Podcasts about Grof

Support the show:https://www.paypal.me/Truelifepodcast?locale.x=en_USBuy Grow kit: https://modernmushroomcultivation.com/This Band willl Blow your Mind! Codex Serafini: https://codexserafini.bandcamp.com/album/the-imprecation-of-animaRev. Dr. Jessica Rochester: In an age where plant medicines are paraded like commoditiesand sacred sacraments are filtered through the sterile lens of profit and protocol,there stands a bridge—woven not from theory,but from decades of devotion,grit, and grace.Rev. Dr. Jessica Rochester is that bridge.Madrinha. President. Torchbearer.Founder of Céu do Montréal, the Santo Daime Church she brought into being in 1997—not as a rebellion,but as a restoration of sacred memoryto the North.A transpersonal counselor forged in the crucibles of Assagioli and Grof,she speaks the languages of the soul and the somatic,guiding seekers not around, but through the sacred fire of self-confrontation.She walked the bureaucratic labyrinth from 2000 to 2017,securing a Section 56 Exemption—not for fame,but to protect the sacrament of Santo Daime from the cold fists of the state.She is an ordained Interfaith Minister,a Doctor of Divinity,and an author whose two-volume opus—Ayahuasca Awakening—is less a book and more a mapfor those ready to take off their masksand meet the jaguar within.For over four decades she has led workshops,held private practice,stood at the crossroads of consciousness and culture,teaching not how to escape,but how to embodythe radical act of spiritual adulthood.And today,while the psychedelic renaissance sells peak experiences,Rev. Dr. Jessica Rochester whispers of something older,quieter,stronger—The long walk home.The humble medicine of self-care,self-mastery,and sacred discipline.So if you came for a keynote speaker,step aside.If you came for a true guidebetween the seen and unseen,prepare your heart.Because the Madrinha is not here to entertain you.She is here to remind you who you werebefore the world told you who to be.⸻https://www.revdrjessicarochester.com/https://psychedelicscene.com/2024/06/20/entheogens-psychedelics-nosc-and-the-search-for-wholeness/ Support the show:https://www.paypal.me/Truelifepodcast?locale.x=en_USCheck out our YouTube:https://youtube.com/playlist?list=PLPzfOaFtA1hF8UhnuvOQnTgKcIYPI9Ni9&si=Jgg9ATGwzhzdmjkgGrow your own:https://modernmushroomcultivation.com/This Band Will Blow Your Mind: Codex Serafinihttps://codexserafini.bandcamp.com/album/the-imprecation-of-anima

Vanaf woensdag 30 april luister je iedere week naar een nieuwe aflevering van Grof Geld! In dit nieuwe seizoen duiken Perre en Sam weer diep in de fascinerende wereld van voetbal en geld. Van betaalde hooligangevechten tot de wijn van Wesley Sneijder en van de bijzondere band tussen Philips en PSV tot het grote fiasco dat het WK Clubvoetbal dreigt te worden.Met scherpe verhalen, bijzondere gasten en zelfs een Michelin-sommelier aan tafel, is niks te gek.Zie het privacybeleid op https://art19.com/privacy en de privacyverklaring van Californië op https://art19.com/privacy#do-not-sell-my-info.

Het kabinet wil de begroting voor ontwikkelingssamenwerking ingrijpend verminderen, maar dat is niet zonder gevaren, ziet verslaggever Christoph Schmidt. Lees ook: Plannen Klever bekend: bezuinigingen op onderwijs, klimaat en vrouwenrechten Ook VVD begint geduld te verliezen met minister Klever Presentatie: Christoph Schmidt. Redactie en productie: Michael Royall. Montage en mixage: George Paul Henneberke.Support the show: http://www.trouw.nlSee omnystudio.com/listener for privacy information.

John H. Buchanan received a doctorate in liberal arts from Emory University. He was trained and certified as a Holotropic Breathwork practitioner by Stan and Christina Grof. He is a contributing coeditor for Rethinking Consciousness (2020) and the author of Processing Reality: Finding Meaning in Death, Psychedelics, and Sobriety (Cascade, 2022).PODCAST LINKS:- Processing Reality (book): https://wipfandstock.com/9781666709285/processing-reality/- John's website: https://www.processingreality.com/CONNECT:Website: https://wipfandstock.com/YouTube: https://www.youtube.com/@WipfandstockpublishersTwitter: https://twitter.com/wipfandstockFacebook: https://www.facebook.com/wipfandstockInstagram: https://www.instagram.com/wipfandstock/OUTLINE: (01:22) – Introduction (05:56) – Roundtable: Olaf Stapledon, C. S. Lewis, Colin Wilson(10:27) – Psychedelics: intersection of psychology, philosophy, religion(16:30) – First experiences with mind-altering agents(20:11) – Answering criticisms of psychedelics(24:35) – Altered states: drug-induced vs. breath-induced(31:42) – Stan Grof's transpersonal psychology(36:50) – Whitehead's process philosophy(43:34) – Grof and Whitehead in conversation(48:50) – “Prehension”(54:32) – Prehension and non-ordinary states(57:43) – What's next for John*The Theology Mill and Wipf and Stock Publishers would like to thank Luca Di Alessandro for making their song “A Celestial Keyboard” available for use as the podcast's transition music. Link to license: https://pixabay.com/service/license-summary/.

De kettingzaag die Elon Musk met zijn DOGE-project in de Amerikaanse ambtenarij zet, lijkt medogeloos. Grof wordt er gesneden in het aantal werknemers. Zou dat ook een idee zijn voor Nederland, waar het aantal ambtenaren blijft groeien en dit kabinet heeft besloten ten minste één miljard te bezuinigen? Prof. dr. Jos Blank, wetenschappelijk directeur van de Stichting IPSE Studies (Instituut voor Publieke Sector Efficiëntie Studies) en emeritus hoogleraar Productiviteit Publieke Sector aan de Erasmus Universiteit Rotterdam, doet onderzoek naar de efficiëntie van ons ambtelijk apparaat en adviseert al decennia lang politici, beleidsmakers en vertegenwoordigers van publieke instellingen en organisaties.   

In this episode, Matt speaks with Richard Tarnas about his book Cosmos and Psyche: Intimations of a New Worldview. Richard Theodore Tarnas is a cultural historian and astrologer known for his books The Passion of the Western Mind: Understanding the Ideas That Have Shaped Our World View and Cosmos and Psyche: Intimations of a New World View. Tarnas is professor of philosophy and psychology at the California Institute of Integral Studies, and is the founding director of its graduate program in Philosophy, Cosmology, and Consciousness. In 1968 Tarnas entered Harvard, graduating with an A.B. cum laude in 1972. He received his Ph.D. from Saybrook Institute in 1976 with a thesis on psychedelic therapy. In 1974 Tarnas went to Esalen in California to study psychotherapy with Stanislav Grof. From 1974 to 1984 he lived and worked at Esalen Institute in Big Sur, California, teaching and studying with Grof, Joseph Campbell, Gregory Bateson, Huston Smith, Elizabeth Kübler-Ross, and James Hillman. He also served as Esalen's director of programs and education. Get the book: https://a.co/d/4gJFNxS warmachinepodcast.org Music for this episode: Lamentium, Monasterium Imperi Nomad's Theme, Matt Baker

In this episode, Joe interviews Paul Grof: research psychiatrist, clinician, author, brother of Stanislav, professor of psychiatry at the University of Toronto, and director of the Ottawa Mood Disorders Center. He talks about his extensive career in psychiatry, and how trying to understand the cause of mood disorders led him to focusing on the very nature of consciousness. He believes that consciousness is a collaborative creation between the brain, body, and external fields, and that the key to connecting with the mechanistic side of academia is through talking about the unexplainable – near death experiences, pre-cognition, remote viewing – and of course, them having positive non-ordinary experiences through psychedelics or other means. He talks about how much we're connected, how much our bodies remember, and how much society could change for the better if enough people experience the transpersonal. He also discusses: His thoughts on legal frameworks, education, integration, and whether or not psychedelics will get stuck in psychiatry The importance of new study designs in research, as double blinding doesn't make sense for psychedelics Concerns over spiritual emergence and emergencies: How much is the responsibility of the therapist or facilitator? The global rise in depression and addiction, especially in the younger generation, and the need for techniques for people to help themselves The work he's doing with remote healing circles, using strong intention, positive emotions, and visualized healing and more! For links, head to the show notes page.

"Siinkohal pean tarvilikuks mainda, et elasin üle kümne aasta Californias Big Suris Esaleni Instituudi juures, töötades instituudi programmijuhina, ning selle aja jooksul pakkus Esalen võimalust tegelemiseks sisuliselt igat laadi põhjalikumate ja põgusamate teraapia ja enesemuutmise vormidega. Terapeutilise efektiivsuse vaatepunktist oli Grofi lähenemisviis selgelt tõhusaim – teised ei küündinud sellele ligilähedalegi," kirjutab Richard Tarnas "Õhtumaa vaimu passioonis" [1].Tarnase sõnul põimuvad Grofi ellu kutsutud transpersonaalses psühholoogias kaks käsitust: 1) maailma erinevate kultuuride spirituaalsed ja müstilised traditsioonid; 2) freudistlik ja jungiaanlik psühhoanalüüs. Teiste sõnadega, Grof on loomulaadilt moderne müstik, kes on kodus nii nüüdisaegses psühhoteraapias kui ka iidsetes tervendamistehnikates.Tarnas läks 1974. aastal Esaleni Grofi juurde psühhoteraapiat õppima. Nad otsisid vastust küsimusele, mis oli psühhedeelikumide mõju uurinud teadlasi köitnud pikki aastaid: miks kutsub üks ja seesama psühhoaktiivne aine erinevatel inimestel esile niivõrd erinevaid kogemusi? Selleks ajaks oli erinevate kogemuste põhjendamiseks proovitud kõikvõimalikke psühholoogilisi teste, ükski neist ei aidanud edasi. "1976. aasta kevadel pakkus üks Grofi seminaris osalenud kunstnik, et me võiksime selgitava muutujana kasutada katsealuste sünnikaarte [kui täpsem olla, siis planeetide transiite, H.]," meenutab Tarnas Tähenduse teejuhtide 42. numbrile antud intervjuus "Teine teljeajastu" [2]. Kunstniku soovitusel olid rabavad tagajärjed. "Katsete tulemused, milleni me jõudsime 1976. aasta märtsis, olid lihtsalt niivõrd veenvad, et mul ei jäänud muud üle, kui ma pidin oma ontoloogilised ja epistemoloogilised alusoletused üle vaatama," ütles Tarnas meie eespool mainitud intervjuus.Richard Tarnas räägib oma 1976. aasta avastustest põhjalikumalt 14. novembril EBS-i kursuse "Kosmos ja psüühe" [3] raames toimuval külalisloengul "Ebausu kullastandard" [4].Tänases saates räägime Piret Bristoli ja (:)kivisildnikuga transpersonaalsest psühholoogiast ja teistest "tõenduspõhisesse" maailmapilti mittesobivatest nähtustest, sest – nagu ütleb Tarnas oma külalisloengus –, peituvad sageli kõige sügavamad saladused just kõige igapäevasemate nähtuste taga [5]. Tänane saade on tihedas suguluses möödunud aasta mais salvestatud vestlusringiga "Kui sünnib ilmvõimatu" [6], mis oli pühendatud Stanislav Grofi samanimelisele raamatule [7] ja kus osalesid Raimo Kaarlaid ja Aleksander Eeri Laupmaa. Peatse kohtumiseni!H.———————————————[1] https://www.apollo.ee[2] https://teejuhid.postimees.ee[3] https://my.ebs.ee/et/subject[4] https://fienta.com/et/richard-tarnase[5] https://teejuhid.postimees.ee[6] https://www.youtube.com/live[7] https://www.apollo.ee/en Hosted on Acast. See acast.com/privacy for more information.

