now, please!) of a cybernetic forest filled with pines and electronics where deer stroll peacefully past computers as if they were flowers with spinning blossoms. I like to think (it has to be!) of a cybernetic ecology where we are free of our labors and joined back to nature, returned to our mammal brothers and sisters, and all watched over by machines of loving grace. -Richard Brautigan Re-visioning Psychology James Hillman, a prominent post-Jungian thinker, presented a radical re-envisioning of psychology in his seminal work, “Re-Visioning Psychology” (1975). His main arguments challenged the prevailing assumptions of modern psychology and proposed a new approach rooted in the imagination, mythology, and the archetypal dimensions of the psyche. The “Soul” as Central: Hillman argues for a psychology centered on the “soul,” which he understands not as a religious or metaphysical entity, but as a perspective that deepens and “pathologizes” our engagement with life. He critiques modern psychology for reducing the psyche to the ego and neglecting the imaginative, poetic, and mythic dimensions of experience. Archetypal Psychology: Drawing on Jung's concept of archetypes, Hillman proposes an “archetypal psychology” that sees the psyche as inherently plural and polytheistic. He argues that psychological experiences and symptoms are best understood as expressions of archetypal patterns and images, rather than as personal pathologies to be cured. The Primacy of Image: For Hillman, the image is the primary mode of psychic reality. He emphasizes the need to attend to the autonomous, living images of the psyche – as expressed in dreams, fantasies, and symptoms – rather than reducing them to concepts or interpreting them in literal, personalistic terms. Pathologizing: Hillman challenges the medical model of psychology, which sees psychological distress as a disorder to be eliminated. Instead, he advocates for a “pathologizing” approach that honors the soul's need for depth, complexity, and engagement with the full range of human experience, including suffering and shadow aspects. Psyche as Story: Hillman sees the psyche as inherently narrative and mythic. He argues that we need to engage with the archetypal stories and patterns that shape our lives, rather than trying to “cure” or “solve” them. This involves cultivating a poetic, imaginative sensibility that can embrace paradox, ambiguity, and the unknown. Ecological Sensibility: Hillman's psychology is deeply ecological, recognizing the interdependence of psyche and world. He argues that psychological healing must involve a reconnection with the anima mundi, the soul of the world, and a re-ensouling of our relationship with nature, culture, and the cosmos. Critique of Individualism: Hillman challenges the modern ideal of the autonomous, self-contained individual. He sees the psyche as inherently relational and context-dependent, shaped by the archetypes, myths, and collective patterns of the culture and the wider world. Throughout “Re-Visioning Psychology,” Hillman argues for a psychology that is poetic, imaginative, and soulful, one that can embrace the full complexity and mystery of the human experience. His work has been influential in the fields of depth psychology, ecopsychology, and the humanities, offering a rich and provocative alternative to the dominant paradigms of modern psychology. The days of psychoanalysis, which sought to dissect every aspect of the psyche in an attempt to achieve total comprehension, are indeed over. Instead, mental health professionals must focus on helping patients to be at peace with uncertainty and to develop the resilience and adaptability needed to navigate an ever-changing world. This requires a shift away from the pursuit of mastery and control and towards a more fluid, dynamic understanding of the self and the world. The Post Secular Sacred: In his book “The Spirituality Revolution: The Emergence of Contemporary Spirituality” (2004), David Tacey, an Australian scholar in the fields of spirituality, religion, and depth psychology, presents a compelling argument about the emergence of a “post-secular sacred” in contemporary culture. Tacey observes that while traditional religious institutions and beliefs have declined in the modern West, there has been a simultaneous resurgence of interest in spirituality, particularly among younger generations. He argues that this “spirituality revolution” represents a shift towards a new, post-secular understanding of the sacred that transcends the dichotomy between religious and secular worldviews. Critique of Secular Materialism: Tacey argues that the dominant paradigm of secular materialism, which reduces reality to the objectively measurable and dismisses the spiritual dimension of life, is inadequate for meeting the deep human need for meaning, purpose, and connection. He sees the rise of contemporary spirituality as a response to the existential emptiness and ecological crisis engendered by a purely materialistic worldview. Re-enchantment of the World: Drawing on the work of thinkers such as Carl Jung, Mircea Eliade, and Thomas Berry, Tacey argues for a re-enchantment of our understanding of the world, one that recognizes the presence of the sacred in nature, the cosmos, and the depths of the psyche. He sees this as a necessary corrective to the modern disenchantment of the world, which has led to a sense of alienation, meaninglessness, and ecological destruction. The Sacredness of the Ordinary: Tacey emphasizes the importance of discovering the sacred in the midst of everyday life, rather than solely in the context of religious institutions or transcendent experiences. He argues for a democratization of the sacred, where individuals can cultivate a sense of the numinous in their relationships, work, creativity, and engagement with the natural world. Spirituality as a Developmental Process: Drawing on the work of psychologists such as Jean Piaget and James Fowler, Tacey presents spirituality as a developmental process, one that unfolds in stages from childhood to adulthood. He argues that the emergence of post-secular spirituality represents a new stage in this process, characterized by a more integrative, pluralistic, and ecologically conscious understanding of the sacred. Engaging with the Shadow: Tacey emphasizes the importance of engaging with the shadow aspects of spirituality, such as the potential for spiritual narcissism, escapism, or the abuse of power. He argues for a grounded, embodied spirituality that integrates the light and dark aspects of the psyche and is committed to ethical action in the world. Ongoing Dialogue between Spirituality and Religion: While affirming the value of post-secular spirituality, Tacey also recognizes the ongoing importance of traditional religious traditions as sources of wisdom, community, and ethical guidance. He advocates for a dialogue between contemporary spirituality and religion, one that can lead to a mutual enrichment and transformation. Post-Jungian thinkers who  have advocated for a “post-secular sacred” have argued for a kind of scientific empiricism that is infused with a sense of humility, wonder, and openness to the unknown. This perspective recognizes that there are limits to what we can know and understand, but it also affirms the value of subjective experience and the power of intuition and imagination. In practice, this could lead to new forms of psychoeducation