Podcast appearances and mentions of john beebe

Elections Canada saw a record-breaking 2 million people cast their ballot on the first day of advanced voting for the federal election, resulting in a grand total of more than 7.3 million over the four day period. And as Canada enters the final stretch of campaigning in one of the most critical elections of our time, what can these preliminary numbers tell us about what's to come? Which party could benefit the most from those who vote early? And will we see this sort of momentum on April 28? Host Maria Kestane talks to John Beebe, Founder and Director of the Democratic Engagement Exchange for Toronto Metropolitan University about whose voice will be heard the most among these numbers and what it means for the future of Canada's civic engagement. We love feedback at The Big Story, as well as suggestions for future episodes. You can find us: Through email at hello@thebigstorypodcast.ca  Or @thebigstoryfpn on Twitter

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

A new poll this week is suggesting that young Canadians are more conservative, politically, than older Canadians. John Beebe, Arts faculty member and advisor to the dean at Toronto Metropolitan University, joins Evan to discuss why this might be the case.

This episode features John Beebe as our guest. He currently serves as the Assistant Chief of Training and Operations for the Central Mat-Su Fire Department in Alaska. He began his fire service career in 1999 as a paid-on-call responder with the neighboring Palmer Fire Department while at the same time, building navigation and communication towers and performing electrical work on remote Alaskan runways for the FAA. He obtained his paramedic license in 2002 and was hired as a career EMS Battalion Chief for the Central Mat-Su FD in 2005. In 2012 fire and EMS split, becoming two separate agencies. With firefighting always his passion, he accepted the position of Training Captain for the CMSFD in 2013 and has worked his way up to his current role as assistance chief of training and operations. In addition to completing various trainings and certifications, Beebe has nearly completed a Bachelors in Fire Service Administration.

Adam Frey talks about what it is like to be the ISFJ personality type. ☆Check out what I'm up to!☆ Hi there! I'm Joyce, a certified MBTI® Master Practitioner, Enneagram Coach, Jungian Typology Expert, Master NLP Practitioner, and Gallup® CliftonStrengths Coach. WONDERING WHICH ONE OF THE 16 PERSONALITY TYPES YOU ARE? Book a session to get my take on your type. I'd love to help guide you on your type-discovery journey! Here is my scheduling link to arrange a time with me: https://calendly.com/joycemengcoaching I charge $85 for a typing session. Another colleague of mine certified by Personality Hacker will work alongside me and we will give you our independent assessments of you. Want to go deeper? For $97, you can purchase a typing session with 1 hour of additional coaching with me. Or maybe you know your personality type already and are seeking some type-based coaching? As a trained coach, I can help you apply type concepts to all areas of your life for lasting change. :) By purchasing a session, you will help support the Type Talks channel and gain personalized mentorship and guidance from an experienced industry expert with over 12 years of experience. If you'd like to get in touch, you can email me at joycemeng22@gmail.com For those of you who are interested, I am also launching a website and releasing a typology book next year! Here's a link to my coaching website if you'd like to learn more about me and the services I offer: https://www.joycemengcoaching.com/ Connect with me on Twitter: https://twitter.com/JoyceMeng22 Like the show? Buy me a coffee! (it means the world to me): https://ko-fi.com/joycemeng Show your support by becoming a monthly patron! https://ko-fi.com/joycemeng/tiers Want to know when the next Type Talks video is premiering? Join our Discord community for the latest updates! https://discord.gg/ksHb7fmMcm #ISFJ #16types #personalitytypes #mbti #jungianpsychology #jungian #8functionmodel #8functionmodel #jungiananalyst #johnbeebe #cognitivefunctions #cognitivefunction #16personalitytypes #16personalities #ENFJ #INFJ #INTJ #INTP #INFP #ENTJ #ENFP #ENTP #ESTP #ESFP #ESTJ #ESFJ #ISTP #ISFP #ISFJ #ISTJ #16types

John Beebe talks about his 8-function archetypical model and his book energies and patterns in psychological type. Images shown in the video are made by Anita Ashland at https://mysticalanalytics.com/ ☆Check out what I'm up to!☆ Hi there! I'm Joyce, a certified MBTI® Master Practitioner, Enneagram Coach, Jungian Typology Expert, Master NLP Practitioner, and Gallup® CliftonStrengths Coach. WONDERING WHICH ONE OF THE 16 PERSONALITY TYPES YOU ARE? Book a session to get my take on your type. I'd love to help guide you on your type-discovery journey! Here is my scheduling link to arrange a time with me: https://calendly.com/joycemengcoaching I charge $85 for a typing session. Another colleague of mine certified by Personality Hacker will work alongside me and we will give you our independent assessments of you. Want to go deeper? For $97, you can purchase a typing session with 1 hour of additional coaching with me. Or maybe you know your personality type already and are seeking some type-based coaching? As a trained coach, I can help you apply type concepts to all areas of your life for lasting change. :) By purchasing a session, you will help support the Type Talks channel and gain personalized mentorship and guidance from an experienced industry expert with over 12 years of experience. If you'd like to get in touch, you can email me at joycemeng22@gmail.com For those of you who are interested, I am also launching a website and releasing a typology book next year! Here's a link to my coaching website if you'd like to learn more about me and the services I offer: https://www.joycemengcoaching.com/ Connect with me on Twitter: https://twitter.com/JoyceMeng22 Like the show? Buy me a coffee! (it means the world to me): https://ko-fi.com/joycemeng Show your support by becoming a monthly patron! https://ko-fi.com/joycemeng/tiers Want to know when the next Type Talks video is premiering? Join our Discord community for the latest updates! https://discord.gg/ksHb7fmMcm #ENTP #16types #personalitytypes #mbti #jungianpsychology #jungian #8functionmodel #8functionmodel #jungiananalyst #johnbeebe #cognitivefunctions #cognitivefunction #16personalitytypes #16personalities #ENFJ #INFJ #INTJ #INTP #INFP #ENTJ #ENFP #ENTP #ESTP #ESFP #ESTJ #ESFJ #ISTP #ISFP #ISFJ #ISTJ #16types