Interview with Michael Mithoefer  Michael Mithoefer, M.D., is a psychiatrist living in Asheville, NC, with a research office in Charleston, SC. In 2000, he began collaborating with MAPS on the first U.S. Phase 2 clinical trial of MDMA-assisted psychotherapy. He and his wife Annie have since conducted two of the six MAPS-sponsored Phase 2 clinical trials testing MDMA-assisted psychotherapy for PTSD, as well a study providing MDMA-assisted sessions for therapists who have completed the MAPS-sponsored MDMA Therapy Training Program, and a pilot study treating couples with MDMA-assisted psychotherapy combined with Cognitive-Behavioral Conjoint Therapy. He is now Senior Medical Director for Medical Affairs, Training and Supervision at MAPS Public Benefit Corporation (MAPS PBC). He is a Grof-certified Holotropic Breathwork Facilitator, is trained in EMDR and Internal Family Systems Therapy, and has nearly 30 years of experience treating trauma patients. Before going into psychiatry in 1991, he practiced emergency medicine for ten years, served as medical director of the Charleston County and Georgetown County Emergency Departments, and has held clinical faculty positions at the Medical University of South Carolina. He has been board-certified in Psychiatry, Emergency Medicine, and Internal Medicine.

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.

Ospite della 125° puntata di Illuminismo Psichedelico è Alessandra Spagnoli, facilitatrice di Respirazione Olotropica certificata al Grof Transpersonal Training, nonché tra i fondatori di Holotropic Italy. Alessandra è inoltre specialista di integrazione psich3delica formata alla ICEERS Academy; è inoltre formata al Somatic Experiencing Practitioner. Durante la puntata Alessandra ci ha raccontato da un punto di vista tecnico cos'è la Respirazione Olotropica, come è nata da un'intuizione di Stanislav Grof negli anni '50 e cosa sono i 5 Pilastri, ovvero il funzionamento sinergico degli elementi che rendono così intenso e terapeutico questo dispositivo di espansione della coscienza basato sul solo respiro. 

SynopsisIn the 1930s, American composer Ferde Grofé was on a roll. During the previous decade, as staff arranger for the Paul Whiteman orchestra, Grofé had orchestrated all the music that popular ensemble had premiered, including George Gershwin's 1924 jazz classic Rhapsody in Blue. But by the late 1920s, Grofé was composing his own original scores, and in 1931 finished his Grand Canyon Suite.Around that time, Grofé left the Whiteman band, and signed on as staff conductor of the NBC Radio Network, and soon became a familiar figure on the American music scene from coast to coast.On today's date in 1935, a new ballet score by Grofé premiered at the Hollywood Bowl. It took as its story line a familiar Hollywood theme: the exploited “double” who stands in for a starlet during the making of a film. The ballet music was later recast as Hollywood Suite, a concert work. In the 1960s, looking back on his long career in music, Grofé said, “Many of my compositions, I believe, were born of sight, sound, and sensations common to all of us. I think I have spoken of America in this music simply because America spoke to me.” Music Played in Today's ProgramFerde Grofé (1892-1972): Hollywood Suite; Bournemouth Symphony; William Stromberg, conductor; Naxos 8.559017

De handel in schattige kleine hondjes blijkt een schimmige wereld, vol conflicten waarin zich ook criminelen mengen. De handel begint op Instagram, vertellen Wouter Laumans en Paul Vugts in deze aflevering van de Parool Misdaadpodcast, en is niet zo onschuldig als het lijkt. Voor een pomerianen, een gewilde kleine hondensoort die onder sommige groepen een statussymbool zijn, zijn de wachtlijsten bij officiële fokkers lang. Wie minder geduld heeft en wel graag zo'n klein hondje wil, komt bijvoorbeeld terecht bij Pomeranian Amsterdam, dat volgens de politie in vijf jaar tijd honderd hondjes verhandelde. Wouter Laumans: “Er wordt grof geld verdiend met die handel, en met die hondjes blijkt vaak van alles mis te zijn. Door het doorfokken krijgen ze erfelijke aandoeningen, zoals haaruitval of een afgeknelde luchtpijp.” Van de papierwinkel zoals een vaccinatiepaspoort of stamboom, klopt vaak weinig. Opvallend, zegt Vugts, is dat de handelaren vaak vrouwen, dochters, moeders of bijvrouwen van criminelen zijn. “Het is een circuitje.” Volgens Vugts zijn er zelfs parallen met de cokewereld: “Daar gaan de prijzen ook tig keer over de kop. Een pup kopen in Rusland of Roemenie waar minder regels zijn, kost zo'n 300 euro. Hier gaan ze voor minimaal 2500 euro van de hand.”Extra:- Parool Misdaadpodcast Live in het theater- Een foto van Harry Support the show: https://www.kiosk.nlSee omnystudio.com/listener for privacy information.

Юрий Столяров известен широкой аудитории, как известный визажист, стилист и телеведущий. Он работает с людьми более 25 лет. Но, только два года назад, после окончания школы фасилитаторов осознанности в Португалии, узкий круг его коллег и персональных клиентов узнал о нём, как о настоящем путешественнике по миру самопознания и духовного развития. Он путешествовал по всему миру, изучая различные техники медитации, психотерапии и древние практики. Он обучался у мастеров в России, Европе, Амазонии, Индии, Непале и других странах, погружаясь в мудрость различных культур. Однажды Юрий открыл для себя уникальный метод работы с энергетикой и психологией, который объединяет в себе соматический подход, язык тела, знания Ошо, Гуджиева, Грофа и работу с хрониками Акаши. Этот метод помогает людям обрести гармонию с самими собой и окружающим миром. Сегодня Юрий помогает людям находить свой внутренний баланс и гармонию через индивидуальные и групповые сессии. Yury Stolyarov is widely known as a renowned makeup artist, stylist, and TV host. He has been working with people for over 25 years. However, it was only two years ago, after graduating from the School of Facilitators of Mindfulness in Portugal, that a select group of his colleagues and personal clients came to know him as a true explorer of self-discovery and spiritual development. Yury has traveled the world, studying various techniques of meditation, psychotherapy, and ancient practices. He has trained under masters in Russia, Europe, the Amazon, India, Nepal, and other countries, immersing himself in the wisdom of different cultures. One day, Yury discovered a unique method of working with energy and psychology, which combines a somatic approach, body language, and the knowledge of Osho, Gurdjieff, Grof, and the Akashic Records. This method helps people find harmony with themselves and the surrounding world. Today, Yury assists people in finding their inner balance and harmony through individual and group sessions. FIND YURY ON SOCIAL MEDIA Instagram ================================SUPPORT & CONNECT:Support on Patreon: ⁠https://www.patreon.com/denofrich⁠Twitter: ⁠https://twitter.com/denofrich⁠Facebook: ⁠https://www.facebook.com/mark.develman/⁠YouTube: ⁠https://www.youtube.com/denofrich⁠Instagram: ⁠https://www.instagram.com/den_of_rich/⁠Hashtag: #denofrichType of unconscious:6© Copyright 2024 Den of Rich. All rights reserved.