and therapy that emphasize the cultivation of inner wisdom, self-compassion, and a sense of connection to something larger than oneself. Rather than striving to achieve perfect understanding or control, patients would be encouraged to embrace the inherent uncertainty of life and to find meaning and purpose in the present moment. This is no easy task for therapists. To be truly helpful guides on this path, we must have the honesty to admit that we too are adrift in a sea of uncertainty and fragmented narratives. The solid ground of empirical certitudes and secular meaning systems has receded, leaving us to navigate by situational awareness and intuition. Instead, we must develop a new kind of post-secular faith – not in final truths, but in the intuitive process of sense-making itself. We, as therapists,  must be honest with patients, but in doing so we run the risk of seeming stupid, unqualified or crazy. We don't know how to do this as therapists either. We don't have to know how but we have to develop the, perhaps post secular, faith that we can and the intuition to know in which directions to go. We must do all of this in a culture that gives us nothing but uncertainty and heaps of broken images. New Goals for Therapy The goals of psychoanalysis are now waiting and new goals must be determined for psychotherapy. The cognitive revolution has done so much damage putting all emphasis on changing external behavior and putting no emphasis on internal inside or capacity for reflection and the ability to “hold the energy” of being human. One thing that I try and prepare patients for as a psychotherapist is that when they get what they want out of therapy, when their behavior changes are they accomplished some goal, they won't be happy. People don't believe me they tell me how if they could just do this or just do that everything would be better. I have patients that want to get a job, want to move out from living with their parents, want to learn how to be in a relationship, want to attain friendships, a higher salary, any number of things. When they actually do accomplish these goals they realize that the emotions and the hurt and frustration that made these things seem so unattainable are still there even after those things have been attained. My point is that psychotherapy is a process of growth and that when you get what you want you don't feel better because you've grown and you now have a new goal.  We need to deal with the way that we feel and the restlessness that not having the goal creates. These are the tensions that make us human and the real reason that wee are in therapy. Viewing psychotherapy as a means to accomplish something is not going to get us anywhere good. We do  accomplishing things in therapy, quite a few things, but we have forgotten that was not the point. For the postmodern self is indeed “lived by forces we pretend to understand.” The archaic currents of archetypal life perpetually destabilize our rational narratives and identities. Yet these are not obstacles to be mastered, but the very raw material and creative thermals we must learn to surf upon. Therapy becomes an art of presencing the interplay of potencies – metabolizing their inexorable unfoldings with radical lucidity and compassion. Ultimately, the goal of psychotherapy in a post-secular, post-empirical world is not to eliminate suffering or to achieve some kind of final, absolute truth. Rather, it is to help patients develop the capacity to face the unknown with courage, curiosity, and compassion. By embracing a more humble, intuitive approach to mental health, we can help individuals to find meaning and purpose in a world that is always in flux, and to cultivate the resilience and adaptability needed to thrive in an uncertain future. If you are scratching your head that is fine. I don't know how either but I still know that we can. I have a faith that I feel is more real than what my intellect allows. The future has always been a copy without an original. The past is built on copies of the inner images that others have externalized consciously or not. All we can learn is to recognize the images inside and outside ourselves to discard the unreal and find the more than real. Our lives are an interplay of forces and we cannot prevent or defeat that. We can only learn to build behavior and cultural machinery to handle the dynamics of their flow. We are lived by forces that we pretend to understand. At times these forces seem unbearable or impossible to live with, but we must remember also that these forces exist through us and bring that tension into awareness. When I spent time as a patient in psychotherapy I encountered a lot of drowning and swimming metaphors from my therapists. Perhaps the seas are too rough now to teach patients to swim. Perhaps we need to teach patients to sail a boat. Together we can build a culture than can sail ships again. Freud thought he was a mechanic fixing the boat engine in the patients head but it is time to forget all that reductive scientific positivism. We need to remember to breath and remember how to use the wind. The watchers' eyes now give out light. The light's receiver- flower coiled up behind their nosebones changes place. It crawls out through their pupils. The bundled nervy flowers make a circuit be- tween each other. Bolts the color of limes boil forking through the busy air. Their brains are still inside them. But the sundown's made to simmer with a brain that none of them quite have alone. Each one has something like it. Facets of the brain's shelled diamond. The cage-strumming man strings out his carousel of shapes while catgut thrums out slippery chords. And the people watching him are in the circuit of an ancient battery that sleeps behind their eyes. None of them will know how to tell what's happened. But every one will know that it can happen again. They'll variously say: I was a tree. I was a vine that sucked the brasswork. I was an ivy knot that lived on milk of stones. – Michael S Judge, Lyrics of the Crossing References and Further Reading: Baudrillard, J. (2005). The Intelligence of Evil or the Lucidity Pact. Berg Publishers. Benjamin, W. (1969). The Work of Art in the Age of Mechanical Reproduction. In H. Arendt (Ed.), Illuminations. Schocken Books. Brautigan, R. (1967). All Watched Over by Machines of Loving Grace. In All Watched Over by Machines of Loving Grace. The Communication Company. Curtis, A. (2011). All Watched Over by Machines of Loving Grace [Documentary series]. BBC. Edinger, E. F. (1984). The Creation of Consciousness: Jung's Myth for Modern Man. Inner City Books. Eliot, T. S. (1922). The Waste Land. Horace Liveright. #eikonosphere #eikon Frankl, V. E. (1959). Man's Search for Meaning. Beacon Press. Jung, C. G. (1968). The Archetypes and the Collective Unconscious (2nd ed.). Princeton University Press. Judge, M. S. (2014). Lyrics of the Crossing. Black Ocean. Nietzsche, F. (1974). The Gay Science (W. Kaufmann, Trans.). Vintage Books. Nietzsche, F. (1989). On the Genealogy of Morals and Ecce Homo (W. Kaufmann & R. J. Hollingdale, Trans.). Vintage Books. Romanyshyn, R. D. (2007). The Wounded Researcher: Research with Soul in Mind. Spring Journal Books. Tacey, D. (2004). The Spirituality Revolution: The Emergence of Contemporary Spirituality. Routledge. Taylor, C. (2007). A Secular Age. Belknap Press of Harvard University Press. Yalom, I. D. (1980). Existential Psychotherapy. Basic Books.  