I interviewed Joel and Antonia at their Profiling Training event on the future of type, the FIRM model, and John Beebe's shadow functions. ☆Check out what I'm up to!☆ Hi there! I'm Joyce, a certified MBTI® Master Practitioner, Enneagram Coach, Jungian Typology Expert, Master NLP Practitioner, and Gallup® CliftonStrengths Coach. WONDERING WHICH ONE OF THE 16 PERSONALITY TYPES YOU ARE? Book a session to get my take on your type. I'd love to help guide you on your type-discovery journey! Here is my scheduling link to arrange a time with me: https://calendly.com/joycemengcoaching I charge $85 for a typing session. Another colleague of mine certified by Personality Hacker will work alongside me and we will give you our independent assessments of you. Want to go deeper? For $97, you can purchase a typing session with 1 hour of additional coaching with me. Or maybe you know your personality type already and are seeking some type-based coaching? As a trained coach, I can help you apply type concepts to all areas of your life for lasting change. :) By purchasing a session, you will help support the Type Talks channel and gain personalized mentorship and guidance from an experienced industry expert with over 12 years of experience. If you'd like to get in touch, you can email me at joycemeng22@gmail.com For those of you who are interested, I am also launching a website and releasing a typology book next year! Here's a link to my coaching website if you'd like to learn more about me and the services I offer: https://www.joycemengcoaching.com/ Connect with me on Twitter: https://twitter.com/JoyceMeng22 Like the show? Buy me a coffee! (it means the world to me): https://ko-fi.com/joycemeng Show your support by becoming a monthly patron! https://ko-fi.com/joycemeng/tiers Want to know when the next Type Talks video is premiering? Join our Discord community for the latest updates! https://discord.gg/ksHb7fmMcm ☆Check out the APTi Summer Conference!☆ https://www.aptinternational.org/ ☆Check out Joel and Antonia @Personalityhacker !☆ #ENTP #ENFP #16types #personalitytypes #mbti #jungianpsychology #jungian #cognitivefunctions #cognitivefunction #16personalitytypes #16personalities #personalityhacker

Join me today as we explore the foundations of how the psychological shadow functions in personality. Drawing from the work of C. G. Jung, Myers-Briggs, and John Beebe, among others, we begin a fascinating four-part series on this transformational topic. The article I reference in today's podcast can be found here: An Introduction to the Shadow Functions by Susan Storm Musical selection: Terminal Shutdown by Joseph Beg --- Support this podcast: https://podcasters.spotify.com/pod/show/lori-green2/support

“The years, of which I have spoken to you, when I pursued the inner images, were the most important time of my life. Everything else is to be derived from this. It began at that time, and the later details hardly matter anymore. My entire life consisted in elaborating what had burst forth from the unconscious and flooded me like an enigmatic stream and threatened to break me. That was the stuff and material for more than only one life. Everything later was merely the outer classification, the scientific elaboration, and the integration into life. But the numinous beginning, which contained everything, was then.”   ― C.G. Jung, preface for The Red Book: Liber Novus   James Hillman: I was reading about this practice that the ancient Egyptians had of opening the mouth of the dead. It was a ritual and I think we don't do that with our hands. But opening the Red Book seems to be opening the mouth of the dead.   Sonu Shamdasani: It takes blood. That's what it takes. The work is Jung's `Book of the Dead.' His descent into the underworld, in which there's an attempt to find the way of relating to the dead. He comes to the realization that unless we come to terms with the dead we simply cannot live, and that our life is dependent on finding answers to their unanswered questions. Lament for the Dead, Psychology after Jung's Red Book (2013) Pg. 1     Begun in 1914, Swiss psychologist Carl Jung's The Red Book lay dormant for almost 100 years before its eventual publication. Opinions are divided on whether Jung would have published the book if he had lived longer. He did send drafts to publishers early in life but seemed in no hurry to publish the book despite his advancing age. Regardless, it was of enormous importance to the psychologist, being shown to only a few confidants and family members. More importantly, the process of writing The Red Book was one of the most formative periods of Jung's life. In the time that Jung worked on the book he came into direct experience with the forces of the deep mind and collective unconscious. For the remainder of his career he would use the experience to build concepts and theories about the unconscious and repressed parts of the human mind.  In the broadest sense, Jungian psychology has two goals.    Integrate and understand the deepest and most repressed parts of the the human mind    and    Don't let them eat you alive in the process.    Jungian psychology is about excavating the most repressed parts of self and learning to hold them so that we can know exactly who and what we are. Jung called this process individuation. Jungian psychology is not, and should not be understood as, an attempt to create a religion. It was an attempt to build a psychological container for the forces of the unconscious. While not a religion, it served a similar function as a religion. Jungian psychology serves as both a protective buffer and a lens to understand and clarify the self. Jung described his psychology as a bridge to religion. His hope was that it could help psychology understand the functions of the human need for religion, mythology and the transcendental. Jung hoped that his psychology could make religion occupy a healthier, more mindful place in our culture by making the function of religion within humanity more conscious.    Jung did not dislike religion. He viewed it as problematic when the symbols of religion became concretized and people took them literally. Jungian psychology itself has roots in Hindu religious traditions. Jung often recommended that patients of lapsed faith return to their religions of origin. He has case studies encouraging patients to resume Christian or Muslim religious practices as a source of healing and integration. Jung did have a caveat though. He recommended that patients return to their traditions with an open mind. Instead of viewing the religious traditions and prescriptive lists of rules or literal truths he asked patients to view them as metaphors for self discovery and processes for introspection. Jung saw no reason to make religious patients question their faith. He did see the need for patients who had abandoned religion to re-examine its purpose and function.    The process of writing The Red Book was itself a religious experience for Jung. He realized after his falling out from Freud, that his own religious tradition and the available psychological framework was not enough to help him contain the raw and wuthering forces of his own unconscious that were assailing him at the time. Some scholars believe Jung was partially psychotic while writing The Red Book, others claim he was in a state of partial dissociation or simply use Jung's term “active imagination”.    The psychotic is drowning while the artist is swimming. The waters both inhabit, however, are the same. Written in a similar voice to the King James Bible, The Red Book has a religious and transcendent quality. It is written on vellum in heavy calligraphy with gorgeous hand illuminated script. Jung took inspiration for mystical and alchemical texts for its full page illustrations.   