Read the longform article at:https://gettherapybirmingham.com/healing-the-modern-soul-part-2/   The Philosophy of Psychotherapy The Corporatization of Healthcare and Academia: A Threat to the Future of Psychotherapy The field of psychotherapy is at a critical juncture, facing numerous challenges that threaten its ability to effectively address the complex realities of the human experience. Chief among these challenges is the growing influence of corporate interests and the trend towards hyper-specialization in academic psychology, which have led to a disconnect between the profession and its roots, as well as a lack of understanding of the physical reality of the body, anthropology, and the history of the field. In this article, we will explore the ways in which the corporatization of healthcare and academia is impacting psychotherapy, and argue that in order for the profession to remain relevant and effective, it must embrace a more holistic and integrative approach that recognizes the interconnectedness of the mind, body, and spirit. This requires a renewed commitment to developing a coherent concept of self, a shared language and understanding of implicit memory, and a vision of psychotherapy as a means of empowering individuals to become more effective at being themselves in the world and, in turn, better at transforming the world for the better. The Corporatization of Healthcare and Academia The influence of corporate interests on healthcare and academia has had a profound impact on the field of psychotherapy. The pressure to maximize profits and minimize costs has led to a shift away from comprehensive diagnosis and towards a reliance on quick fixes like medication and brief, manualized therapies. This trend is particularly evident in the way that psychiatry has evolved over the past few decades. Psychiatrists used to spend an entire hour with their patients doing psychotherapy, but now the majority of the profession relies solely on drug therapy. In fact, a staggering 89% of psychiatrists used only drug therapy in 2010, compared to just 54% in 1988 (Mojtabai & Olfson, 2008). Patients are often left feeling frustrated and unheard, with many giving up on medication after their psychiatrist writes a script in the first and last five minutes of their first session. The same forces are at work in academia, where the cost of education has skyrocketed and the focus has shifted towards producing "products" rather than fostering critical thinking and innovation. Adjunct professors, who often lack the expertise and experience to teach psychotherapy effectively, have replaced tenure-track faculty, and students are graduating with a narrow understanding of the field that is ill-suited to the realities of private practice (Collier, 2017). The result is a profession that is increasingly disconnected from its roots and the physical reality of the body. Anthropology, humanities and the history of the profession, which offer valuable insights into the nature of the human experience and the evolution of psychotherapy, are largely ignored in favor of a narrow focus on cognitive-behavioral interventions and symptom reduction pushed largely to help psychopharm companies' bottom lines (Frances, 2013). The current academic publishing system is also broken. Academics work hard to come up with original ideas and write papers, only to give their work away for free to publishers who make trillions of dollars in profits while the authors get no compensation (Buranyi, 2017). Peers often cite papers to support their own points without actually reading them in depth. And the "best" journals frequently publish absurd psychology articles that would make you laugh if you said their main point out loud, but hide their lack of substance behind academic jargon (Sokal, 2008). Meanwhile, students spend years in graduate school being forced to research what their advisor wants, not what's truly innovative or needed to advance the field. After a decade of study and compromise, the pinnacle achievement is often creating a new 30-question screener for something like anxiety, rather than developing therapists who can actually discern and treat anxiety without needing a questionnaire. The system fails to properly vet or pay therapists, assuming they can't be trusted to practice without rigid manuals and checklists. This hyper-rationality, the madness arising from too much logic rather than too little, is very useful to moneyed interests like the Department of Defense in how they want to fund and control research. Large language models and AI are the pinnacle of this - spreadsheets sorting data points to mimic human speech, created by people so disconnected from a real sense of self that they believe you can turn people into robots because they've turned themselves into robots (Weizenbaum, 1976). But psychology and therapy can't be reduced to hard science and pure empiricism the way fields like physics can (at least until you get to quantum physics and have to rely on metaphor again). We can't remove all intuition, subjective experience and uncertainty (Rogers, 1995). The reproducibility crisis in psychology research shows the folly of this over-rationality (Open Science Collaboration, 2015). Studies that throw out any participant who dropped out of CBT treatment because it wasn't helping them are not painting an accurate picture (Westen et al., 2004). Developing a Coherent Concept of Self A History of the Self Our understanding of the self has evolved throughout history: Ancient Greek Philosophy (6th century BCE - 3rd century CE) Socrates introduces the idea of the self as a distinct entity, emphasizing self-knowledge and introspection (Plato, trans. 2002). Plato's concept of the soul as the essence of the self, distinct from the physical body (Plato, trans. 1997). Aristotle's notion of the self as the unity of body and soul, with the soul being the form or essence of the individual (Aristotle, trans. 1986). Medieval Philosophy (5th century CE - 15th century CE) St. Augustine's concept of the self as a reflection of God, with the inner self being the source of truth and self-knowledge (Augustine, trans. 2002). St. Thomas Aquinas' synthesis of Aristotelian and Christian concepts of the self, emphasizing the soul as the form of the body (Aquinas, trans.1981). Renaissance and Enlightenment (16th century CE - 18th century CE) Descartes' famous "cogito ergo sum" ("I think, therefore I am"), establishing the self as a thinking, conscious being (Descartes, trans. 1996). Locke's idea of the self as a blank slate shaped by experience and the continuity of consciousness (Locke, trans. 1975). Hume's skepticism about the self, arguing that it is merely a bundle of perceptions without a unified identity (Hume, trans. 2000). Romantic Era (late 18th century CE - mid-19th century CE) The self is seen as a creative, expressive force, with an emphasis on individuality and subjective experience (Berlin, 2013). The rise of the concept of the "self-made man" and the importance of personal growth and self-realization (Trilling, 1972). 20th Century Philosophy and Psychology Freud's psychoanalytic theory, which posits the self as composed of the id, ego, and superego, with unconscious drives and conflicts shaping behavior (Freud, trans.1989). Jung's concept of the self as the center of the psyche, integrating conscious and unconscious elements (Jung, 1959). Existentialism's emphasis on the self as a product of individual choices and actions, with the need to create meaning in a meaningless world (Sartre, trans. 1956). The rise of humanistic psychology, with its focus on self-actualization and the inherent potential of the individual (Maslow, 1968). Postmodernism's deconstruction of the self, challenging the idea of a unified, coherent identity (Jameson, 1991). Contemporary Developments (late 20th century CE - present) The influence of neuroscience and cognitive science on the understanding of the self as an emergent property of brain processes (LeDoux, 2002). The impact of social and cultural factors on the construction of the self, with the recognition of multiple, intersecting identities (Gergen, 1991). The rise of narrative theories of the self, emphasizing the role of storytelling in shaping personal identity (Bruner, 1990). The influence of Eastern philosophies and contemplative practices on Western concepts of the self, with an emphasis on mindfulness and interconnectedness (Epstein, 1995). Psychotherapy and the Concept of Self Sigmund Freud (1856-1939) - Psychoanalysis: Freud, the founder of psychoanalysis, conceived of the self as being composed of three elements: the id, the ego, and the superego. The id represents the primitive, instinctual drives; the ego mediates between the demands of the id and the constraints of reality; and the superego represents the internalized moral standards and values of society. Freud believed that the goal of psychotherapy was to bring unconscious conflicts and desires into conscious awareness, allowing the ego to better manage the competing demands of the id and superego (Freud, trans. 1989). Carl Jung (1875-1961) - Analytical Psychology: Jung, a former collaborator of Freud, developed his own theory of the self, which he saw as the central archetype of the psyche. Jung believed that the self represented the unity and wholeness of the personality, and that the goal of psychotherapy was to help individuals achieve a state of self-realization or individuation. This involved integrating the conscious and unconscious aspects of the psyche, including the persona (the public face), the shadow (the repressed or hidden aspects of the self), and the anima/animus (the inner masculine or feminine) (Jung, 1959). Alfred Adler (1870-1937) - Individual Psychology: Adler, another former collaborator of Freud, emphasized the importance of social relationships and the drive for superiority in shaping the self. He believed that individuals develop a unique lifestyle or way of being in the world based on their early experiences and relationships, and that the goal of psychotherapy was to help individuals overcome feelings of inferiority and develop a healthy, socially-oriented way of living (Adler, trans. 1964). Fritz Perls (1893-1970) - Gestalt Therapy: Perls, the founder of Gestalt therapy, saw the self as an ongoing process of self-regulation and self-actualization. He believed that the goal of psychotherapy was to help individuals become more aware of their present-moment experience and to take responsibility for their thoughts, feelings, and actions. Perls emphasized the importance of contact between the self and the environment, and the need to integrate the different aspects of the self into a cohesive whole (Perls et al., 1951). Internal Family Systems (IFS) - Richard Schwartz (1950-present): IFS is a more recent approach that sees the self as being composed of multiple sub-personalities or "parts." These parts are seen as having their own unique qualities, desires, and beliefs, and the goal of IFS therapy is to help individuals develop a greater sense of self-leadership and inner harmony. The self is seen as the core of the personality, with the capacity to lead and integrate the different parts (Schwartz, 1995). As Schwartz writes in the introduction to his book on IFS, the model was heavily influenced by Gestalt therapy and the work of Carl Jung. Schwartz aimed to create a non-pathologizing approach that honored the complexity and wisdom of the psyche. IFS shares Jung's view of the self as the central organizing principle, surrounded by various archetypes or subpersonalities. It also draws on the Gestalt emphasis on present-moment awareness and the need for integration of different aspects of the self. However, IFS offers a more user-friendly language than classical Jungian analysis, without the need for extensive explanations of concepts like anima/animus. In IFS, a patient can quickly identify different "parts" - for example, a protector part that taps its foot and bites its nails to avoid painful feelings. By directly engaging with and embracing that part, the patient can access the vulnerable feelings and memories it is protecting against, fostering self-compassion and integration over time. The IFS model is an example of how contemporary approaches are building on the insights of depth psychology while offering more transparent, experience-near practices suitable for a wider range of patients and practitioners. It reflects an ongoing effort to develop a cohesive yet flexible understanding of the self that remains open to unconscious processes. Cognitive-Behavioral Therapy (CBT) - Aaron Beck (1921-2021) and Albert Ellis (1913-2007): CBT, developed by Beck and Ellis, focuses on the role of thoughts and beliefs in shaping emotional and behavioral responses. CBT sees the self as being largely determined by the individual's cognitions, and the goal of therapy is to help individuals identify and modify maladaptive or irrational beliefs and thought patterns. CBT places less emphasis on the unconscious or intrapsychic aspects of the self, and more on the conscious, rational processes that shape behavior (Beck, 1979; Ellis & Harper, 1975). Applied Behavior Analysis (ABA) - B.F. Skinner (1904-1990): ABA, based on the work of Skinner and other behaviorists, sees the self as a product of environmental contingencies and reinforcement histories. ABA focuses on observable behaviors rather than internal states or processes, and the goal of therapy is to modify behavior through the systematic application of reinforcement and punishment. ABA has been widely used in the treatment of autism and other developmental disorders, but has been criticized for its lack of attention to the inner experience of the self (Skinner, 1953; Lovaas, 1987). What is Self? One of the key challenges facing psychotherapy today is the lack of a coherent concept of self. The self is a complex and dynamic entity that is shaped by a range of internal and external factors, including our experiences, relationships, and cultural context (Baumeister, 1987). Unfortunately, many contemporary models of therapy fail to adequately capture this complexity, instead relying on simplistic and reductionistic notions of the self as a collection of symptoms or behaviors to be modified (Wachtel, 1991). To develop a more coherent and holistic concept of self, psychotherapy must draw on insights from a range of disciplines, including psychology, philosophy, anthropology, and the humanities (Sass & Parnas, 2003). This requires a willingness to engage with the messy and often paradoxical nature of the human experience, recognizing that the self is not a fixed entity but rather a constantly evolving process of becoming (Gendlin, 1978). The psychoanalyst Carl Jung's concept of the self as the central archetype, connected to the divine and the greater unconscious, offers a useful starting point for this endeavor. Jung believed that by making the unconscious conscious and dealing with ego rigidity, individuals could embody a deeper sense of purpose and connection to the universe (Jung, 1959). While we may not need to fully embrace Jung's metaphysical language, his emphasis on the dynamic interplay between conscious and unconscious processes, as well as the importance of symbol, dream, and myth in shaping the self, remains highly relevant today (Hillman, 1975). Other approaches, such as Internal Family Systems (IFS) therapy and somatic experiencing, also offer valuable insights into the nature of the self. IFS sees the self as a core of compassion, curiosity, and confidence that is surrounded by protective parts that arise in response to trauma and other challenges. By working with these parts and fostering greater integration and self-leadership, individuals can develop a more coherent and authentic sense of self (Schwartz, 1995). Similarly, somatic experiencing emphasizes the role of the body in shaping the self, recognizing that trauma and other experiences are stored not just in the mind but also in the muscles, nerves, and other physical structures (Levine, 1997). Models like IFS, somatic experiencing, and lifespan integration are appealing because they see the self as a dynamic ecosystem that is always evolving and striving for integration and actualization (Boon et al., 2011; Ogden et al., 2006; Pace, 2012). They don't try to label and categorize everything, recognizing that sometimes we need to just sit with feelings and sensations without fully understanding them intellectually. Lifespan integration in particular views the self as a continuum of moments threaded together like pearls on a necklace. Traumatic experiences can cause certain "pearls" or ego states to become frozen in time, disconnected from the flow of the self-narrative. By imaginally revisiting these moments and "smashing them together" with resource states, lifespan integration aims to re-integrate the self across time, fostering a more coherent and flexible identity (Pace, 2012). In contrast, the more behavioral and manualized approaches like CBT and ABA have a much more limited and problematic view. They see the self as just a collection of cognitions and learned behaviors, minimizing the role of the unconscious and treating people more like programmable robots (Shedler, 2010). If taken to an extreme, this is frankly offensive and damaging. There has to be room for the parts of the self that we can feel and intuit but not fully articulate (Stern, 2004). Ultimately, developing a coherent concept of self requires a willingness to sit with the tensions and paradoxes of the human experience, recognizing that the self is always in communication with the world around us, and that our sense of who we are is constantly being shaped by implicit memory and other unconscious processes (Schore & Schore, 2008). It requires remaining open to uncertainty and realizing that the self is never static or finished, but always dynamically unfolding (Bromberg, 1996). Good therapy helps people get in touch with their authentic self, not just impose a set of techniques to modify surface-level symptoms (Fosha et al., 2009). Understanding Implicit Memory Another critical challenge facing psychotherapy today is the lack of a shared language and understanding of implicit memory. Implicit memory refers to the unconscious, automatic, and often somatic ways in which our past experiences shape our present thoughts, feelings, and behaviors (Schacter et al., 1993). While the concept of implicit memory has a long history in psychotherapy, dating back to Freud's notion of the unconscious and Jung's idea of the collective unconscious, it remains poorly understood and often overlooked in contemporary practice (Kihlstrom, 1987). This is due in part to the dominance of cognitive-behavioral approaches, which tend to focus on explicit, conscious processes rather than the deeper, more intuitive and embodied aspects of the self (Bucci, 1997). To effectively address the role of implicit memory in psychological distress and personal growth, psychotherapy must develop a shared language and framework for understanding and working with these unconscious processes (Greenberg, 2002). This requires a willingness to engage with the body and the somatic experience, recognizing that our thoughts, feelings, and behaviors are deeply rooted in our physical being (van der Kolk, 2014). One way to think about implicit memory is as a kind of "photoshop filter" that our brain is constantly running, even when we are not consciously aware of it. Just as the center of our visual field is filled in by our brain based on the surrounding context, our implicit memories are constantly shaping our perceptions and reactions to the world around us, even when we are not consciously aware of them. This is why it is so important for therapists to be attuned to the subtle cues and signals that patients give off, both verbally and nonverbally. A skilled therapist can often sense the presence of implicit memories and unconscious processes long before the patient is consciously aware of them, and can use this information to guide the therapeutic process in a more effective and meaningful direction (Schore, 2012). At the same time, it is important to recognize that implicit memories are not always negative or pathological. In fact, many of our most cherished and meaningful experiences are encoded in implicit memory, shaping our sense of self and our relationships with others in profound and often unconscious ways (Fosshage, 2005). The goal of therapy, then, is not necessarily to eliminate or "fix" implicit memories, but rather to help individuals develop a more conscious and intentional relationship with them, so that they can be integrated into a more coherent and authentic sense of self (Stern, 2004). The Future of the Unconscious Many of the most interesting thinkers in the history of psychology understood this symbolic dimension of implicit memory, even if their specific theories needed refinement. Freud recognized the dynamic interplay of conscious and unconscious processes, and the way that repressed material could manifest in dreams, symptoms, and relational patterns (Freud, trans. 