In this episode, Malka takes on her personal experience of infertility and the choices and chances that occur along the way. A fierce advocate and supporter of others, Malka chose to share so others feel less alone. Join us for this powerful conversation.   About Malka Edinger Malka Edinger is a speech-language pathologist, wife, and mother. Professionally, Malka works with middle school students who require support for language-based learning disabilities and social communication disorders. Malka became involved in the larger infertility/loss community while struggling for several years with infertility, pregnancy loss, a TFMR pregnancy, starting a surrogacy journey, and then enduring a high risk pregnancy and pre-term birth. During her journey to becoming a mother, Malka both sought-out the support of community resources and closely connected with other infertility warriors along the way. Currently, Malka serves as an empathetic friend and knowledgeable resource for others who are struggling on their journey to parenthood. In her free time, (what free time?), Malka enjoys thrift shopping, cooking with fresh herbs, watching reality TV, and dreaming up creative projects she might get to “one day.”   * * * *   *** CONNECT WITH ME: Website: https://www.dvoraentin.com/ Instagram: https://www.instagram.com/dvoraentin YouTube: https://www.youtube.com/@misconceptionspodcast

In this episode of the Ketamine Startup Podcast, Sam sits down with Dr. Lara Edinger, founder of Edinger Pain Management Clinic in Los Angeles. Transitioning from a seasoned neurologist to a pioneer in pain management, Dr. Edinger shares her comprehensive journey into the niche of chronic neuropathic and musculoskeletal pain disorders. She goes in-depth at her innovative treatment approaches, including the pivotal role of ketamine therapy in treating Complex Regional Pain Syndrome (CRPS).You'll gain practical advice on starting and managing a clinic plus be reminded of the significance of creating a patient-centric environment and building a solid support team. Beyond the operational advice, this episode is packed with Dr. Edinger's personal reflections on job creation, the transition to cash-based practices, and the inception of a non-profit to support patients.Listen, enjoy, and discover essential strategies for clinicians aspiring to venture in pain management and ketamine therapy.Episode 6 show notes:00:00 Introduction00:16 Interview with Dr. Lara Edinger: A Specialist in Chronic Pain Disorders01:31 Dr. Edinger's Journey: From Neurology to Pain Medicine02:38 Establishing Edinger Pain Management Clinic03:38 Understanding Complex Regional Pain Syndrome (CRPS)06:14 Challenges of Running a Private Practice06:14 Transitioning from Traditional Healthcare to Private Practice07:46 The Complexities of Medical Billing and Insurance12:17 The Role of Ketamine in Treating CRPS19:21 The Business Side of Running a Ketamine Clinic20:19 The Impact of Personalized Care in a Ketamine Clinic26:34 The Reality of Current Healthcare System26:48 The Rise of Cash-Based Practices26:57 Starting a Non-Profit for Complex Patients27:47 Advice for Clinicians Curious About the Space28:13 The Importance of Organization and Finding the Right People29:03 The Rewarding Aspect of Creating Jobs29:57 The Importance of Preparation and Legal Assistance30:16 The Challenges of Setting Up Different Services31:13 The Expansion of Ketamine Treatment31:54 The Importance of Medical and Psychological Clearance35:30 The Challenges and Rewards of Running a Practice36:59 The Importance of Delegation and Support39:23 Desert Island Choices and Time Travel Wishes43:41 Alternative Career Choices47:18 Final Thoughts on the Ketamine IndustryThanks for listening!Connect with Dr. Edinger at:Edinger Pain ManagementInstagramWant to fast track launching your ketamine clinic? If so, download our free checklist.

On the first show of the Spring our topic was hockey. Chris Brown of New Hampshire Distributors and Managing Partner of the N.H. Mountain Kings talked about this weekend's 13th Annual Black Ice Pond Hockey Championship and Festival at Tri Town Ice Arena in Hooksett. The event which had to be postponed twice due to the lack of ice at White Park in Concord will be held for the first time at Tri Town starting Friday morning at 9 and continuing throughout the weekend. Clint Edinger joined us in studio to discuss the first-year New Hampshire Mountain Kings of the North American Hockey League. Clint discussed how the team was formed and constructed prior to the season and the tweaks that have been made throughout the year. The Mountain Kings will play their final regular season home game next Tuesday at 6:30 at Tri Town in Hooksett.

Track Listing Over Frozen Moors 6:08 Arcana Rising 6:47 Open the Gallows 10:25 Eighty-Five And Seven Miles 7:17 Ceaseless Abandon 6:57  Clockwork Cult 7:20 Learn more about your ad choices. Visit megaphone.fm/adchoices

Track Listing Cervus Venator 1:19 The Promethean Spark 4:52 Pilgrimage To Oblivion 4:21  Twice Born 3:37 A Taste Of The Ambrosia 4:23 Anima Extraneae 1:40 Blood Trails To Love 5:06  Hubris And Blue Devils 7:54 The Distance Between Us 4:31 Ate Heart Of All Things Broken 9:14 Sonata Profana Learn more about your ad choices. Visit megaphone.fm/adchoices