It is easier to define The Red Book by what it is not than by what it is. According to Jung, it is not a work of art. It is not a scholarly psychological endeavor. It is also not an attempt to create a religion. It was an attempt for Jung to heal himself in a time of pain and save himself from madness by giving voice to the forces underneath his partial psychotic episode. The Red Book was a kind of container to help Jung witness the forces of the deep unconscious. In the same way, religion and Jungian psychology are containers for the ancient unconscious forces in the vast ocean under the human psyche.     Lament of the Dead, Psychology after Carl Jung's The Red Book is a dialogue between ex Jungian analyst James Hillman and Jungian scholar Sonu Shamdasani about the implications the Red Book has for Jungian psychology. Like the Red Book it was controversial when it was released.    James Hillman was an early protege of Jung who later became a loud critic of parts of Jung's psychology. Hillman wanted to create an “archetypal” psychology that would allow patients to directly experience and not merely analyze the psyche. His new psychology never really came together coherently and he never found the technique to validate his instinct. Hillman had been out of the Jungian fold for almost 30 years before he returned as a self appointed expert advisor during the publication of The Red Book. Hillman's interest in The Red Book was enough to make him swallow his pride, and many previous statements, to join the Jungians once again. It is likely that the archetypal psychology he was trying to create is what The Red Book itself was describing.    Sonu Shamdasani is not a psychologist but a scholar of the history of psychology. His insights have the detachment of the theoretical where Hillman's are more felt and more intuitive but also more personal. One gets the sense in the book that Hillman is marveling painfully at an experience that he had been hungry for for a long time. The Red Book seems to help him clarify the disorganized blueprints of his stillborn psychological model. While there is a pain in Hillman's words there is also a peace that was rare to hear from such a flamboyant and unsettled psychologist.    Sonu Shamdasani is the perfect living dialogue partner for Hillman to have in the talks that make up Lament. Shamdasani has one of the best BS detectors of maybe any Jungian save David Tacey. Shamdasani has deftly avoided the fads, misappropriations and superficialization that have plagued the Jungian school for decades. As editor of the Red Book he knows more about the history and assembly of the text than any person save for Jung. Not only is he also one of the foremost living experts on Jung, but as a scholar he does not threaten the famously egotistical Hillman as a competing interpreting psychologist. The skin that Shamdasani has in this game is as an academic while Hillman gets to play the prophet and hero of the new psychology they describe without threat or competition.    Presumedly these talks were recorded as research for a collaborative book to be co authored by the two friends and the death of Hillman in 2011 made the publication as a dialogue in 2013 a necessity. If that is not the case the format of a dialogue makes little sense. If that is the case it gives the book itself an almost mystical quality and elevates the conversation more to the spirit of a philosophical dialogue.    We are only able to hear these men talk to each other and not to us. There is a deep reverberation between the resonant implications these men are seeing The Red Book have for modern psychology. However, they do not explain their insights to the reader and their understandings can only be glimpsed intuitively. Like the briefcase in the film Pulp Fiction the audience sees the object through its indirect effect on the characters. We see the foggy outlines of the ethics that these men hope will guide modern psychology but we are not quite able to see it as they see it. We have only an approximation through the context of their lives and their interpretation of Jung's private diary. This enriches a text that is ultimately about the limitations of understanding.   One of the biggest criticisms of the book when it was published was that the terms the speaker used are never defined and thus the book's thesis is never objectivised or clarified. While this is true if you are an English professor, the mystic and the therapist in me see these limitations as the book's strengths. The philosophical dialectic turns the conversation into an extended metaphor that indirectly supports the themes of the text. The medium enriches the message. Much like a socratic dialogue or a film script the the authors act more as characters and archetypes than essayists. The prophet and the scholar describe their function and limitations as gatekeepers of the spiritual experience.    Reading the Lament, much like reading The Red Book, one gets the sense that one is witnessing a private but important moment in time. It is a moment that is not our moment and is only partially comprehensible to anyone but the author(s). Normally that would be a weakness but here it becomes a strength. Where normally the reader feels that a book is for them, here we feel that we are eavesdropping through a keyhole or from a phone line downstairs. The effect is superficially frustrating but also gives Lament a subtle quality to its spirituality that The Red Book lacks.     Many of the obvious elements for a discussion of the enormous Red Book are completely ignored in the dialogue. Hillman and Shamdasani's main takeaway is that The Red Book is about “the dead”. What they mean by “the dead” is never explained directly. This was a major sticking point for other reviewers, but I think their point works better undefined. They talk about the dead as a numinous term. Perhaps they are speaking about the reality of death itself. Perhaps about the dead of history. Perhaps they are describing the impenetrable veil we can see others enter but never see past ourselves. Maybe the concept contains all of these elements. Hillman, who was 82 at the time of having the conversations in Lament, may have been using The Red Book and his dialogue with Shamdasani to come to terms with his feelings about his own impending death.    Perhaps it is undefined because these men are feeling something or intuitively, seeing something that the living lack the intellectual language for. It is not that the authors do not know what they are talking about. They know, but they are not able to completely say it.  Hillman was such an infuriatingly intuitive person that his biggest downfall in his other books is that he often felt truths that he could not articulate. Instead he retreated into arguing the merits of his credentials and background or into intellectual archival of his opinions on philosophers and artists. In other works this led to a didactic and self righteous tone that his writing is largely worse for. In Lament Hillman is forced to talk off the cuff and that limitation puts him at his best as a thinker.    