1989). Jung saw the unconscious as not just a repository of repressed personal material, but a deep well of collective wisdom and creative potential, populated by universal archetypes and accessed through dream, myth, and active imagination (Jung, 1968). Jung urged individuals to engage in a lifelong process of "individuation," differentiating the self from the collective while also integrating the conscious and unconscious aspects of the psyche (Jung, 1964). Reich connected chronic muscular tensions or "character armor" to blocked emotions and neurotic conflicts, pioneering body-based interventions aimed at restoring the free flow of life energy (Reich, 1980). While some of Reich's later work veered into pseudoscience, his core insights about the somatic basis of psychological experience were hugely influential on subsequent generations of clinicians (Young, 2006). More recently, emerging models such as sensorimotor psychotherapy (Ogden & Fisher, 2015), accelerated experiential dynamic psychotherapy (AEDP; Fosha, 2000), and eye movement desensitization and reprocessing (EMDR; Shapiro, 2017) aim to access and integrate implicit memories through body-based and imagistic techniques. By working with posture, sensation, movement, and breath, these approaches help patients bring nonverbal, affective material into conscious awareness and narrative coherence. Process-oriented therapies such as Arnold Mindell's process work (Mindell, 1985) offer another compelling framework for engaging implicit memory. Mindell suggests that the unconscious communicates through "channels" such as vision, audition, proprioception, kinesthesia, and relationship. By unfolding the process in each channel and following the flow of "sentient essence," therapists can help patients access and integrate implicit memories and in turn catalyze psychological and somatic healing. These contemporary approaches build on the insights of earlier clinicians while offering new maps and methods for navigating the realm of implicit memory. They point towards an understanding of the self as an ever-evolving matrix of conscious and unconscious, cognitive and somatic, personal and transpersonal processes. Engaging implicit memory is not about pathologizing the unconscious so much as learning its unique language and honoring its hidden wisdom. At the same time, this is tricky terrain to navigate, personally and professionally. As therapist and patient venture into the uncharted waters of the unconscious, it is crucial to maintain an attitude of humility, compassion, and ethical integrity (Stein, 2006). We must be mindful of the power dynamics and transference/countertransference currents that can arise in any therapeutic relationship, and work to create a safe, boundaried space for healing and transformation (Barnett et al., 2007). There is also a risk of getting lost in the fascinating world of the unconscious and losing sight of external reality. While depth psychology and experiential therapies offer valuable tools for self-exploration and meaning-making, they are not a replacement for practical skills, behavioral changes, and real-world action. We must be careful not to fall into the trap of "spiritual bypassing," using esoteric practices to avoid the hard work of embodying our insights and values in daily life (Welwood, 2000). Ultimately, the future of psychotherapy lies in integrating the best of what has come before while remaining open to new discoveries and directions. By combining scientific rigor with clinical artistry, cognitive understanding with experiential depth, and technical skill with ethical care, we can continue to expand our understanding of the self and the transformative potential of the therapeutic relationship. As we navigate the uncharted territories of the 21st century and beyond, we will need maps and methods that honor the full complexity and mystery of the human experience. Engaging with the unconscious and implicit dimensions of memory is not a luxury but a necessity if we are to rise to the challenges of our time with creativity, resilience, and wisdom. May we have the courage to venture into the depths, and the humility to be transformed by what we find there. Empowering Individuals to Be Themselves The ultimate goal of psychotherapy, in my view, is to empower individuals to become more effective at being themselves in the world and, in turn, better at transforming the world for the better. This requires a fundamental shift in the way that we think about mental health and well-being, moving beyond a narrow focus on symptom reduction and towards a more holistic and integrative approach that recognizes the interconnectedness of mind, body, and spirit. To achieve this goal, psychotherapy must embrace a range of approaches and techniques that are tailored to the unique needs and experiences of each individual. This may include somatic therapies that work with the body to release trauma and promote healing, such as somatic experiencing, sensorimotor psychotherapy, or EMDR (Levine, 1997; Ogden & Fisher, 2015; Shapiro, 2017). It may also include depth psychologies that explore the unconscious and archetypal dimensions of the psyche, such as Jungian analysis, psychosynthesis, or archetypal psychology (Jung, 1968; Assagioli, 1965; Hillman, 1975). And it may include humanistic and experiential approaches that emphasize the inherent worth and potential of each person, such as person-centered therapy, gestalt therapy, or existential psychotherapy (Rogers, 1995; Perls et al., 1951; Yalom, 1980). At the same time, psychotherapy must also be grounded in a deep understanding of the social, cultural, and political contexts in which individuals live and work. This requires a willingness to engage with issues of power, privilege, and oppression, recognizing that mental health and well-being are intimately connected to the broader structures and systems that shape our lives (Prilleltensky, 1997). It also requires a recognition that the goal of therapy is not simply to help individuals adapt to the status quo, but rather to empower them to become agents of change in their own lives and in the world around them (Freire, 1970). Therapists as Agents of the Post-Secular Sacred One way to think about this is through the lens of what depth psychologist David Tacey calls the "post-secular sacred" (Tacey, 2004). Tacey argues that we are moving into a new era of spirituality that is grounded in a deep respect for science and reason, but also recognizes the importance of myth, symbol, and the unconscious in shaping our experience of the world. In this view, the goal of therapy is not to strip away our illusions and defenses in order to reveal some kind of objective truth, but rather to help individuals develop a more authentic and meaningful relationship with the mystery and complexity of existence. This requires a willingness to sit with the discomfort and uncertainty that often accompanies the process of growth and transformation. It also requires a recognition that the path to wholeness and healing is not always a straight line, but rather a winding and often circuitous journey that involves confronting our deepest fears and vulnerabilities (Jung, 1959). Therapists of Agents of the Post Secular Sacred Riddle in the Garden by Robert Penn Warren My mind is intact, but the shapes of the world change, the peach has released the bough and at last makes full confession, its pudeur had departed like peach-fuzz wiped off, and We now know how the hot sweet- ness of flesh and the juice-dark hug the rough peach-pit, we know its most suicidal yearnings, it wants to suffer extremely, it Loves God, and I warn you, do not touch that plum, it will burn you, a blister will be on your finger, and you will put the finger to your lips for relief—oh, do be careful not to break that soft Gray bulge of blister like fruit-skin, for exposing that inwardness will increase your pain, for you are part of this world. You think I am speaking in riddles. But I am not, for The world means only itself. In the image that Penn Warren creates in "Riddle in the Garden" is a labyrinth leading back to the birth of humans in the garden of Eden.  Life itself is a swelling of inflammation from a wound or a need in both blisters and in peaches. You cannot have one part of the process without accepting all of it. The swelling in the growth of the fruit is also the swelling in the growth of a blister of pain. The peach must swell and become a sweet tempting blister or else no one would eat it and expose the "inwardness" of the seed to grow more trees.  exists to be eaten to die. We eat the peach to grow the next one. Not to touch the “suicidal” peach is not to touch life itself. For to live is to be hurt and to grow. To touch the peach is to become part of the world like Adam and Eve found out. It hurts it blisters us turning us into fruit.  For Penn Warren it is the separation of the self from the world of divine connection with nature that creates our need for meaning. This need is the reason that patients come to therapy. God tells us that “I am the lord your God” but Penn Warren tells us “I am not”. For “The world means only itself”. This process only has the meaning that we allow ourselves to give it. This is not a riddle, Penn Warren tells us.  It is only something we have to deal with but cannot not solve. The world means only itself. There is no gimmick or solution to the problem of being human.  In other words, the process of becoming more fully ourselves is not always easy or comfortable. It requires a willingness to confront the pain and suffering that is inherent in the human condition, and to recognize that growth and healing often involve an alchemical kind of death and rebirth. But it is precisely through this process of facing our fears and vulnerabilities that we can begin to develop a more authentic and meaningful relationship with ourselves, with others, and with the world around us. Ultimately, the goal of psychotherapy is not to provide answers or solutions, but rather to create a space in which individuals can begin to ask deeper questions about the nature of their existence and their place in the world. It is to help individuals develop the tools and capacities they need to navigate the complexities of life with greater courage, compassion, and wisdom. And it is to empower individuals to become more effective at being themselves in the world, so that they can contribute to the greater whole and help to create a more just, equitable, and sustainable future for all. The Future of Psychotherapy The corporatization of healthcare and academia poses a serious threat to the future of psychotherapy, undermining its ability to effectively address the complex realities of the human experience. To remain relevant and effective in the face of these challenges, the field must embrace a more holistic and integrative approach that recognizes the interconnectedness of the mind, body, and spirit. This requires a renewed commitment to developing a coherent concept of self, a shared language and understanding of implicit memory, and a vision of psychotherapy as a means of empowering individuals to become more effective at being themselves in the world and, in turn, better at transforming the world for the better. It also requires a willingness to engage with the full complexity and paradox of the human experience, recognizing that growth and healing often involve a kind of death and rebirth, and that the path to wholeness is not always a straight line. As the psychologist Carl Jung once wrote, "The privilege of a lifetime is to become who you truly are." Psychotherapy and the Dialectic of Self and World As we have explored throughout this essay, the self does not exist in a vacuum, but is always in dynamic interaction with the world around it. Our sense of who we are, what we value, and what is possible for us is shaped by a complex interplay of internal and external factors, from our earliest experiences of attachment and attunement to the broader social, cultural, and political contexts in which we are embedded. In many ways, psychotherapy can be seen as a process of exploring and working with the dialectical tension between self and world, between our innermost longings, fears, and aspirations and the often harsh realities of the environments we find ourselves in. When we enter therapy, we bring with us not only our own unique histories, personality structures, and ways of being, but also the internalized messages, expectations, and constraints of the world around us. For many individuals, these internalized messages and constraints can feel suffocating, limiting their sense of possibility and agency in the world. They may find themselves feeling stuck, trapped, or disconnected from their authentic selves, playing roles and wearing masks that no longer fit who they really are. In the face of external pressures to conform, to achieve, to fit in, the self can become fragmented, disempowered, or lost. The task of psychotherapy, then, is to help individuals rediscover and reclaim a sense of self that feels vital, authentic, and empowered, while also developing the skills and capacities needed to navigate the complexities of the world with greater flexibility, resilience, and integrity. This requires a delicate balance of supportive and challenging interventions, of validating the individual's unique experience while also gently questioning and expanding their assumptions about what is possible. On one end of the spectrum, an overly supportive or myopic approach to therapy can run the risk of enabling individuals to remain stuck in limiting patterns and beliefs, reinforcing a sense of helplessness or dependence on the therapist. While providing a warm, empathic, and nonjudgmental space is essential for building trust and safety in the therapeutic relationship, it is not sufficient for fostering real growth and change. Individuals need to be challenged to step outside their comfort zones, to experiment with new ways of being and relating, and to take responsibility for their choices and actions in the world. On the other end of the spectrum, an overly challenging or confrontational approach to therapy can be experienced as invalidating, shaming, or even retraumatizing, particularly for individuals with histories of abuse, neglect, or marginalization. Pushing individuals to "toughen up," to adapt to oppressive or toxic environments, or to simply accept the "reality" of their situation without questioning or resisting it can lead to a kind of false or forced adaptation, a loss of self that is no less harmful than remaining stuck. The key, then, is to find a middle path between these extremes, one that honors the individual's inherent worth, agency, and potential while also recognizing the very real constraints and challenges of the world they inhabit. This requires a deep understanding of the ways in which power, privilege, and oppression shape our experiences and identities, as well as a willingness to grapple with the existential questions of meaning, purpose, and authenticity that arise when we confront the gap between who we are and who we feel we ought to be. In practice, this might involve helping individuals to: Develop a clearer and more coherent sense of self, one that integrates the various parts of their personality, history, and identity in a way that feels authentic and meaningful to them. Identify and challenge limiting beliefs, assumptions, and patterns of behavior that keep them stuck or disconnected from their true desires and values. Cultivate greater self-awareness, self-compassion, and self-acceptance, learning to embrace the full range of their thoughts, feelings, and experiences with curiosity and kindness. Develop the skills and capacities needed to communicate effectively, set healthy boundaries, and navigate relationships and social situations with greater ease and confidence. Explore and experiment with new ways of being and relating in the world, taking risks and stepping outside their comfort zones in service of their growth and healing. Engage critically and creatively with the social, cultural, and political contexts that shape their lives, developing a sense of empowerment, agency, and social responsibility. Connect with a deeper sense of meaning, purpose, and spirituality, one that transcends the ego and connects them to something greater than themselves. Ultimately, the goal of psychotherapy is not simply to help individuals adapt to the world as it is, but to empower them to become active agents of change, both in their own lives and in the larger systems and structures that shape our collective reality. By developing a stronger, more integrated, and more authentic sense of self, individuals can begin to challenge and transform the limiting beliefs, oppressive power dynamics, and dehumanizing narratives that keep us all stuck and disconnected from our shared humanity. In this sense, psychotherapy is not just a personal journey of healing and self-discovery, but a deeply political and moral enterprise, one that calls us to envision and create a world that is more just, compassionate, and sustainable for all. As therapists, we have a unique opportunity and responsibility to support individuals in this process, to bear witness to their pain and their resilience, and to help them find the courage, clarity, and creativity needed to live a life of purpose, integrity, and connection. As the existential psychiatrist Viktor Frankl once wrote, "Between stimulus and response there is a space. In that space is our power to choose our response. In our response lies our growth and our freedom." By creating a space for individuals to explore and expand their capacity to choose, to respond to the world with authenticity and agency, psychotherapy can play a vital role in the ongoing dialectic of self and world, of personal and collective transformation. 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Dag en Nacht Media heeft een nieuwe voetbalpodcast: in Grof Geld onderzoeken journalist Sam van Raalte en merkstrateeg Perre van den Brink de macht van geld in de voetbalwereld. Het gaat allang niet meer alleen over winst of verlies op het veld. Voetbal is een verdienmodel geworden, met clubs en spelers als de meest gewilde merken op de markt. Wat gaat er schuil achter de wereld van sport en glamour? En wie profiteert er van dit lucratieve verdienmodel? Luister nu in alle podcastapps! - Grof Geld is een podcast van Dag en Nacht Media voor Podimo.- Rimer London is verantwoordelijk voor de keiharde tune.- Blood in Blood out maakte het fantastische Grof Geld-shirt. - Volg Grof Geld, Sam en Perre op Instagram!Zie het privacybeleid op https://art19.com/privacy en de privacyverklaring van Californië op https://art19.com/privacy#do-not-sell-my-info.