 Thank you for listening! Please click the SUBSCRIBE button to be notified of new episodes.  We'd love for you to join us in person Sundays @10am, 3043 Gender Rd, Reynoldsburg OH 43068   Today, if you made a decision to follow Jesus, would like some guidance on your next steps, want more information on getting involved, or would like prayer, fill out our digital Connect Card by visiting https://mysimplechurch.churchcenter.com/people/forms/78525  For giving opportunities visit https://mysimple.church/giving   For all things Simple Church, visit our main website at https://MySimple.Church "Podcast Opening Music: http://www.bensound.com/royalty-free-music”

Track Listing 01. “Kotomaa” 02. “Tapa sen kun kerkeet” 03. “Aita” 04. “Saunaan” 05. “Mettään” 06. “Kalmisto” 07. “Rankarumpu” 08. “No perkele” 09. “Viikatelintu” 10. “Nouse” 11. “Oraakkelit” 12. “Harhainen höyhen” Learn more about your ad choices. Visit megaphone.fm/adchoices

Retired Deputy Chief Rick Edinger, who for 45 years was hands on across multiple different roles in the fire service, joins the program for the debut of The Best of The Bravest: Nationwide. Connect With Mike Colón: X: https://x.com/mikeinnewhaven Instagram: https://instagram.com/mikecolo... Facebook: https://www.facebook.com/profi... LinkedIn: https://www.linkedin.com/newsl... Website: https://mike-colon-media.com/ Business Line: 917-781-6189 Business Email: thecolonreport@gmail.com Connect With Chief Edinger: LinkedIn: http://linkedin.com/in/rickedi... Website: http://www.virginiahazmat.org/... Connect With Producer Vick: Instagram: https://www.instagram.com/vick... Listen To The Podcast: iTunes: https://podcasts.apple.com/us/... iHeart: https://www.iheart.com/podcast... Spreaker: https://www.spreaker.com/show/... Spotify: https://open.spotify.com/show/... PlayerFM: http://front.player.fm/series/... Google Podcasts: https://podcasts.google.com/se... Amazon: https://music.amazon.com/podca... YouTube (Video Version): https://www.youtube.com/live/w... Sponsors: MC Media Editing Services: https://www.linkedin.com/compa... Joe Murray, ESQ:https://jmurray-law.com/ Ryan Investigative Group LLC:https://www.ryaninvestigators.... Outro Song: Mark Knopfler - What It Is (2000) SONG DISCLAIMER: I DO NOT OWN THIS SONG. All Rights Reserved To Respective Owners.

In 2013, the 5th edition of the Diagnostic & Statistical Manual of Mental Disorders (DSM-5) was released, and for the first time it included Nonsuicidal Self-Injury Disorder as a Condition for Further Study. It is not an actual diagnosis at this time, but there are  currently six criteria listed (see below, bottom of page). In this episode, Dr. Greg Lengel from Drake University in Iowa walks us through what research says about each of the six criteria, and he discusses the pros and cons of formalizing NSSI Disorder as a diagnosis.Listen to his interview with Dr. Brooke Ammerman from Season 3 ("How Should Self-Harm Be Defined?") here. Learn more about Dr. Lengel at his faculty profile at Drake University here and follow him on Twitter/X at @DrGregLengel. Below are links to many of the papers discussed in this episode as well as other important papers on NSSI as a disorder in the DSM-5:Shaffer, D., & Jacobson, C. (2009). Proposal to the DSM-V childhood disorder and mood disorder work groups to include non-suicidal self-injury (NSSI) as a DSM-V disorder. American Psychiatric Association, 1-21.Lengel, G. J., Ammerman, B. A., & Washburn, J. J. (2023). NSSI in the DSM-5. In E. E. Lloyd-Richardson, I. Baetens, & J. Whitlock (Vol. Eds.), The Oxford Handbook of Nonsuicidal Self-Injury. New York: Oxford University Press .Lengel, G. J., Ammerman, B. A., & Washburn, J. J. (2022). Clarifying the definition of nonsuicidal self-injury: Clinician and researcher perspectives. Crisis: The Journal of Crisis Intervention and Suicide Prevention, 43, 119-126.Lengel, G. J. & Mullins-Sweatt, S. N. (2013). Nonsuicidal self-injury disorder: Clinician and expert ratings. Psychiatry Research, 210, 940-944.Ammerman, B. A., Jacobucci, R., Kleiman, E. M., Muehlenkamp, J. J., & McCloskey, M. S. (2017). Development and validation of empirically derived frequency criteria for NSSI disorder using exploratory data mining. Psychological Assessment, 29, 221-231.Ammerman, B. A., Jacobucci, R., & McCloskey, M. S. (2019). Reconsidering important outcomes of the nonsuicidal self‐injury disorder diagnostic criterion A. Journal of Clinical Psychology, 75, 1084-1097.Ammerman, B. A., Lengel, G. J, & Washburn J. J. (2021). Consideration of clinician and researcher opinions on the parameters of nonsuicidal self-injury disorder diagnostic criteria. Psychiatry Research, 296, 113642.Ghinea, D., Edinger, A., Parzer, P., Koenig, J., Resch, F., & Kaess, M. (2020). Non-suicidal self-injury disorder as a stand-alone diagnosis in a consecutive help-seeking sample of adolescents. Journal of Affective Disorders, 274, 1122-1125.Muehlenkamp, J. J. (2005). Self-injurious behavior as a separate clinical syndrome. American Journal of Orthopsychiatry, 75, 324–333.Muehlenkamp, J. J., Brausch, A. M., & Washburn, J. J. (2017). How much is enough? Examining frequency criteria for NSSI disorder in adolescent inpatients. Journal of Consulting and Clinical Psychology, 85, 611619.Washburn, J. J., Potthoff, L. M., Juzwin, K. R., & Styer, D. M. (2015). Assessing DSM-5 nonsuicidal self-injury disorder in a clinical sample. Psychological Assessment, 27, 31-41.Zetterqvist, M. (2015). The DSM-5 diagnosis of nonsuicidal self-injury disorder: A review of the empirical literature. Child and Adolescent Psychiatry and Mental Health, 9, 31.Follow Dr. Westers on Instagram and Twitter/X (@DocWesters). To join ISSS, visit itriples.org and follow ISSS on Facebook and Twitter/X (@ITripleS).The Psychology of Self-Injury podcast has been rated #1 by Feedspot  in their list of "10 Best Self Harm Podcasts" and #5 in their "20 Best Clinical Psychology Podcasts." It has also been featured in Audible's "Best Mental Health Podcasts to Defy Stigma and Begin to Heal."If you or someone you know should be interviewed on the podcast, we want to know! Please fill out this form, and we will be in touch with more details if it's a good fit. NONSUICIDAL SELF-INJURY DISORDER (PROPOSED DIAGNOSIS):A. In the last year, the individual has, on 5 or more days, engaged in intentional self-inflicted damage to the surface of his or her body of a sort likely to induce bleeding, bruising, or pain (e.g., cutting, burning, stabbing, hitting, excessive rubbing), with the expectation that the injury will lead to only minor or moderate physical harm (i.e., there is no suicidal intent). Note: The absence of suicidal intent has either been stated by the individual or can be inferred by the individual's repeated engagement in a behavior that the individual knows, or has learned, is not likely to result in death.B. The individual engages in the self-injurious behavior with one or more of the following expectations: To obtain relief from a negative feeling or cognitive state.To resolve an interpersonal difficulty.To induce a positive feeling state.Note: The desired relief or response is experienced during or shortly after the self-injury, and the individual may display patterns of behavior suggesting a dependence on repeatedly engaging in it.C. The intentional self-injury is associated with at least one of the following: Interpersonal difficulties or negative feelings or thoughts, such as depression, anxiety, tension, anger, generalized distress, or self-criticism, occurring in the period immediately prior to the self-injurious act.Prior to engaging in the act, a period of preoccupation with the intended behavior that is difficult to control.Thinking about self-injury that occurs frequently, even when it is not acted upon.D. The behavior is not socially sanctioned (e.g., body piercing, tattooing, part of a religious or cultural ritual) and is not restricted to picking a scab or nail biting. E. The behavior or its consequences cause clinically significant distress or interference in interpersonal, academic, or other important areas of functioning. F. The behavior does not occur exclusively during psychotic episodes, delirium, substance intoxication, or substance withdrawal. In individuals with a neurodevelopmental disorder, the behavior is not part of a pattern of repetitive stereotypies. The behavior is not better explained by another mental disorder or medical condition (e.g., psychotic disorder, autism spectrum disorder, intellectual disability, Lesch-Nyhan syndrome, stereotypic movement disorder with self-injury, trichotillomania [hair-pulling disorder], excoriation [skin-picking] disorder).