In his review of Lament, David Tacey has made the very good point that Jung abandoned the direction that The Red Book was taking him in. Jung saw it as a dead end for experiential psychology and retreated back into analytical inventorying of “archetypes”. On the publication of The Red Book, Jungians celebrate the book as the “culmination” of Jungian thought when instead it was merely a part of its origins. The Red Book represents a proto-Jungian psychology as Jung attempted to discover techniques for integration. Hillman and Shamdasani probe the psychology's origins for hints of its future in Lament.   HIllman and Shamdasani's thesis is partially a question about ethics and partially a question about cosmology. Are there any universal directions for living and behaving that Jungian psychology compels us towards (ethics)? Is there an external worldview that the, notoriously phenomenological, nature of Jungian psychology might imply (cosmology)? These are the major questions Hillman and Shamdasani confront in Lament.Their answer is not an answer as much as it is a question for the psychologists of the future.    Their conclusion is that “the dead'' of our families, society, and human history foist their unlived life upon us. It is up to us, and our therapists, to help us deal with the burden of “the dead”. It is not us that live, but the dead that live through us. Hillman quotes W.H. Auden several times:   We are lived through powers that we pretend to understand.  - W.H. Auden   A major tenant of Jungian psychology is that adult children struggle under the unlived life of the parent. The Jungian analyst helps the patient acknowledge and integrate all of the forces of the psyche that the parent ran from, so they are not passed down to future generations. A passive implication of the ethics and the cosmology laid out in Lament, is that to have a future we must reckon with not only the unlived life of the parent but also the unlived life of all the dead.    It is our job as the living to answer the questions and face the contradictions our humanity posits in order to discover what we really are. The half truths and outright lies from the past masquerade as tradition for traditions sake, literalized religion, and unconscious tribal identity must be overthrown. The weight of the dead of history can remain immovable if we try to merely discard it but drowns us if we cling to it too tightly. We need to use our history and traditions to give us a container to reckon with the future. The container must remain flexible if we are to grow into our humanity as a society and an aware people.    If you find yourself saying “Yes, but what does “the dead” mean!”  Then this book is not for you. If you find yourself confused but humbled by this thesis then perhaps it is. Instead of a further explanation of the ethical and cosmological future for psychology that his book posits I will give you a tangible example about how its message was liberatory for me.    Hillman introduces the concepts of the book with his explanation of Jung's reaction to the theologian and missionary Albert Schweitzer. Jung hated Schweitzer.  He hated him because he had descended into Africa and “gone native”. In Jung's mind Schweitzer had “refused the call”  to do anything  and “brought nothing home”. Surely the Africans that were fed and clothed felt they had been benefited! Was Jung's ethics informed by racism, cluelessness, arrogance or some other unknown myopism? A clue might be found in Jung's reaction to modern art exploring the unconscious or in his relationship with Hinduism. Jung took the broad strokes of his psychology from the fundamentals of the brahman/atman and dharma/moksha dichotomies of Hinduism. Jung also despised the practice of eastern mysticism practices by westerners but admired it in Easterners. Why? His psychology stole something theoretical that his ethics disallowed in direct practice.    Jung's views on contemporary (modern) artists of his time were similar. He did not want to look at depictions of the raw elements of the unconscious. In his mind discarding all the lessons of classicism was a “cop out”.  He viewed artists that descended into the abstract with no path back or acknowledgement of the history that gave them that path as failures. He wanted artists to make the descent into the subjective world and return with a torch of it's fire but not be consumed by it blaze. Depicting the direct experience of the unconscious was the mark of a failed artist to Jung. To Jung the destination was the point, not the journey. The only thing that mattered is what you were able to bring back from the world of the dead. He had managed to contain these things in The Red Book, why couldn't they? The Red Book was Jung's golden bough.    Jung took steps to keep the art in The Red Book both outside of the modernist tradition and beyond the historical tradition. The Red Book uses a partially medieval format but Jung both celebrates and overcomes the constraints of his chosen style. The Red Book was not modern or historical, it was Jung's experience of both. In Lament, Hillman describes this as the ethics that should inform modern psychology. Life should become ones own but part of ones self ownership is that we take responsibility for driving a tradition forward not a slave to repeating it.   Oddly enough the idea of descent and return will already be familiar to many Americans through the work of Joseph Campbell. Campbell took the same ethics of descent and return to the unconscious as the model of his “monomyth” model of storytelling. This briefly influenced psychology and comparative religion in the US and had major impact on screenwriters to this day. Campbells ethics are the same as Jung's. If one becomes stuck on the monomyth wheel, or the journey of the descent and return, one is no longer the protagonist and becomes an antagonist.  Campbell, and American post jungians in general were not alway great attributing influences and credit where it was due.    Jung was suspicious of the new age theosophists and psychadelic psychonauts that became enamored with the structure of the unconscious for the unconscious sake. Where Lament shines is when Hillman explains the ethics behind Jung's thinking. Jung lightly implied this ethics but was, as Hillman points out, probably not entirely conscious of it. One of Lament's biggest strengths and weaknesses is that it sees through the misappropriations of Jungian psychology over the last hundred years. Both of the dialogue's figures know the man of Jung so well that they do not need to address how he was misperceived by the public. They also know the limitations of the knowable.    This is another lesson that is discussed in Lament. Can modern psychology know what it can't know? That is my biggest complaint with the profession as it currently exists. Modern psychology seems content to retreat into research and objectivism. The medical, corporate, credentialist and academic restructuring of psychology in the nineteen eighties certainly furthered that problem. Jung did not believe that the descent into the unconscious without any hope of return was a path forward for psychology. This is why he abandoned the path The Red Book led him down. Can psychology let go of the objective and the researchable enough to embrace the limits of the knowable? Can we come to terms with limitations enough to heal an ego inflated world that sees no limits to growth?   