Vier Ajax-fans in de studio! Twee daarvan - Perre van den Brink en Sam van Raalte - vonden het tijd voor een podcast over de macht van geld in de voetbalwereld. Met 'Grof Geld' laten ze zien: het gaat allang niet meer alleen over winst of verlies op het veld. We bespreken ook een bijzondere opvoering van een opera in Kamp Westerbork. Frank Kromer stuitte op dit verhaal en maakte er een podcast over. Presentatie is in handen van Redouan Ait Ouarg.

En este episodio exploramos el delicado equilibrio entre la ciencia y la espiritualidad, y cómo las terapias profundas pueden guiarnos hacia una comprensión holística de la mente, inspirada en las enseñanzas de Grof sobre la mente holotrópica.

We geloofden er niet echt in hoor. Dat Ten Hag de markt voor 'kale Nederlandse trainers met aanvallende intenties' heeft verpest in Engeland. Het lijkt er immers op dat Arne Slot onderweg is naar Liverpool en wat vindt de Podcast van de Antwoorden daarvan? Is het trouwens raaaar dat Hartman niet alles over zijn blessure mag zeggen tegen Hans Kraaij? En dan Jutta Leerdam...Dat Sven Kramer zegt dat niemand groter is dan het team. En hoe zit dat dan met Romario, Cruijff en...Sven Kramer? Plus we wilden toch even weten hoe het echt met Vitesse gaat. De ene podcast had het immers al over volgend seizoen terwijl de andere wist te melden dat de ellende in Arnhem niet voorbij is. Wij vroeger het Tom Knipping, de journalist van de antwoorden. Plus we bespreken een nieuwe podcast: Grof geld die behoorlijk wat in onze mars heeft (flauw, prima show)!

In this episode, Joe and Kyle interview Lenny Gibson, Ph.D.: philosopher, Grof-certified Holotropic Breathwork® facilitator, 20-year professor of transpersonal psychology at Burlington College, and the reason Joe and Kyle met many years ago. He talks about his early LSD experiences and how his interest in the philosophy of Plato and Alfred North Whitehead provided a framework and language for understanding a new mystical world where time and space were abstractions. He believes that while culture sees the benefits of psychedelics in economic terms, the biggest takeaway from non-ordinary states is learning that value is the essence of everything. And as this is being released on Bicycle Day, he discusses Albert Hofmann's discovery and whether or not it's fair to say that Hofmann intentionally had the experience he did on that fateful day. He also discusses: The end of Cartesian thinking and the need for a new understanding of reality that incorporates the insights of quantum mechanics How philosophy has been taught as an intellectual endeavor, and how we need to embrace the practical and conceptual side of life John Dewey and quantitative thinking, William James and pragmatism, and was Aristotle a Platonist? The novelty of the creation of LSD, and how it gave us a path to a mystical experience that wasn't culturally bound and more! For links, head to the show notes page. 

In Grof Geld onderzoeken journalist Sam van Raalte en merkstrateeg Perre van den Brink de macht van geld in de voetbalwereld. Het gaat allang niet meer alleen over winst of verlies op het veld. Voetbal is een verdienmodel geworden, met clubs en spelers als de meest gewilde merken op de markt. Wat gaat er schuil achter de wereld van sport en glamour? En wie profiteert er van dit lucratieve verdienmodel? Luister vanaf 23 april naar Grof Geld en hoor hoe de skybox de staantribune beïnvloedt! Zie het privacybeleid op https://art19.com/privacy en de privacyverklaring van Californië op https://art19.com/privacy#do-not-sell-my-info.

Alejandro Kirk experienced how quick a narrative can change in 2023, where a previous season's favourite ball of barrels and joy was replaced with a lack of power and some serious trouble adding value on the basepaths. A bat first prospect, he has developed into an excellent defensive catcher, but is the fall off in 2023 too much to bear or is there a sign of life that 2024 can get him back to the line drive producing piece of the puzzle he once was. The infamous GROF, Drew Fairservice joins the show to examine his own accounts of Kirk's progress and maps an outlook for an uncertain future.

Honderdduizenden Gazanen zijn één stap verwijderd van acute hongersnood, maar voedselhulp komt het gebied moeilijk in. Correspondent Jenne Jan Holtland vloog mee met een voedseldropping vanuit Jordanië. Hij en verslaggever Monique van Hoogstraten vertellen ook over Hala, een omstreden reisbureau dat Palestijnen helpt om Gaza te ontvluchten.Jenne Jan en Monique schreven deze reportage over Palestijnen die proberen te ontsnappen.Onze journalistiek steunen? Dat kan het beste met een (digitaal) abonnement op de Volkskrant, daarvoor ga je naar www.volkskrant.nl/podcastactie  Presentatie Elke Dag: Pieter Klok en Esma Linneman Presentatie De kamer van Klok: Gijs GroentemanRedactie: Corinne van Duin, Lotte Grimbergen, Julia van Alem, Jasper Veenstra, Nathalie Denie en Pim HubertsMontage: Rinkie Bartels, Simone EleveldSee omnystudio.com/listener for privacy information.

— Holotropic Breathwork is based on the belief that each of us is guided by our own intrinsic wisdom, and that the opportunity for healing past traumas of the physical and/or emotional body or opportunities for opening a new doorway to creative flow lies within us - always available - as we become more aware of our natural ability to awaken to our authentic selves and our highest potential. Journeying in this expanded state, our psyche allows select biographical, transpersonal or mythological/spiritual material from our internal landscape to float to the surface of our conscious mind. As we feel safely supported, we are more likely to give ourselves the space and permission to work with and integrate this material for deeper understanding. The term ‘holotropic' means “moving toward wholeness.” Valeria interviews Yulia Meshoyrer  — She is a Russian-born distinguished Grof-certified Holotropic Breathwork facilitator dedicated to the transformative technique developed by Stan and Christina Grof.  Her extensive qualifications include an MA degree in General Psychology from Russia and an MA in Transpersonal Psychology from Sofia University. Yulia is certified in Spiritual Emergency support and Dream Studies and is a trained Kundalini Yoga teacher and Therapist.  As the visionary founder of "Holotropic Space," Yulia's passion lies in facilitating Holotropic states through Breathwork and other complementary modalities. Her expertise extends to providing essential Psychedelic Integration and Harm Reduction support to those on their healing journey. Furthermore, Yulia proudly serves as a teacher and mentor in Grof Legacy Training US program. To learn more about Yulia Meshoyrer and her work, please visit: https://holotropicspace.com Learn more about Grof's Breathwork Training here: https://grof-legacy-training-usa.mykajabi.com/glt-usa-home-page                           — This podcast is a quest for well-being, a quest for a meaningful life through the exploration of fundamental truths, enlightening ideas, insights on physical, mental, and spiritual health. The inspiration is Love. The aspiration is to awaken new ways of thinking that can lead us to a new way of being, being well. 

Een speciale aflevering want onze hoofdgast is niemand minder dan... Stefan Paas! The man himself. Normaal natuurlijk vaste gast van de Ongelooflijke, maar nu wordt hij zelf ondervraagd. Over zijn nieuwe boek 'Vrede op Aarde', waarin hij op zoek gaat naar een nieuw verhaal dat ons weer kan bezielen. Waartoe is het christendom op aarde? Ook vertelt Stefan voor het eerst in de podcast over de godservaring die hij meemaakte op zijn 18e en waar hij twintig jaar niet over heeft willen praten. De titel 'Vrede op Aarde' roept in deze tijd al een hoop reactie op, maar zijn boek doet dat des te meer. Mede omdat nogal wat heilige huisjes lijken te sneuvelen. Daarom heeft David niet de minsten meegenomen om Stefan te ondervragen: historicus Beatrice de Graaf en filosoof/theoloog in één: Rik Peels. Grof geschut en daarom is deze aflevering wat langer dan normaal. Heb je gelijk een mooi excuus om die urenlange gourmetsessie op Tweede Kerstdag even te onderbreken en met de hele familie rond het haardvuur te luisteren naar De Ongelooflijke. Dat is helemaal niet raar. Echt niet. Beatrice de Graaf is professor internationale en politieke geschiedenis aan de Universiteit Utrecht, Rik Peels is professor godsdienstfilosofie aan de Vrije Universiteit Amsterdam en Stefan Paas is professor publieke theologie en missiologie aan de VU in Amsterdam en de Theologische Universiteit Utrecht. David Boogerd is geen professor maar heeft wel een EHBO-diploma.  

In this episode, Joe and Kyle are honored to welcome back Stanislav and Brigitte Grof: Stan being the person who kickstarted their interest in non-ordinary states of consciousness, breathwork, and this podcast; and Brigitte: his other half, co-creator of Grof® Legacy Training, and support system (and often, voice) since his stroke a few years back. They discuss the recently released Stanislav Grof, LSD Pioneer: From Pharmacology to Archetypes, which Brigitte assembled in honor of Stan's 90th birthday. It celebrates his life's work in pioneering research into non-ordinary states of consciousness and transpersonal psychology, and features an extended interview with Stan; testimonials from a number of legends in the psychedelic and psychological fields like Jack Kornfield, Rupert Sheldrake, Richard Tarnas, and Fritjof Capra; and a large photo album of rarely seen pictures, including Stan doing his first experiments with LSD. And they talk about so much more: The evolution of LSD psychotherapy as Stan realized people's experiences were coming from the psyche rather than any pharmacology; why he started practicing and teaching breathwork; Stan's love of treasure hunts; how the perinatal matrices were born and how each corresponds to astrology and religious archetypes; why experience in breathwork can be so beneficial to better psychedelic experiences and facilitation; why integration is equally as important as the experience; and an argument to take archetypal astrology more seriously – that there is often a synchronicity that can't be denied between these archetypes, events, and experiences. Click here to head to the show notes page. 

Rondom de grote liquidatieprocessen Marengo en Eris spelen een trits andere strafzaken tegen verdachten die justitie aan Taghi linkt. Misdaadjournalisten Paul Vugts en Wouter Laumans knopen ze aan elkaar. ‘De achternaam Taghi is een soort vloek.' Volgens Paul Vugts en Wouter Laumans hebben de rechtszaken een aantal dingen gemeen. “Het gaat om een mix van zaken met zeer grof geweld, maar ook de manier waarop wordt gesproken over drugs en over ‘waggies' en ‘hitters'." Vugts: “Het beleid van justitie is alles rond criminele samenwerkingsverbanden te strippen, de hele criminele machtsstructuur aanpakken. Met als eerste goede voorbeeld Ridouan Taghi.” In een groot deel van de zaken zijn dan ook familieleden van Taghi betrokken, zoals neef Anouar, en zijn oudste zoon Faissal. Laumans: “De naam Taghi is een soort vloek, het is een van de meest onderzochte families van Nederland op dit moment.” In de rechtbank in Arnhem speelt bijvoorbeeld een zaak rondom Aimane Taghi. "Zijn verweer is dat hij er met de haren wordt bijgesleept: 'ik ben er alleen voor mijn achternaam.' Maar als ze in de pgp-berichten kijken is er heus echt wel wat.” Verder in deze aflevering: de rol van het Poolse ‘uitzendbureau voor geweld' van Krystian M., en het eigen verweer van Anouar Taghi.  Support the show: https://www.kiosk.nlSee omnystudio.com/listener for privacy information.

What do altered states tell us about the nature of consciousness? And what can philosophy tell us about altered states? John Buchanan has spent his life trying to find the answers. His book, Processing Reality: Finding Meaning in Death, Psychedelics, and Sobriety, details the story of his history of experimentation and addiction, his path to sobriety, and the insights he has gained into the nature of human experience and consciousness.A synthesis of Whitehead's process philosophy and Grof's transpersonal psychology, Buchanan's ideas provide a framework for understanding not only the nature of the psychedelic experience and other altered states, but also the nature of consciousness itself and the structure of the cosmos. 