Laura Edinger-Schon, Chief Sustainability Officer at University of Hamburg in Germany where she is also a Professor of Sustainability. (Recorded 10/20/23)

As a consultant, author, advisor, and speaker, Scott K. Edinger creates positive change for clients and is recognized as an expert in the intersection of leadership, strategy, and sales. He is the author of The Growth Leader: Strategies to Drive the Top and Bottom Lines. In this episode, Scott delves into the powerful link between good selling and good leadership. He highlights the significance of persuading others to embrace your vision and strategies as a leader, much like enabling people to invest in the desired outcomes that your product can potentially offer them.   Why you have to check out today's podcast: Deep dive into how selling and leadership closely interrelate with each other Find out why sales experience is the underrated differentiator Learn how expanded solutions make way for higher margins   “If you really want to think about pricing, then it's not a spreadsheet exercise. It's an exercise in thinking about how do we create value in the sales process. And that will determine how much you can charge.” - Scott K. Edinger   Topics Covered: 01:24 - How Scott found himself in pricing 02:48 - A backstory of how he started in HR and landed in pricing 03:09 - A deep dive into why selling and leadership are closely related 08:06 - How to sell at a higher margin without too much discounting 10:15 - Questions to ask your team to uncover if they're bringing value to people's sales experience 12:11 - Making customers find aha moments in your offer/service 13:49 - How you make people choose you over competing options 15:16 - Building trust and what it takes to build it at this point in time 17:26 - Discussing about a faulty assumption on the idea of 'land and expand' 19:47 - Sales experience in relation to customer experience in the concept of 'land and expand' 22:08 - What drives expansion 23:51 - The 3 Cs of inspiring and communicating 25:31 - Scott's response to Mark's comment: Here's what I love about those three C's. They ought to be in chapter one 26:04 - Scott giving his best pricing advice   Key Takeaways: "The sales experience is the first mile of the customer experience highway. And if it's not good, people get off at exit one and have a customer experience someplace else." - Scott K. Edinger "If you want to sell at a higher margin, sell at greater margins or sell expanded solutions, then your ability to help customers to think differently, to help them to see problems that they hadn't anticipated or solutions that they hadn't considered, that part of the sales experience has to be a priority. That can become a differentiator." - Scott K. Edinger "One of the things that I think really drives it [expansion] is if you recognize the sales execution in your business; sales becomes the execution of your strategy." - Scott K. Edinger   People/Resources Mentioned: The Growth Leader: Strategies to Drive the Top and Bottom Lines by Scott K. Edinger: https://www.amazon.com/Growth-Leader-Strategies-Drive-Bottom/dp/1799746208 Sell Is Human: The Surprising Truth About Moving Others by Daniel H. Pink: https://www.amazon.com/Sell-Human-Surprising-Moving-Others/dp/1594631905 Rethinking the Sales Force: Redefining Selling to Create and Capture Customer Value by Neil Rackham: https://www.amazon.com/Rethinking-Sales-Force-Redefining-Customer/dp/0071342532 McKinsey: https://www.mckinsey.com Gartner Research: https://www.gartner.com/en/products   Connect with Scott K. Edinger: Website: https://www.scottedinger.com/ LinkedIn: https://www.linkedin.com/in/scott-edinger/   Connect with Mark Stiving: LinkedIn: https://www.linkedin.com/in/stiving/ Email: mark@impactpricing.com  