I don't know but I sincerely hope so.    I said that I would provide a tangible example of the application of this book in it's review,  so here it is:   I have always been enamored with James Hillman. He was by all accounts a brilliant analyst. He also was an incredibly intelligent person. That intellect did not save him. Hillman ended his career as a crank and a failure in my mind. In this book you see Hillman contemplate that failure. You also see Hillman attempt to redeem himself as he glimpses the unglimpseable. He sees something in the Red Book that he allows to clarify his earlier attempt to revision psychology.    Hillman's attempt to reinvent Jungian psychology as archetypal psychology was wildly derided. Largely, because it never found any language or technique for application and practice. Hillman himself admitted that he did not know how to practice archetypal psychology. It's easy to laugh at somebody who claims to have reinvented psychology and can't even tell you what you do with their revolutionary invention.   However, I will admit that I think Hillman was right. He knew that he was but he didnt know how he was right. It is a mark of arrogance to see yourself as correct without evidence. Hillman was often arrogant but I think here he was not. Many Jungian analysts would leave the Jungian institutes through the 70, 80s and 90s to start somatic and experiential psychology that used Jung as a map but the connection between the body and the brain as a technique. These models made room for a direct experience in psychology that Jungian analysis does not often do. It added an element that Jung himself had practiced in the writing of The Red Book. Hillman never found this technique but he was correct about the path he saw forward for psychology. He knew what was missing.    I started Taproot Therapy Collective because I felt a calling to dig up the Jungian techniques of my parent's generation and reify them. I saw those as the most viable map towards the future of psychology, even though American psychology had largely forgotten them. I also saw them devoid of a practical technique or application for a world where years of analysis cost more than most trauma patients will make in a lifetime. I feel that experiential and brain based medicine techniques like brainspotting are the future of the profession.    Pathways like brainspotting, sensorimotor therapy, somatic experiencing, neurostimulation, ketamine, psilocybin or any technique that allows the direct experience of the subcortical brain is the path forward to treat trauma. These things will be at odds with the medicalized, corporate, and credentialized nature of healthcare. I knew that this would be a poorly understood path that few people, even the well intentioned, could see. I would never have found it if I had refused the call of “the dead”.    Lament is relevant because none of those realizations is somewhere that I ever would have gotten without the tradition that I am standing on top of. I am as, Isaac Newton said, standing on the shoulders of giants. Except Isaac Newton didn't invent that phrase. It was associated with him but he was standing on the tradition of the dead to utter a phrase first recorded in the medieval period. The author of its origin is unknown because they are, well, dead. They have no one to give their eulogy.    The ethics and the cosmology of Lament, is that our lives are meant to be a eulogy for our dead. Lament, makes every honest eulogy in history become an ethics and by extension a cosmology. Read Pericles eulogy from the Peloponesian war in Thucydides. How much of these lessons are still unlearned? I would feel disingenuous in my career unless I tell you who those giants are that I stand on. They are David Tacey, John Beebe, Sonu Shamdasani, Carl Jung, Fritz Perls, Karen Horney, and Hal Stone. Many others also.   I would never have heard the voice of James Hillman inside myself unless I had learned to listen to the dead from his voice beyond the grave. It would have been easy for me to merely critize his failures instead of seeing them as incomplete truths. Hillman died with many things incomplete, as we all inevitably will. Lament helped me clarify the voices that I was hearing in the profession. Lament of the Dead is a fascinating read not because it tells us exactly what to do with the dead, or even what they are. Lament is fascinating because it helps us to see a mindful path forward between innovation and tradition.    The contents of the collective unconscious cannot be contained by one individual. Just as Jungian psychology is meant to be a container to help an individual integrate the forces of the collective unconscious, attention to the unlived life of the historical dead can be a kind of container for culture. Similarly to Jungian psychology the container is not meant to be literalized or turned into a prison. It is a lens and a buffer to protect us until we are ready and allow us to see ourselves more clearly once we are. Our project is to go further in the journey of knowing ourselves where our ancestors failed to. Our mindful life is the product of the unlived life of the dead; it is the work of our life that is their lament.   

A popular lecturer in the Jungian world, Beebe has spoken on topics related to the theory and practical applications of Analytical psychology to professional and lay audiences throughout the United States and around the world. He has been especially active in introducing training in Jungian psychology in China. Beebe is the founding editor of The San Francisco Jung Institute Library Journal, now called Jung Journal: Culture & Psyche.[2] He was the first American co-editor of the London-based Journal of Analytical Psychology. Beebe has also published in The Chiron Clinical Series, Fort Da, Harvest, The Inner Edge, Journal of Jungian Theory and Practice, Psychoanalytic Psychology, Psychological Perspectives, The Psychoanalytic Review, Quadrant, Spring, The Journal of Popular Film and Television, Theory and Psychology, and Tikkun among others. He has contributed book chapters to The Anne Rice Reader, The Cambridge Companion to Jung, From Tradition to Innovation, House, Humanizing Evil, Initiation, Jungian Perspectives on Clinical Supervision, New Approaches to Dream Interpretation, Post-Jungians Today, Psyche & City, The Psychology of Mature Spirituality, Same-Sex Love, The Soul of Popular Culture, and Teaching Jung. With Donald Sandner, Beebe is the author of "Psychopathology and Analysis",[3] an article on Jungian complex theory used in many training programs, and with Thomas Kirsch and Joe Cambray the author of "What Freudians Can Learn from Jung".[4] He is the author of the book Integrity in Depth, a study of the archetype of integrity, and of Energies and Patterns in Psychological Type: The Reservoir of Consciousness.