What do altered states tell us about the nature of consciousness? And what can philosophy tell us about altered states? John Buchanan has spent his life trying to find the answers. His book, Processing Reality: Finding Meaning in Death, Psychedelics, and Sobriety, details the story of his history of experimentation and addiction, his path to sobriety, and the insights he has gained into the nature of human experience and consciousness. A synthesis of Whitehead's process philosophy and Grof's...

What do altered states tell us about the nature of consciousness? And what can philosophy tell us about altered states? John Buchanan has spent his life trying to find the answers. His book, Processing Reality: Finding Meaning in Death, Psychedelics, and Sobriety, details the story of his history of experimentation and addiction, his path to sobriety, and the insights he has gained into the nature of human experience and consciousness. A synthesis of Whitehead's process philosophy and Grof's...

Het is het jaar 1038. Aartsbisschop Aimon baalt van de rommelige vechtmaatschappij. Hij wil dat alle mannen van 15 jaar en ouder een eed zweren, om conflicten op te lossen via het recht in plaats van met het zwaard. Lukt het Aimon de vrede veilig te stellen?Vanaf 13 september iedere woensdag een nieuwe aflevering.Tekst en presentatie: Hendrik SpieringRedactie, regie en montage: Elze van DrielMuziek, montage en mixage: Rufus van BaardwijkEindredactie: Mirjam van Zuidam & Iddo HavingaBeeld: Jeen BertingVormgeving: Yannick MortierHeeft u vragen, suggesties of ideeën over onze journalistiek? Mail dan naar onze ombudsman via ombudsman@nrc.nl.Bij het maken van deze aflevering van Wilde Eeuwen is onder meer gebruikt gemaakt van deze literatuur: De avonturen van Aimon van Bourges staan onder meer beschreven in de kroniek van Andreas van Fleury, ‘Miracula sancti Benedicti', ca. 1043 Geoffrey Koziol (2018) The Peace of God, Amsterdam University Press Thomas Head (2006) ‘Peace and Power in France Around the Year 1000' in Essays in Medieval Studies vol 23, p. 1-17 Thomas Head en Richard Landes, eds. (1992) The Peace of God. Social Violence and Religious Response in France Around the Year 1000, Cornell University Press Zie het privacybeleid op https://art19.com/privacy en de privacyverklaring van Californië op https://art19.com/privacy#do-not-sell-my-info.

This interview with Becca Tarnas was recorded during  the 2023 NORWAC gathering. I remember the first time Becca spoke at the conference years ago. Happy to see her evolution as a speaker over the years. I was especially engrossed with her lecture called: "Astrology and Psychedelics: A Symbiotic Relationship Is there a connection between astrology and psychedelics? At Esalen Institute in the mid-1970s, Stanislav Grof and his doctoral student Richard Tarnas were trying to solve the mystery of the inter- and intra-individual variability of LSD sessions. The radical suggestion that astrology might be the answer opened up a vast new domain of research. As the biographer of Grof, archetypal astrologer Becca Tarnas is uniquely positioned to present on this topic of the mutually illuminating relationship between psychedelics and astrology." You can purchase the video recording here: https://norwac.net/downloads/tarnas-becca-permutations-of-venus-video/Safe travels to you Becca and may Hermes guide you.You can find out more about Becca Tarnas and her work at https://beccatarnas.com/Books mentioned in the podcast (affiliate links support the production):Beyond the Brain: Birth, Death, and Transcendence  in Psychotherapy by Stanislav Grofhttps://amzn.to/3Yeftz8 or https://bookshop.org/a/3355/9780873958998Holotropic Breathwork: A New Approach to Self-Exploration and Therapy by Stanislav Grof https://amzn.to/3O7mgGk or https://bookshop.org/a/3355/9781438433943Emma by Jane Austen https://amzn.to/3QjHDai or https://bookshop.org/a/3355/9798732447736The Hobbit by J.R.R. Tolkien https://amzn.to/47eRynx or https://bookshop.org/a/3355/9780547928227The Fellowship of the Ring: The Lord of the Rings: Part One https://bookshop.org/a/3355/9780345339706Support the showMy website:https://sparklesofgold.com/Youtube https://tinyurl.com/es38aydpPatreon Pagehttps://www.patreon.com/sparklesofgoldInstagram: https://www.instagram.com/sparklesofgold

Synopsis In the Guiness Book of Music Facts and Feats, the record for "Most Prolific Composer" goes to Georg Philip Telemann, who died on today's date in 1767 at the age of 86. And longevity gave an edge to productivity: Telemann outlived his prolific contemporary, J.S. Bach, by 21 years, and outlived Handel by 12. But even considering the extra years he lived, Telemann's output is staggering. Of Bach's cantatas, some 200 or so survive, but Telemann's number 1400. He also wrote 125 orchestral suites, 125 concertos, 130 trios, 145 pieces for solo keyboard, and about 50 operas. Most composers (if they are lucky), publish one autobiography; Telemann published three, and commented in one of them, "How is it possible for me to remember everything I wrote for violin and winds?" Sometimes, in addition to composing original music, Telemann was also asked to perform it: "A few days before I play a violin concerto," he wrote, "I always locked myself away, fiddle in hand, shirt-sleeves rolled up, with something strong to calm the nerves, and practice." Fortunately, Telemann seemed to find musical inspiration everywhere, including from the pop and folk music of his day. As he put it, "One would scarcely believe what wonderful ideas pipers and fiddlers have when they improvise while dancers pause for breath. An observer could easily gather enough ideas from them in eight days to last a lifetime!" Music Played in Today's Program Georg Philipp Telemann (1681 - 1767) Violin Concerto in A (The Frog) Pavlo Beznosiuk, violin; New London Consort; Philip Pickett, conductor. London 455 621 On This Day Births 1860 - French composer Gustave Charpentier, in Dieuze, Lorraine; 1935 - Austrian composer Kurt Schwertsik, in Vienna; Deaths 1767 - German composer Georg Philipp Telemann, age 86, in Hamburg; 1822 - German composer, critic and popular Romantic author Ernst Theodor Amadeus ("E.T.A.") Hoffmann, age 46, in Berlin; Premieres 1840 - For the 400th anniversary of the Gutenberg Printing Press, Mendelssohn presents his Symphony No. 2, "Lobegesang" (Song of Praise) at the Thomaskirche in Leipzig; 1850 - R. Schumann: opera "Genoveva," in Leipzig at the Stadttheater; 1910 - Stravinsky: ballet, "The Firebird," at the Paris Opera, with Gabriel Pierné conducting; 1923 - de Falla: one-act opera "El retablo de maese Pedro" (Master Peter's Puppet Show), first staged performance in Paris at the home of the Princesse de Polignac; This opera was premiered in a concert performance in Seville on March 23, 1923; 1940 - William Grant Still: choral ballad "And They Lynched Him on a Tree," at New York's Lewisohn Stadium by the Schola Cantorum and Wen Talbert Negro Choir with the New York Philharmonic, Arthur Rodzinksi conducting; 1954 - Leroy Anderson: "Sandpaper Baller" at a Decca recording session in New York City, with the composer conducting; Three different grades of sandpaper rubbed together were used to make the vaudeville-style "soft shoe" dancing sound effects for this classic recording; 1955 - Grofé: "Hudson Valley" Suite, in Washington, D.C., by the National Symphony conducted by André Kostelanetz; 1991 - James MacMillan: "Tuireadh" (Lament) for clarinet and string quartet, by James Campbell and the Allegri Quartet at St. Magnus Cathedral in Kirkwall (Orkney Islands). Links and Resources On Telemann

(1) De oorlog maakt Oekraïne toleranter voor lgbt-personen (2) Het Ontbreekword (3) Selfie wel, samsonseks niet. Waarom zijn sommige nieuwe woorden een blijvertje? Middagjournaal van Grof geschud

Amy is joined by Rev. Cynthia Brix, Dr. William Keepin, and Harin Jeong to discuss their groundbreaking work with Gender Equity and Reconciliation International.Rev. Cynthia Brix, is co-founder of Gender Equity and Reconciliation International, which has organized 280 intensive trainings in twelve countries for healing and reconciliation between women and men, and people of all genders. She is an ordained interfaith minister and Co-Director of Satyana Institute. She was formerly a campus minister at the University of Colorado for United Ministries of Higher Education. Cynthia co-chaired the Race Relations Committee for the City of Muncie, Indiana, and served in numerous leadership positions for Planned Parenthood in Dallas and in Indiana. A long-time student of Eknath Easwaran's Passage Meditation, Cynthia leads retreats on interfaith spirituality. She co-organized five international conferences on interspirituality, one of which brought women spiritual masters together from Buddhist, Christian, and Hindu traditions, and she produced a DVD video from this conference entitled Cultivating Women's Spiritual Mastery. Cynthia holds an M.Div. from Iliff School of Theology (2006), a double M.A. in wellness management and applied gerontology, and an honorary doctorate from the California Institute of Integral Studies. She is contributing author of Divine Duality: The Power of Reconciliation between Women and Men (Hohm Press, 2007), and co-author of Women Healing Women: A Model of Hope for Oppressed Women Everywhere (Hohm Press, 2009). William Keepin, PhD, is co-founder of the Gender Equity and Reconciliation International project. A mathematical physicist widely published in the fields of sustainable energy, global warming, archetypal cosmology, comparative mysticism, and the intersection of science and spirituality, Will has presented testimony to European and Australian parliaments, and the US House of Representatives. He became a whistleblower in nuclear science policy, recounted in The Cultural Creatives (Paul Ray and Sherry Anderson, Harmony Books, 2000). Will co-founded the Satyana Institute, and together with Rev. Cynthia Brix organized five international conferences to facilitate dialogue, interspiritual practice, and collaboration across the major religions and science. Will trained extensively in spiritual traditions East and West, and holds a Ph.D. in applied mathematics, M.S. in mathematical physics, M.A. in East-West psychology, and honorary doctorate from the California Institute of Integral Studies. He is a Fellow of the Findhorn Foundation, and has facilitated Grof holotropic breathwork since 1989. Will is author of Divine Duality: The Power of Reconciliation Between Women and Men (Hohm Press, 2007), and Belonging to God: Spirituality, Science, and a Universal Path of Divine Love (SkyLight Paths, Turner Publishing, 2016). He is co-author of Women Healing Women (Hohm Press, 2009); and Song of the Earth: The Emerging Synthesis of Spiritual and Scientific Worldviews (Permanent Publications, London, UK, 2012). Harin Jeong, MA is a GERI facilitator and lead coordinator for GERI in South Korea based in Seoul. And I'll just make a note that the full title of this organization is Gender Equity and Reconciliation Institute, but we'll abbreviate that sometimes by just saying GERI. So listeners, when you hear the word GERI, you'll know tha