Fr. Bill continues a series highlighting the history and practice of Two Way Prayer as contained in his book expected to be published in the spring of 2024. In this episode he explores meaning of a “psychic change,” a “conversion experience or awakening,” as well as “the fourth dimension of existence.” The episode uses the works of Bill Wilson, William James, and Jungian analyst and author Robert Johnson. If you've ever wanted to explore “ego deflation at depth” this episode is for you. Show Notes:  Quotes from Wilson, James, Edinger and Johnson William James Podcast Series Book by Paul S. We Agnostics: How William James, Father of American Psychology, Advanced A Spiritual Solution to Addiction: How a Venerated Harvard Doctor Inspired the 12 Step Movement Transformation by Robert A. Johnson --- Support this podcast: https://podcasters.spotify.com/pod/show/fatherbillw/support

In this episode we round out our Return to Edinger series and his book Ego and Archetype with a discussion of blood and alchemy. We talk about blood as a symbol for life and the carrier of consciousness. We explore the connections to religious sacrifice, the cult of Dionysus and, of course, the blood of Christ. From here we pivot to the mysteries of Alchemy, the Philosophers' Stone and the Prima Materia and relate each to the process of individuation; the union of God and Man. Enjoy :)

This episode is Part 3 of our "Return to Edinger" series on his book Ego and Archetype. In this one we discuss what it means to be an "individual" and explore the age-old philosophical paradox of "the One and the many." We cover Pythagorean number symbolism, the Christian Trinity and how they tie in to Carl Jung's psychology of the Unconscious.  Enjoy :)

This is part 2 in the "Return to Edinger" series where we discuss his book Ego and Archetype. In this one, we discuss the difference between 'signs' and 'symbols' in order to understand what an 'Archetype' is. With this accomplished, we go on to show how Jesus' words from the Gospels can be understood psychologically...and how Jesus himself can be understood as an Archetype. Enjoy :)

As the title suggests, we're returning to Edward Edinger for this episode, exploring his book "Ego & Archetype." We explore natural psychological development and how the stages of development influence our understanding of God and its expression in religion and myth. We explore the possibility of encountering the "Self," the fullness of our psyche above and beyond just the ego and in so doing encounter God for the first time consciously.  Enjoy :)

We talked hockey on Thursday's program with owner Chris Brown and General Manager and assistant coach Clint Edinger of new New Hampshire Mountain Kings of the North American Hockey League who will open play at the Tri Town Ice Arena in Hooksett on September 22. Also joining us, NASCAR Cup Series driver and Connecticut native Ryan Preece. Ryan will be racing in the Crayon 301 Cup Series event on Sunday, July 16 at New Hampshire Motor Speedway.

Episode 425 - Derek Edinger, Brewery Ardennes Happy Monday, Thieves! We're welcoming Derek Edinger of the Finger Lakes' Brewery Ardennes to the show today. We talk about brewing Belgian-style beers in the age of the hazy IPA and the correct way to fry fries. For the black beers, we knock back an easy drinker from a new NJ brewery as well as a chilly West Coast Style IPA. Tune in and let us know what you think!***As always, you can email your questions, complaints, whimpers, or whines to us at stealthisbeerpodcast@gmail.com. We read everything we get and we'll try to respond as quickly as we can. If not online, then on air. And THANKS! You can subscribe to STB on iTunes and PLEASE LEAVE US A REVIEW!!! Co-hosts: Augie Carton & John Holl Producer: Justin Kennedy Engineer: Brian Casse Music: "Abstract Concepts - What Up in the Streets" by Black Ant.

Maniacs,Mystery Maniacs Episode! In Podcast 151, a not unusual 20-year veteran helps us find a great title for the episode that we can't use!GORE-O-METERCheck out the crazy walls at https://crazywalls.tumblr.com/PeripheralUntil Death Dying Of The Light  Thanks again for listening! Mark & Sarah-----------------------------------Schedule for January Jan 23 - Midsomer Murders S23 e03 - "A Grain of Truth" Jan 30 - Midsomer Murders S23 e04 - "Dressed to Kill" ------------------------------------NEWSLETTER: Keep up with all things Mystery Maniac through our newsletter! Signup here for free: https://midsomermaniacs.transistor.fm/------------------------------------Maniac Merch: https://midsomer-maniacs-podcast.myspreadshop.com/------------------------------------Connect with the Maniacs:Rate us on Spotify and Apple!Facebook - https://www.facebook.com/MysteryManiacsPodcastTwitter.com - https://twitter.com/mystery_maniacsSarah's twitter -https://www.twitter.com/intellagirlMark's Twitter - https://twitter.com/bell_typewriterIG - https://www.instagram.com/mysterymaniacspodcast/Email - mysterymaniacspodcast@gmail.comWeb - mysterymaniacspodcast.com

In this episode we dive deeper into Ed Edinger's "The Eternal Drama." We are presented with the heavenly realm of Olympus as a projection of the unconscious and with the 12 Olympian Gods as projections of our own in-born psychological forces. Edinger describes a "Zeus personality," an "Apollo personality," a "Hermes personality," and so on. He tells us their stories and helps us to see ourselves in them and to experience the gods within. Enjoy :)

She's collaborated with famous musicians, but her greatest reward is working with her students – from 17 to 70. Connie has had a variety of experiences, including being a chef in the military, but her love of music and performing is her constant – along with her rule to count her blessings every day.