There is always a lower turnout for municipal elections than for the higher levels of government but Monday

— Want To Understand Differences With Partners, Family, Friends & Colleagues? Try A Compelling New Perspective On Personality Psychology — Many common models of human personality assume that we each have a single unitary personality; Personality Parts™ is grounded in our everyday experience of subtly different but recognizable sub-personalities or Parts which each of us express across everyday situations. We may recognize these Parts through internal exchanges or conflicts (e.g. part of me wants this, part of me wants that) or through our experience of family members and others we know very well (oh, they're being like THAT again!). We find ourselves frequently in the grip or flow of these parts, acting out distinctly different characters on auto-pilot, in response to people and environments. The model is grounded in a range of existing theories, uniting and expanding them from an exciting new perspective. Influences include Jungian Psychological Type, Jungian Analyst Dr John Beebe, TA (Transactional Analysis), Transpersonal Psychologist Prof. John Rowan, modern consciousness research and more. Building on the groundbreaking work of Dr John Beebe from the last 30 years it is now possible to map a predictable set of Parts that are most noticeable in people of specific personality Types. Personality Parts™ introduces a full spectrum of 64 Parts, which are potential ways for each of us to develop our minds. Valeria interviews Richard Owen MSc. He is an organizational psychologist and coach working with relationships and careers. He specializes in theories of personality, especially those based on C.G Jung's psychological types, and the work of Jungian analyst Dr John Beebe in that area. Richard is certified in a wide range of type and trait psychometric tools and is integrating many perspectives into his Personality Parts™ approach. This is a way to explore and understand the distinct aspects of an individual that appear in different situations and interactions. To learn more about Richard Owen and his work, please visit personalityparts.com           — 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. 

Vchuefeu and I re-imagine the cognitive function stack as TV Tropes.

Transcription: Hello, my name is Meghan LeVota, and you are listening to the Psyche Design podcast. This is the first episode of season two. And, I'm not fully sure everything that I'm going to talk about in this episode. But for myself, I'm treating it as almost like a personal manifesto of "How I Intend to Talk About Personality Type Moving Forward," and just some general ideas to set the stage.So, I'm calling this episode a Call For Complexity. Because that is partially what I'm calling for, is a way in which to talk about Carl Jung's theory of Psychological Types — as well as the 16-type model that was popularized by the MBTI (Myers and Briggs), and all of the other systems that have followed.And I guess what I want to bring up right off the bat, is that Carl Jung himself was pretty long-winded and convoluted, one could say. And in the book, Psychological Types, he talks a lot about the problem of opposites, and how opposites interact with one another, and what to do about it, and what problems that gives society dealing with those opposites. And then at the end of the book, he goes into the eight cognitive functions, which I'm not going to go into what those are just yet. So if you're new to personality type theory, and you want to know what these functions are, you might want to check out another episode.But for those of us who have been in this personality bubble for a while, basically, the way I see it is, Carl Jung talked about the psyche, in quite a complex way, too. And, you know, interestingly enough, he wanted his theory of Psychological Types to be something that the layperson can pick up and use. However, in the way in which he explained things, it was not very easy for a lay person to pick up and use, what did people do, they jumped right to the section about the categories. And they just read about the categories and skipped over the beginning part, I've been guilty. I'm guilty of this literally when it comes to reading that reading his book. And I think that, you know, based on how the ego works, according to Jung and psychology, this shouldn't be that surprising that our ego is automatically going to go toward the information in which we, our ego feels like we can use something from it. Whether this is our self-concept, we're going to understand ourselves better. Or other people, maybe we want to get along with other people better. And so even though Carl Jung had hopes that his book Psychological Types would be able to be used for the layperson to be able to figure out how they are dealing with their problem of opposites, in instead went over a lot of people's heads. And I'd like to argue that it's going over our heads right now. I'm not even trying to claim that it hasn't gone over mine, I just want to bring out right off the bat, that the guy is pretty dense when he writes and not all of us have read all of it through.And I'm not even a Jungian purist here. However, I am someone that philosophically aligns more with Jung than Freud. And I tend to agree with his philosophy on the psyche in the shadow a little bit more so than, like mainstream modern psychology. And so, whenever the Myers Briggs came to be, it was inspired by Psychological Types. And it went with the categories that Carl Jung proposed with the eight cognitive functions and it uses his theory about how we have a dominant and we also have an auxiliary function and then we have an inferior function that is opposite to our Dominant function. The MBTI was able to put those categories and use his theory and turn it into 16 types Next. And there are there are some debates and whether or not Carl Jung agreed with the MBTI. And there's some debate and whether or not the two systems even can work well together. But for most of us in 2022, for learning about personality, we're probably first learning about it through the lens of the 16 types. And then if you get more interested in the background, then you go back and look at some of the depths and the complexity behind it. And I guess what I want to bring up is that. So the MBTI definitely succeeded at reaching the layperson, way more than Carl Jung did. I think we can agree on that. However, right now, in 2022, if you're familiar with the site, 16 Personalities — that is a very popular online quiz that a lot of people will go and take to figure out what their personality type is. While the 16 Personalities is not actually Jungian-based typology theory — it's actually trait-based, it has nothing to do with the MBTI. And so it's a fundamentally different theory, than the, you know, the 16 Jungian types, the type patterns. And so you also could argue that 16 Personalities did a better job at reaching the layperson. But at what cost?Well, I'm not even saying that there's anything wrong with it, necessarily. The cost, some could argue that the cost that there might be, you know, that it's not factually as true or holistic, maybe they see some ethical problems with a pressure to stereotype things or put people in boxes. Um, but it's not the way that Carl Jung described it, it's a completely different theory. But it's ... almost using his credit, credibility, or authority in order to, you know, make this site. And I'm not arguing that the MBTI did this with Jung, in theory. But I am saying that just because something is easier for a layperson to, in general, understand... and just because you're able to describe it in a more simple and