"Grofi elukäigu määras Šveitsi ravimifirmalt Sandoz saadud pakike, mille adressaadiks oli tema juhendaja George Roubiček. Sandozi esindajad saatsid tollal LSD prooviannuseid uurijatele ja terapeutidele üle kogu maailma, et saada tagasisidet selle toime ja potentsiaali kohta. "Sandozist saadetud LSD-näidistel oli kaasas väike sedel, mis muutis kapitaalselt mu isiklikku ja professionaalset elu," kirjutab ta raamatus "[Kui sünnib ilmvõimatu](https://transpersonaalne.ee/toode/stanislav-grof-kui-sunnib-ilmvoimatu-seiklused-ebatavalistes-reaalsustes-2011/)" (e. k. 2011)," kirjutasin ma ise selle aasta 12. märtsil Edasis ilmunud artiklis "[Neljas jõud](https://edasi.org/179929/hardo-pajula-neljas-joud/)". 1956. aasta sügisel osales [Stanislav Grof](https://www.youtube.com/playlist?list=PLhpEK-_b7mfHQl6nbDthnn-SbK6vnRwCG) esimest korda omaenda LSD seansil (varem oli arstitudengina pikalt toetanud teisi katsealuseid). "See päev tähistas uut algust –algas mu radikaalne eemaldumine traditsioonilisest psühhiaatrilisest mõtlemisest ning lääneliku teaduse monistlikust materialismist. Toibusin sellest kogemusest hingepõhjani puudutatuna ning meeletult rabatuna kogetu võimsusest," meenutab ta. Kuigi tal puudusid oma sõnul toimunu kirjeldamiseks adekvaatsed väljendid, polnud kahtlust, et saadud kogemus oli väga sarnane nendega, mille kohta ta oli varem lugenud maailma olulisematest müstikatekstidest. "Jumalik alge avaldus ning võttis võimust keset tõsist teaduslikku eksperimenti, kus kasutati 20. sajandi keemiku katseklaasis toodetud ainet ning mis toimus psühhiaatriakliinikus riigis, mille üle valitses Nõukogude Liit ja marksistlik režiim." "Stanislav Grof on ühes Rupert Sheldrake'i ja paljude teistega [Scientific and Medical Networki](https://scientificandmedical.net/) auliige. Ta on aidanud väga olulisel määral parandada meie arusaamist iseendast ja transpersonaalsest psühholoogiast. Psühhedeelse teraapia tagasitulek on minu arvates veenev tõend tema elutöö tähtsusest," ütleb SMN-i direktor [David Lorimer](https://www.youtube.com/watch?v=OGBk0FlgR6Y&t=1s) Tähenduse teejuhtide 31. numbrile antud intervjuus (see ilmub 20. mail). "Kõnealune teema naaseb praegu jõudsalt peavoolu. Ma usun, et kui see poleks 1960. aastatel sidemete tõttu kontrakultuuriga põlu alla pandud, siis oleksime täna palju paremas olukorras. Viimaste aastate suundumused on igal juhul kinnitanud, et Grof on olnud õigel teel," jätkab ta samas. Tänases saates räägime Prahast pärit USA psühhiaatri Stanislav Grofi elutööst [Raimo Kaarlaiu](https://www.youtube.com/watch?v=cE0InwTmGO8&t=383s) ja [Aleksander Eeri Laupmaaga](https://www.youtube.com/watch?v=toC0BazVUj4&t=1s). Peatse kohtumiseni! H.

"Grofi elukäigu määras Šveitsi ravimifirmalt Sandoz saadud pakike, mille adressaadiks oli tema juhendaja George Roubiček. Sandozi esindajad saatsid tollal LSD prooviannuseid uurijatele ja terapeutidele üle kogu maailma, et saada tagasisidet selle toime ja potentsiaali kohta. "Sandozist saadetud LSD-näidistel oli kaasas väike sedel, mis muutis kapitaalselt mu isiklikku ja professionaalset elu," kirjutab ta raamatus "Kui sünnib ilmvõimatu" (e. k. 2011) [1]," kirjutasin ma ise selle aasta 12. märtsil Edasis ilmunud artiklis "Neljas jõud" [2].1956. aasta sügisel osales Stanislav Grof [3] esimest korda omaenda LSD seansil (varem oli arstitudengina pikalt toetanud teisi katsealuseid). "See päev tähistas uut algust –algas mu radikaalne eemaldumine traditsioonilisest psühhiaatrilisest mõtlemisest ning lääneliku teaduse monistlikust materialismist. Toibusin sellest kogemusest hingepõhjani puudutatuna ning meeletult rabatuna kogetu võimsusest," meenutab ta. Kuigi tal puudusid oma sõnul toimunu kirjeldamiseks adekvaatsed väljendid, polnud kahtlust, et saadud kogemus oli väga sarnane nendega, mille kohta ta oli varem lugenud maailma olulisematest müstikatekstidest. "Jumalik alge avaldus ning võttis võimust keset tõsist teaduslikku eksperimenti, kus kasutati 20. sajandi keemiku katseklaasis toodetud ainet ning mis toimus psühhiaatriakliinikus riigis, mille üle valitses Nõukogude Liit ja marksistlik režiim.""Stanislav Grof on ühes Rupert Sheldrake'i ja paljude teistega SMN-i (Scientific and Medical Network [4]) auliige. Ta on aidanud väga olulisel määral parandada meie arusaamist iseendast ja transpersonaalsest psühholoogiast. Psühhedeelse teraapia tagasitulek on minu arvates veenev tõend tema elutöö tähtsusest," ütleb SMN-i direktor David Lorimer [5] Tähenduse teejuhtide 31. numbrile antud intervjuus (see ilmub 20. mail). "Kõnealune teema naaseb praegu jõudsalt peavoolu. Ma usun, et kui see poleks 1960. aastatel sidemete tõttu kontrakultuuriga põlu alla pandud, siis oleksime täna palju paremas olukorras. Viimaste aastate suundumused on igal juhul kinnitanud, et Grof on olnud õigel teel," jätkab ta samas.Tänases saates räägime Prahast pärit USA psühhiaatri Stanislav Grofi elutööst Raimo Kaarlaiu [6] ja Aleksander Eeri Laupmaaga [7].Peatse kohtumiseni!H.—————————————[1] https://transpersonaalne.ee/toode/sta...[2] https://edasi.org/179929/hardo-pajula...[3] • Stanislav Grof Hosted on Acast. See acast.com/privacy for more information.

This week on Tub Talks, we soak in with one of my Esalen and Big Sur elders, Vicki Topp. Vicki has practiced bodywork for many decades alongside our first Tub Talks guest, Deborah Anne Medow. Vicki shares her journey of landing in Big Sur, as well as her immersion into the world of bodywork (massage therapy and other practices). She even demonstrates her skill set on my body during the bath! In the immediate aftermath of an eye injury the evening before our soak, Vicki opens the conversation with her original concept of something she calls ‘alternative futures': a theory that guides her through encountering the possibilities of how to navigate life experiences, including the difficult ones. Falling pregnant in college, Vicki dropped out of law school and found herself in Big Sur. From working with elementary school children at Pacific Valley School in the south coast of Big Sur to starting the massage program at Ventana in Big Sur, Vicki details how Big Sur has always “kept her.” She compares her life in Big Sur to a long term relationship, seeing how her dynamic has shifted and adapted over the years. She tells us about her relationship to learning, to housing, to dating, to boats. She talks about losing friends to death as a result of brainwashing in experimental groups in the 70's. She talks about losing friends now, as she enters a different phase of life. Vicki uses bodywork as her way of impacting society, teaching her technique across the world. Vicki's experience of practicing bodywork is defined by working with a client, as opposed to working on someone. She describes bodywork metaphorically. She sees parallels to life through something she calls ‘reach patterns.' Reach patterns are both physical and emotional. They can delineate the way we reach for our dreams, or expand the length of our arms from our body. Vicki claims to have grown reach patterns in her body, while being limited in her life goals. Vicki gives us permission to be unapologetically ourselves through her demonstration of how. Vicki paves the way by showing us how to be a strong, independent, intelligent woman. Her vulnerability and honesty about being lost in a nowness is permissive too. So soak in her wisdom, and learn a little bit more about Big Sur culture and the stewarding of the land through living as Vicki Topp! To join Secular Sabbath membership, you can find us at secular-sabbath.com/membership. Joining grants you access to our Inner Circle community of sensory-exploring like-minded people, where you can gather with us locally in LA for monthly meet-up experiences, and pop-up events around the globe, and partake in our exclusive ambient online community. Ready to dive into the dialogue deeper? Join us on our Discord channel.See what we get up to at @secularsabbath.

In this episode, David interviews Grof-certified Holotropic Breathwork® practitioner, author, developer of InnerEthics®, and Vital instructor: Kylea Taylor: M.S., LMFT; and therapist and Vital student: Shabina Hale.  www.psychedelicstoday.com

When you look at the world, it can feel like we're in a precarious moment. If you've listened to past episodes, you know we call this the meta-crisis — an era of overlapping and interconnected crises like climate change, polarization, and the rise of decentralized technologies like synthetic biology. It can feel like we're on a path to destroy ourselves.That's why we're talking to Rick Doblin, the founder and executive director of the Multidisciplinary Association for Psychedelic Studies, or MAPS. They're a nonprofit focused on educating and researching the benefits of using psychedelic therapy to address PTSD and promote humane ways of relating worldwide.Doblin's vision is for nothing less than a transformation of society through psychedelic-assisted therapy – not for the drugs themselves, but for their ability to help us react to one another with compassion, appreciate differences, and accept criticism.Given the perma-crisis we face, it's provocative to think about a tool that, when prescribed and used safely, could help us overcome rivalrous dynamics out in the world and on social media. If we rescue our hijacked brains, we can heal from the constant trauma inflation we get online, and shrink the perception gap that splits us into tribes.Both MAPS and Center for Humane Technology want to understand what helps minds heal and be free. We invite you to keep an open mind about a different kind of humane technology as you listen to this episode. Correction: Doblin attributes a quote to Stan Grof about psychedelics helping your ego be “transparent to the transcendent.” In his book Pathways to Bliss, Joseph Campbell wrote, "When a deity serves as a model for you, your life becomes transparent to the transcendent as long as you realize the inspiring power of that deity. This means living not in the name of worldly success and achievement, but rather in the name of the transcendent, letting the energy manifest through you.” Grof was likely paraphrasing Campbell's work and applying it to psychedelics. Additional credits:The episode contains an original musical composition by Jeff Sudakin. Used with permission. RECOMMENDED MEDIA Multidisciplinary Association for Psychedelic Studies (MAPS)The non-profit founded by Rick Doblin in 1986 focused on developing medical, legal, and cultural contexts for people to benefit from the careful uses of psychedelics and marijuana. MAPS has some open clinical trials; see details on their website. Rick Doblin's TED talkIn this fascinating dive into the science of psychedelics, Doblin explains how drugs like LSD, psilocybin and MDMA affect your brain - and shows how, when paired with psychotherapy, they could change the way we treat PTSD, depression, substance abuse and more.How to Change Your Mind by Michael PollanPollan writes of his own consciousness-expanding experiments with psychedelic drugs, and makes the case for why shaking up the brain's old habits could be therapeutic for people facing addiction, depression, or death.How to Change Your Mind on NetflixThe docuseries version of Pollan's bookBreath by James NestorThis popular science book provides a historical, scientific and personal account of breathing, with special focus on the differences between mouth breathing and nasal breathing.Insight timerA free app for sleep, anxiety, and stress RECOMMENDED YUA EPISODES You Will Never Breathe the Same Again with James Nestorhttps://www.humanetech.com/podcast/38-you-will-never-breathe-the-same-againTwo Million Years in Two Hours: A Conversation with Yuval Noah Harari https://www.humanetech.com/podcast/28-two-million-years-in-two-hours-a-conversation-with-yuval-noah-harariYour Undivided Attention is produced by the Center for Humane Technology. Follow us on Twitter: @HumaneTech_ 

‘Do what the fuck I tell you, I guarantee you'll feel better,' zijn de woorden van de therapeut Phil Stutz aan zijn cliënt Jonah Hill. De wereldberoemde acteur laat zich van zijn gevoelige kant zien in de in de Netflix-documentaire Stutz. Ze praten openhartig over de onconventionele therapiemethode en hun persoonlijke worstelingen. Chef kunst Mark Moorman, cultuurcriticus Herien Wensink en psycholoog Jean-Pierre van de Ven bespreken samen met Esma Linnemann deze bijzondere methode, en gaan samen in therapie. Host: Esma Linneman Redactie en montage: Sofia Robben Eindredactie: Corinne van Duin en Tiemen Hageman Artwork: Sophia Twigt Onze journalistiek steunen? Dat kan het beste met een (digitaal) abonnement op de Volkskrant, daarvoor ga je naar  www.volkskrant.nl/podcastactieSee omnystudio.com/listener for privacy information.

In die week se episode #ontnonsens Paul Maritz, Frederik van Dyk, Ernst van Zyl en Reiner Duvenage 'n paar sake van nasionale en internasionale belang - skakel gerus in!