In the first session when I give patients my initial observations they often have difficulty hearing what I mean regarding their emotional experience. I hear things like: “I'm not angry because I've also done bad things to people and everyone makes mistakes.” “I'm not sad because I know it happened for the greater good.”  “I'm not afraid because I know that it can't hurt me.” These statements are not attempts to feel emotion, they are attempts to turn emotion off. These statements are attempts to solve and emotional reality with intellect. They are using the wrong part of the brain for the wrong part of life.  People have a hard time accepting that they can feel that something is true even though they may know intellectually that something is not true. Clear as mud? Stay with me for a second here.  We can be sad when friends let us down even though we know intellectually that humans make mistakes. We can be afraid of a story or an archetypal image even though we know that it is not real. We can be angry at realities of life even though we know they are inevitable and true.  [caption id="attachment_1891" align="aligncenter" width="1024"] Scared?[/caption] Intellect and emotion often contradict each other. We tell ourselves that our intellect can turn our emotions off, but our intellect can only let us ignore our emotional reality temporarily. Both of these experiences come from two different parts of the brain that process two different kinds of realities. Our ego and cognition comes from the prefrontal cortex, the newest part of the brain. This upstart new part thinks that it is all of us. We pretend that we are purely rational creatures until emotion overwhelms us and we try to tamp it down again.  Our intuition, emotion, and creative elements come from the oldest part of the brain, the subcortex. When indulged our subcortical brain allows us to feel intuitive gut feelings, creatively heal problems, and listen to our emotional reality. It is also the gateway to religious and transcendental experiences.  The subcortical brain stores information that activates our emotional fight or flight center. To do this it has to store information about the past that our conscious brain may not have time to think about intellectually. The subcortical brain is fast, so lightening fast that we do not always notice consciously what it is doing. The prefrontal cortex brain is slower but more deliberate in how it processes information. The subcortical brain raises our adrenaline and makes us cautious after the red hot coil of a stove. The unconscious subcortical brain associates this image with trauma from the past. It raises the alarm before our conscious brain knows what is happening.  The subcortical brain reacts to stimulus from our past. This becomes a problem when emotional pain and trauma are stored there. Feelings of inadequacy, hopelessness and rage can get stuck “under” our life until we acknowledge and process them in therapy. A therapist encouraging you to feel, eye movement therapy, prayer, transcendental meditation, intentional creative practice, or psychedelics can unlock the door to this part of the brain. This part of the brain can be a scary place though if we have trauma blocking the way down. Trying to feel emotion, creativity or intuition may make trauma overwhelm us if it is not healed.  Edward Edinger points out in his book Ego and Archetype that these parts of the brain do not want to be in the same head. They often disagree and fight one another. The prefrontal cortex is extremely existential and see's the world through cold reason. Over-indulged the prefrontal cortex would have us fixate on our own ultimate unimportance. From its perspective we are a bubble on a tide of empire or a meaningless dot in a vast galaxy. Our existential and intellectual brain doesn't understand emotion or mystical religion. It only understands practical accomplishment and objective material realities.  The subcortical brain is myopic and childish. It contains the zen perspective that “all things are one” or that “we are connected to all things”. The subcortical brain contains past emotional information. It also contains information from our shared evolutionary heritage. This spiritual function of the subcortical brain can help us access wisdom and creativity that feel “older than us” and “timeless” or “connected”. In conditions where subcortical emotional reality overwhelms the ego and rational brain we can become psychotic or depersonalized.  Much of psychological dysfunction occurs when we try to use the wrong part of the brain to create change in our current reality. We have all been people who become overly intellectual when feeling emotion instead of confronting the emotional reality. “Magical thinking” often occurs when people feel like their emotion or insight will change the outcome of their existential reality. Some people retreat into religion instead of taking practical steps to solve their problems. Others might despise religion because they see no point in any part of life that is not objective and rational  Edinger calls these two dueling functions the Ego / Self Axis. Edinger see's the development of both functions as the key to an intact and stable psyche.   “The Self is the ordering and unifying center of the total psyche (conscious and unconscious) just as the ego is the center of the conscious personality. Or, put in other words, the ego is the seat of subjective identity while the Self is the seat of objective identity. The Self is thus the supreme psychic authority and subordinates the ego to it. The Self is most simply described as the inner empirical deity and is identical with the imago Dei.” ― Edward F. Edinger, Ego and Archetyp   e: Individuation and the Religious Function of the Psyche Often people retreat too deeply into one function. These people often distrust one another. Mystics and existentialists rarely get along. They have repressed one part of the human experience in themselves and avoid it in other people. Understanding the reality of the ego self axis can let us have a happy and whole life. The ego, or the prefrontal cortex, can make us effective at planning and accomplishment. The Self, or subcortical brain, can let us heal trauma, create, and develop a transpersonal spiritual dimension. Neither part of the brain is “bad” or “wrong”. We need both to understand our humanity. In order to heal and understand religious and political differences we need to embrace Edinger's lens and use it to hear what people are really saying.  Both parts of the brain are "right" from their own point of view. At our deepest levels we are alone and cannot be totally understood. From another perspective we are a part of a human experience that connects all of us. The ego brain knows that we are born and die alone, but the self brain can feel the archetypes in our evolutionary heritage.  We are each existentially alone, but it is the knowledge that we are all existentially alone that can bring us together and allow us to understand one another.  For more info on the subcortical brain check out our other article: https://gettherapybirmingham.com/post-therapy-spirituality-and-mysticism/ Waiting by Robert Penn Warren You will have to wait. Until it. Until The last owl hoot has quavered to a Vibrant silence and you realize thre is no breathing Beside you, and dark curdles toward dawn. Until Drouth breaks, too late to save the corn, But not too late for flood, and the dog-fox, stranded On a sudden islet, barks in hysteria in the alder-brake. Until the doctor enters the waiting room, and His expression betrays all, and you wish He'd take his God-damned hand off your shoulder. Until The woman you have lived with all the years Says, without rancor, that life is the way life is, and she Had never loved you, had believed the lie only for the sake of the children. Until you become uncertain of French irregular verbs And by a strange coincidence begin to take Catholic instruction from Monsignor O'Malley, who chews a hangnail. Until You realize, truly, that our Saviour died for us all, And as tears gather in your eyes, you burst out laughing, For the joke is certainly on Him, considering What we are. Until You pick the last alibi off, like a scab, and Admire the inwardness, as beautiful as inflamed flesh Or summer sunrise. Until you Remember, surprisingly, that common men have done good deeds. Until it Grows on that, at least, God Has allowed us the grandeur of certain utterances.