engaging way, doesn't necessarily mean that it's more correct.And, in my opinion, the 16 Personalities quiz, it tries to mix... Well, this part isn't an opinion it's true. It's true that it uses the Big 5, which is a pretty popular trait-based model in psychology. It kind of uses that, but then uses some of the same verbiage that the MBTI uses such as thinking and feeling. Ya know, I'm pretty sure that the MBTI has said before that they regret not trademarking, their names like ENFJ, INFJ, and whatnot, because they're upset for the end, because basically, the 16 Personalities is using their credibility of those keywords.And the type code, however, like, I, personally am happy that the Myers Briggs did not trademark those names, because, you know, even Carl Jung himself, he was talking about things like thinking versus feeling, sensing versus intuition which these have existed as these concepts had. These concepts have existed as dichotomies, even before Carl Jung, he just identified them. And so I think it would be kind of silly for someone to trademark the idea that there's a dichotomy because anyone can perceive them. It would be like trademarking the idea of light versus dark. I mean, that's just one way of looking at it. And so I feel like everybody should have the right to talk about things such as feeling versus thinking, introversion versus extraversion, and any other dichotomy that might exist in the world. And as reflected in our psyches.Um, but I think that there has been almost like a feeling that in order to get this across, we have to be as simple as possible, or else people won't understand. So now I want to critique the idea of talking to a layperson in general. Because who even is a layperson? What does that mean?I guess you could say it means somebody that's not super into psychology. But think about where we're at right now. In 2022. With a computer at our fingertips, no matter where we go, most of the time, for most of us, we can Google anything we'd like. A lot of us become experts in things that we don't officially have a degree in.And we're exposed to so much information to where I'm a lay person in the 1920s is quite different than a layperson in the 2020s. Because what, when you also think of layperson, maybe you're thinking what would be like a commoners job, or like the most normal occupation? Well, at least in America, a lot of our manufacturing jobs have gone overseas. So the layperson in America is working in an information economy, in a knowledge economy. We're even things like customer service that involve working with people. And so a layperson when in Jung's time, would have more probably been someone that had a job in which they were told what to do. And they didn't have to think much more beyond that.However, I don't think that a lot of us in 2022 have the privilege to be able to do that. So bringing me back to all this, I've been sitting with the question of, maybe there's a reason why Carl Jung introduced the eight cognitive functions in the way in which he did and in the order in which he did, it seems like a lot of us and the MBTI included, they read, you know, Psychological Types and thought, you know, this is really interesting. However, you're losing me a bit Jung, like you're talking so much about all the stuff that I don't care about, get me to the categories. And so that's basically what a lot of these type models have done, is want to quickly get to why someone would want to hear about what they're saying, and explain it in a way where it's quick and snappy, and you're able to add value quickly.And we see the sentiment, this whole sentiment of trying to cut through the fat, and get right to like this point, that might be convincing for someone. We see this all the time in sales, and in marketing. And I think that with so much information in 2022 that we are all sifting through… I know a lot of us work from home, I work from home, I feel like I'm sitting behind a computer a lot. I read recently the other day, that apparently the average person sees, could see up to 10,000 advertisements per day, in 2022. So, and in contrast, in the 70s, that number was more like 500 to 1000. So there's a lot that we're trying to sort through, there's a lot of information that we're juggling all at once. We aren't like living on a farm and working in a factory doing the same thing over and over and over. And so imagine what that's done to our psyches. We aren't a lot of us are not just sitting and doing the same thing over and over and over.So I ask what do you think that a layperson is able to understand? And how much do you think that we have to dumb it down? Because I think that a lot of people are trying to make it seem simple and easy. So that people get it and understand and it's almost like you want to hook them so that they can see the value and then, later on, explain the depths of it. However, I think that when we do this, people have a lot of unlearning to do. I had a lot of unlearning to do. Because in order for the system of the eight cognitive functions to actually work, the implication is that there are these Jungian principles of how the psyche works, that are the foundation for how these eight cognitive functions even work.So, I want to shine a light on the fact that there are these underlying principles of Jung in psychology, what even is a psyche? How does the shadow even work? How does the consciousness or how do the conscious and unconscious parts of our brain interact? And how does projection work? What is the individuation process? What is the transcendent function, all of these things, in my opinion, are integral to understanding how the eight cognitive functions even work. And I know that it's common understanding it among type practitioners, too, it seems like a lot of the priority is to help people get to their best fit type now, and then you can explain all of the parts behind that.So for example, you might want to help someone get to the fact that they are an ENFJ personality type, because then they can use that model now, to understand themselves better and understand others better. However, the system of the 16 types, has a different purpose than Carl Jung's theory of Psychological Types, in which he introduces the eight cognitive functions, which are essentially like the building blocks of the psyche, if you were to envision your psyche and split it into groups and split it into eight. It's all based on the four elements that everything in the universe is based on. It's the four elements in and out, it's the formula for elements in your inner world, and four elements in the outer world.And so I've said this in other videos, but I really, really want to underscore the fact that I'm, well, I'd argue that the psyche of one individual is a microcosm of the entire universe. And so you have to realize how infinite of a potential that is. And if you were to look at the microcosm of all that is, and divide it by eight, do you understand the depths of which each one of these psyches or each one of these functions is capable of.I think that if we are putting it into little keywords, we're trying to narrow it down and water it down and make it easy, so that other people understand —  not only are we assuming that others aren't intelligent enough to grasp something that in my opinion, all of this is experiential knowledge. We're all human. If you lived it, if you can feel it, it's gonna make sense.Like, you know, don't assume that we don't have or the delay person, whatever doesn't have the capacity to understand something that their brain is literally doing. So I, so this is just my opinion, I am kind of sensitive to the fact I noticed this, like in politics and whatnot, where people are