The New Wave Podcast: Daily Conversations On Web3.0, Business, Psychology, Psychedelics & More. A Show For People Seeking Spiritual, Psychological And Financial Sovereignty. Hosted Bya Best-Selling Author, Speaker and Entrepreneur Daniel DiPiazza. In today's episode, Daniel follows up with anothr bookreview, this time Healing Our Deepest Wounds: The Holotropic Paradigm Shift by Stanislav Grof. Grof developed a method of breathing which allows people to access altered states of conscousness without the interventon of drugs like psychedelics. ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ⌛Timestamps⌛ (03:11) Non-ordinary states of consciouness, the Heroe's Journey and Archetypes  (13:06) Where Jung had theory, Grof has the practice of accessing the subconscious (20:55) The process of holotropic breath-work: a simple process  (25:58) Grof's technique is a non-drug way to achieve psychedelic states (32:30) The cul-de-sac of existence: undernath your day-to-day conscousness lies a massive unexplored world (41:55) The Transpersonal Vision. Not all emotional stress needs to be treated by drugs  ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~

In this episode, Libby chats with Dr. Michael Mithoefer about MDMA Assisted Therapy for PTSD. Dr. Mithoefer is the Senior Medical Director for Medical Affairs, Training and Supervision for the Multidisciplinary Association for Psychedelic Studies (MAPS). Dr. Mithoefer covers his background and what inspired his passion to help the veteran community heal from PTSD and trauma.Dr. Mithoefer describes the process of participating in a MDMA Assisted Therapy Trial and how the use of MDMA decreases fear and defensiveness to enable the desire to discuss the trauma. Several participants have expressed the inability to move forward or process the trauma clearly, however, after several sessions they have been able to evolve within a safe, controlled environment. Creating a new perspective!MDMA Assisted Therapy is currently in its third stage of clinical trials. Follow the research at maps.org/mdma/ptsd .  Follow on MAPS news on Instagram @mapsnewsBio for Dr. Michael MithoeferMichael Mithoefer, M.D., is a psychiatrist living in Asheville, NC, with a research office in Charleston, SC. In 2000, he began collaborating with MAPS on the first U.S. Phase 2 clinical trial of MDMA-assisted psychotherapy. He and his wife Annie have since conducted two of the six MAPS-sponsored Phase 2 clinical trials testing MDMA-assisted psychotherapy for PTSD, as well a study providing MDMA-assisted sessions for therapists who have completed the MAPS-sponsored MDMA Therapy Training Program, and a pilot study treating couples with MDMA-assisted psychotherapy combined with Cognitive-Behavioral Conjoint Therapy. He is now Senior Medical Director for Medical Affairs, Training and Supervision at MAPS Public Benefit Corporation (MAPS PBC). He is a Grof-certified Holotropic Breathwork Facilitator, is trained in EMDR and Internal Family Systems Therapy, and has nearly 30 years of experience treating trauma patients. Before going into psychiatry in 1991, he practiced emergency medicine for ten years, served as medical director of the Charleston County and Georgetown County Emergency Departments, and has held clinical faculty positions at the Medical University of South Carolina. He has been board-certified in Psychiatry, Emergency Medicine, and Internal Medicine.LinksMount Sinai: Five Things to Know About MDMA-Assisted Therapy for PTSDPsychedelic drug provides relief for veterans with PTSD"Thank you to BetterHelp for sponsoring today's episode!Behind the Service listeners can get 10% off by visiting:https://betterhelp.com/behindtheserviceHome » Coming Home WellWe are a 501C3 nonprofit organization.Check out other podcasts: Peace After Combathttps://www.buzzsprout.com/1928334Make sure you like, leave a review and share with a friend!Follow us on IG @behindtheservice  Facebook at Behind The Service Coming Home Well LinkedIn at Coming Home Well Stay up to date and gain early access to new podcasts and upcoming events by signing up for our newsletter at Coming Home Well Newsletter

Today we celebrate Bicycle Day, a modern semi-holiday (unrecognized by official governmental agencies yet observed by psychedelic enthusiasts across the globe) that commemorates Swiss chemist Albert Hoffman's bike ride home from his lab on April 19th, 1943, after ingesting 250 micrograms of lysergic acid diethlymide, and in the process creating the world's first recorded intentional LSD trip. When Hoffman originally synthesized the compound in 1938, in the Sandoz Pharmeacuticals laboratory, in Basel, he had deemed it next to useless, and put it up on the shelf to be forgotten - but five years later, something within him told him to take a second look. The rest, as they say, is history. Today's Voices of Esalen episode is a treasure drawn from our extensive archives - an interview with Albert Hoffman himself, conducted by none other than Stanislav Grof, sometimes known as the godfather of LSD psychotherapy. Grof was a Czechoslovakian psychoanalyst who was enormously influenced by Hoffman's discovery of LSD; in his research in Czechoslovakia he oversaw tens of thousands of supervised therapeutic LSD trips. Grof would emigrate to the United States in the late 1960's, a move precipitated by the Soviet invasion of his country. Grof spent more than ten years as a teacher in residence at the Esalen Institute during the 1970's and 80's, where he developed the practice of holotropic breath work and became one of the founders of the school of transpersonal psychology. In this interview, Grof and Hoffman explore a host of topics, including Hoffman's discovery of LSD and how on his first trip, Hoffman freaked out and thought he was going insane, then thought he was dying; how Hoffman then became aware that his new discovery would have immense significance to the field of psychiatry; why Hoffman believed LSD could be used as a model psychosis and a way to study schizophrenia; how Hoffman collaborated with amateur mycologist R. Gordon Wasson to create a synthetic version of so-called magic mushrooms, which would be known as psilocybin; how Hoffman traveled to Mexico to deliver this modern version of mushrooms to the famed curandera Maria Sabina, who had introduced Wasson to the mushrooms in the first place, and more. They end this interview by speaking about Hoffman's reaction to the way LSD escaped the laboratory and infiltrated culture during the turbulent 1960s. This interview was conducted at Esalen Institute in 1984 - just one part of the ever evolving and complex tapestry of history that unfolded here in Big Sur.

In today's episode, we welcome Joe Moore to the show! CEO and co-founder of Psychedelics Today, Joe has been studying and practicing Grof's Holotropic breathwork method at the Dreamshadow Group since 2003 and co-founded Boston Holotropic to facilitate breathwork workshops throughout New England. Joe founded Evolver Boston in 2008 and organized the Ayahuasca Monologues in Boston in 2011. He has facilitated legal psychedelic mushroom sessions in Jamaica, offers breathwork workshops in Breckenridge, Colorado, and is a board member of the nonprofit ‘Psychedelic Club' which has chapters across the United States. Joe is also on the Board of Directors for the Psychedelic Medicine coalition. See Joe's links below:https://www.instagram.com/jomo137https://www.instagram.com/psychedelicstoday/https://psychedelicstoday.com/https://www.vitalpsychedelictraining.com/https://psychedelicmedicinecoalition.org/_________________Music By Nathan Willis RIPFollow Pursuit Of Infinity:www.PursuitOfInfinity.comDiscord: https://discord.io/pursuitofinfinityYouTube: https://www.youtube.com/channel/UCPpwtLPMH5bjBTPMHSlYnwQSpotify: https://open.spotify.com/show/58he621hhQ7RkajcmFNffbApple Podcasts: https://podcasts.apple.com/ca/podcast/pursuit-of-infinity/id1605998093Instagram: https://www.instagram.com/pursuitofinfinitypod/Patreon: Patreon.com/PursuitOfInfinity

Today I'm joined by my friends Kristina Soriano and Jonas Di Gregorio. Jonas and Kristina co-founded the Psychedelic Literacy Fund, a beautiful non-profit focused on translating books on psychedelics into different languages – providing a massive impact at a comparably small financial cost. In this episode, we discuss Jonas and Kristina's respective journeys, the impact psychedelic medicines had on their paths, and how their love for music and community brought them together at a music festival in Oregon. From there, they describe the history of starting the Psychedelic Literacy Fund, the books that have been translated thus far, and how the Fund brought them together with one of our shared heroes, Dr. Stanislav Grof - the pioneer of LSD psychotherapy. We then discuss the life of Dr. Grof and the impact his work has had on our respective lives. Next, we discuss the book The Immortality Key and the idea that, “if you die before you die, you won't die when you die”. From there, we discuss the inner workings of the book publishing world, the importance of reading, the connection between literacy and the ongoing resurgence of psychedelics today and the Women's Visionary Council. Please enjoy! Music: Intro/Outro: Ben Fox - The Vibe; End credits: Wonderland - Star Night Outro: Five of My Favorite Books Featuring Psychedelics (starts at 1:02:18) Interview: 01/26/22 Published: 02/08/22 Check out more information on: The Psychedelic Literacy Fund: https://psychedelicliteracy.org/ The Way of the Psychonaut Documentary: https://www.thewayofthepsychonaut.com/ The Women's Visionary Council: https://visionarycongress.org/

Today's episode follows up the previous episode, which introduced and outlined the core teachings of psychologist Stanislav Grof. In this episode, we'll be hearing directly from Dr. Grof himself: I have chopped up and sampled a lecture of his from the late-90s, where he overviews and outlines the core ideas, findings, and conclusions taken from his decades of research into non-ordinary and mystical states of consciousness. There is remarkable similarity between Grof's conclusions about the core realities of life and those reached by both Carl Jung and Manly P. Hall. I think you'll enjoy this episode! - Alexwww.alexsachon.comwww.thewisdomtradition.bigcartel.comInstagram: @thewisdomtradition

Michael Mithoefer, MD is a Clinical Investigator and acting Medical Director of MAPS Public Benefit Corporation. Together with his wife Annie, they completed the first phase 2 clinical trial of MDMA-assisted psychotherapy for PTSD in 2009 and a subsequent study of MDMA-assisted psychotherapy for PTSD in military veterans, firefighters and police officers. They are now supervising therapists in the ongoing MAPS Phase 3 trials of MDMA-assisted Psychotheapy for PTSD, leading training in MDMA- assisted psychotherapy for therapists interested in working on clinical trials, and providing FDA-approved MDMA sessions for research therapists.  Michael is Clinical Assistant Professor of Psychiatry at the Medical University of South Carolina, is a Grof certified Holotropic Breathwork Practitioner, has been a Certified Internal Family Systems Therapist, and has been board certified in Psychiatry, Emergency Medicine and Internal Medicine.  Annie is a registered nurse as well as a Grof-certified Holotropic Breathwork Practitioner, is trained in Hakomi Therapy, and has 25 years experience working with trauma patients, with an emphasis on experiential approaches to therapy. Tune in to this episode to find out about their pioneer work with MDMA and their most recent research! MDMA-assisted psychotherapyMDMAPsychedelicsStanislav GrofBreathworkEMDRNeurofeedbackFrancine ShapiroFDARick DoblinMAPSIRB DEACAPS-5 - Clinician Administered PTSD ScaleExposure therapyCognitive-behavioral conjoint therapyCandice MonsonAmygdalaRelax beliefs under psychedelics (REBUS)PTSDEMA - European Medicines AgencyPsilocybinAyahuasca ★ Support this podcast ★

En Ivoox puedes encontrar sólo algunos de los audios de Mindalia. Para escuchar las 4 grabaciones diarias que publicamos entra en https://www.mindaliatelevision.com. Si deseas ver el vídeo perteneciente a este audio, pincha aquí: https://youtu.be/uPj9tgVczbk La sed de la Totalidad, Adicción y la búsqueda espiritual, por Cristina Grof en el 1er Congreso Conciencia Transpersonal que tuvo lugar los días 25 y 26 de mayo de 2013 en Madrid. #CristinaGrof​ #Totalidad​ #Adicción​ #Búsqueda​ #Espiritualidad​ #ConcienciaTranspersonal​ ------------INFORMACIÓN SOBRE MINDALIA---------- Mindalia.com es una ONG internacional sin ánimo de lucro. Nuestra misión es la difusión universal de contenidos para la mejora de la consciencia espiritual, mental y física. -Apóyanos con tu donación mediante Paypal https://www.mindaliatelevision.com/ha...​ -Colabora con el mundo suscribiéndote a este canal, dejándonos un comentario de energía positiva en nuestros vídeos y compartiéndolos. De esta forma, este conocimiento llegará a mucha más gente. - Sitio web: https://www.mindalia.com​ - Facebook: https://www.facebook.com/mindalia.ayuda/​ - Twitter: http://twitter.com/mindaliacom​ - Instagram: https://www.instagram.com/mindalia_com/​ - Periscope: https://www.pscp.tv/mindaliacom​ - Twitch: https://www.twitch.tv/mindaliacom​ - Vaughn: https://vaughn.live/mindalia​ - VK: https://vk.com/mindalia​ *Mindalia.com no se hace responsable de las opiniones vertidas en este vídeo, ni necesariamente participa de ellas. *Mindalia.com no se responsabiliza de la fiabilidad de las informaciones de este vídeo, cualquiera sea su origen. *Este vídeo es exclusivamente informativo.