Du suchst nach dem perfekten Modul in deinem IT-Studium? Deine Suche ist an der Uni Hamburg Geschichte! Beim Base.camp kannst Du dein eigenes Projekt ohne Zeitstress mit Unterstützung und Betreuung umsetzen und dir dafür sogar CP (Credit Points) anrechnen lassen. Mehr dazu erfährst Du aus erster Hand von Prof. Dr. Janick Edinger, Juniorprof an der Uni Hamburg, und Leonie van der Veen, Masterstudentin und Absolventin des Base.camp bei Prof. Edinger. Oder willst Du einfach nur mal mehr zu aktuellen IT-Themen auf coole Weise lernen? Dann besuche doch die nächste Digital Science Night! ** Werbung: Die Folge ist sponsored by FERCHAU GmbH ** Nerd-Power für den Norden: Make IT happen in Hamburg! Bist Du auf der Suche nach einem IT-Job und denkst um die Ecke? Dann unterstütze jetzt FERCHAU bei der Digitalisierung der öffentlichen Verwaltung und des Bildungswesens, der Bekämpfung von Cyberkriminalität oder der Weiterentwicklung von Informationsarchitektur u.a. als IT-Supporter, -Administrator oder Embedded Softwareentwickler. Hamburg ist nicht Deine Stadt? - Kein Problem! FERCHAU sucht IT-Talente in ganz Deutschland. Na, Interesse geweckt? Mehr erfährst Du unter: ferchau.com/go/smart-hamburg Der ITCS Pizzatime Podcast ist Teil des ITCS und ITCS Online! – Tech Konferenz, IT Jobmesse & Festival – schnapp dir dein kostenloses Ticket hier: https://www.it-cs.io/ Alles rund um das Base.camp: https://www.inf.uni-hamburg.de/inst/basecamp.html Das Projekt TrashKing von Leonie: https://www.inf.uni-hamburg.de/inst/basecamp/projects.html

In this episode we expand Jung's Greatest Pupils to include Edward Edinger. We explore his work "The Eternal Drama," which illustrates the psychological significance of the ancient Greek myths. We cover the creation of the world and the gods, the warfare between them, Prometheus and Pandora. We talk original sin and compare and contrast with the Bible, but most importantly we come to see ourselves in the mythic heroes, in the gods and in their actions. Enjoy :)

Evan Edinger joins us to debate the hottest internet controversies from yesteryear Learn more about your ad choices. Visit podcastchoices.com/adchoices

Guests include Angie Edinger, Shanley and Iowa State Hall of Famer, Eric Morrow, former WDAY Sports Reporter, and Lynette Johnson, WDAY Basketball Analyst. Watch Hot Mic with Dom Izzo weekday mornings from 9 to 11 on WDAY XTRA and streaming live at Inforum.com.

Aimee Edinger is a professor of developmental and cell biology in the School of Biological Sciences at UCI where she teaches introductory biology, serves as an equity advisor for diversity and inclusion in science, and runs the Edinger lab. Aimee is also co-founder of Siege Pharmaceuticals a company developing new cancer drugs based on a naturally-occurring molecule that starves cancer cells to death. We go into detail about her research that starves cancer cells to death, the moment that inspired her to start a pharmaceutical company, advice she'd give to other academics looking to start a company, and more!   Hosted by: Greg Weiss, UCI Professor

Kikau and Matty sit down with Carnegie Mellon Associate Professor Rick Edinger (he/they).   Rick (@redingernyc) is an accomplished music director, vocal coach, pianist, and actor, and is on the forefront of anti-racist Musical Theatre training.  As an actor, appearing in the 2004 Tony nominated Broadway revival of Pacific Overtures (dir. Amon Miyamoto) and the Broadway benefit concert production of Children and Art: A Tribute to Stephen Sondheim on the Eve of his 75th Birthday (dir. Richard Maltby, Jr.).  Edinger has also worked as a collaborative pianist with Broadway performers and singers from the Metropolitan Opera, English National Opera, Santa Fe Opera, Los Angeles Opera, San Francisco Opera, and more. As a vocal coach in New York for over 10 years, Edinger's former and current clients have performed on Broadway, Off-Broadway, on national/ international tours, and in regional houses across the globe.  Edinger also proudly co-chairs the CMU School of Drama's Equity, Diversity, & Inclusion committee with colleague, Professor Tomé Cousin. www.rickedinger.com --- This week's Recommended Resource is from Rick and is MTDPA. Music, Theater, and Dance Professionals in the Academy (MTDPA) strives to support arts education professionals of the Global Majority to transform pedagogy, develop artistic scholarship, and cultivate leadership acumen in academic institutions.  For more information visit www.mtdpa.org Follow us on Facebook or Instagram @carefullytaughtpodcast Music provided by JoshuaHeggMusic.com

Whether you're in the market for a first time position, a new job, seeking another opportunity at your current company, or just want to be the first someone thinks of an opportunity arises, making yourself a desirable employee is a must. So how do you do it? Jovan is doing outside sales for 3M and Alex is now a sales development rep at Seamless.AI. Both graduated in May of 2019 from the University of Toledo and immediately stepped into great first time roles that they had secured months before. They have acted as mentors and Alex is still involved at the national level of PSE to help bring the younger professionals into the workplace. Podcast website: https://www.doubleasolutions.net/everyday-business-solutions-podcast/ Questions about the show or interested in being a guest? Email us at Marketing@DoubleASolutions.net. --- Send in a voice message: https://podcasters.spotify.com/pod/show/everyday-business/message