almost talking to the masses, as though they're a separate group or separate from them. And it's like, we're all mass, we're all the masses. You know, like, Who do you think you are? Um, so I guess I want to challenge that idea, because, but I understand it's scary.And I'll tell you why it's scary. It's because we are afraid of the transformation that occurs, in which groups of people that operate differently than one another mix together. That would be mixing, feeling and thinking, mixing sensing and intuiting, mixing intuition — I already said that, I'm mixing introversion and extraversion.You know, when we mix these polarities together, you're going to expect some chaos. And so of course, the masses are chaotic, but it's not because they're stupid and you're not. It's because the totality of all of us together is extremely chaotic. And you know what, guess what, your psyche is extremely chaotic as well.And so, when I say Call for Complexity, I am making a call for each of us as individuals to acknowledge and own the complexity of our inner conflict and our inner paradox and our dichotomies that exist within us. Because I'm not just a feeler, I'm not just intuitive. These are labels that we can use in order to better understand our social role, better understand where we've been and where we want to go. But it's extremely helpful, in my opinion, to recognize that while our ego has a personality type pattern that plays out throughout your ego’s development, we're that that whole journey of, you know, going from your Dominant function and learning to lead on your auxiliary and whatnot. That's a journey your ego is going through and will continue to go through, however, who you are really yourself, which in Carl Jung's psychology, he talks about the individuation process in which we are going on a journey to unravel the self with each decision with each step.And through that, we are allowing the shadow to come to light, which means that we're eliminating the resistance between there in that partition between the consciousness and the unconscious.If we want to find who we really are, if we want to identify with ourselves, and not just our ego, and not just our persona, we have to identify with that journey, we have to identify with that. The you that is going through this whole tunnel, this whole process to which you feel the wobble within one side and the other.So anyway, so I have been going back to why did Carl Jung talk for that long about the problem of opposites before he went into I did identifying the eight cognitive functions. And I think it's because this whole idea of the Western mind being one-sided, and the impact that causes in society. Carl Jung talks about that a lot. For example, he talks about Romeo and Juliet being an example of the two families and how they have different conscious preferences. And they're projecting on the other through their shadow. And they represent these opposites. And then Romeo and Juliet themselves, their decision to come together through love. It causes chaos between these opposites. And a transformation occurs.Why did he talk about that? Instead of explaining the difference between an INFJ and an INTJ? Well, you could argue that the MBTI developed and added on to things that Carl Jung didn't know. And that's definitely the case, I think that there has been a lot of development within understanding the 16th type map type patterns in 100 years, not just with the MBTI, but with people such as John Beebe, who was a union analyst who developed an eight function model. And he identified the different complexes that might be attached to each of our functions. So for example, not just thinking about it as this Dominant function, he also talks about how we might have a hero complex attached to that function in the way in which we use it, whereas the auxiliary function will have a supportive parent complex. And, you know, he goes down the line in which you see how the shadow and the light within your personality work together. And so how do they work together? That's what I'm calling our inner paradox.So, okay, back back, though, to what I was saying is that yes, there's been development, and we've learned things now that Carl Jung did no because the times have changed. There's been development in psychology. So there's again, there's a lot he doesn't know. However, I asked myself if was there a reason why he went into that for so long? And also, is there a reason in which he explained it as through the eight functions, rather than coming up with almost like a persona, in order to go with it?And I keep coming back to the idea that he is really framing the value here, by explaining how the fragmented and divided western mind is clinging to one-sidedness. And also the unconscious effects of that. And type, recognizing which cognitive function is being clung to, in a one-sided way, is very useful if you are trying to solve the problem of an extremely divided society.And so, to me, especially after everything we've gone through in the past couple of years with the pandemic, to me, how divided our society is is of number one importance to me, because the MBTI, developed a system to your type is essentially like a social role that you can put on in order to get by, and it's not bad. It's just not all that there is to you. And I think we all know that I think that people who really love the 16 types system, which I do as well, I'm not saying I'm not going to talk about ENFJ, or any of that. I think we all realize that. There's more to it than this. And you know, and when we're talking about what type is one of the biggest barriers we get from people is, “I don't know, I feel like I'm both or, you know, I was this but then I changed.” And maybe instead of launching into, “Oh, no, you need to take a good test. Maybe you're this, maybe you're that”... Maybe, instead we need to recognize that. “Yeah, you did change. And you are both.” And I think that the way in which Carl Jung introduced it by initially pointing out the problem in which, “oOh, everybody is really one-sided,” it gets us to start thinking, “Oh, how am I one-sided? How am I suppressing a certain side of myself?” It starts to get you thinking in that way.And then when you explain the eight cognitive functions, is explaining the map of the psyche in which we all travel. So, yes, that might be confusing. It's more confusing than taking an assessment, and figuring out which type of personality pattern you might have. Or maybe it is, I don't know. But I think in the long run, I think that it might actually be easier… it might actually be easier for people to grasp if we just leaned into the fact that it's kind of complex. Because it's not even that it's that complex, it's just that so much of thinking about how consciousness and unconsciousness works …there are a lot of paradoxes here. It's like, I'm an introvert, and I'm an extrovert. I'm a thinker, and I'm a feeler.One thing that this makes me think of is that I have been taking improv classes recently and one of the principles of improv is the idea of “Yes, and,” and in order to create a scene with somebody new, you have to be open to whatever they are giving you. And you have to say “yes, and” tack onto it.And that whole principle of “yes, and”  reminds me a lot of the transcendent function in which Carl Jung talks about how when we hold tension between the two opposites, a third thing can emerge. When we are able to recognize the opposites within us, rather than cling to our one-sidedness, that's where creative energy comes from. That's where we find ourselves. And that all comes through owning our inner paradox. And so my thing is, is that everybody, I don't care if you know what your type is, I don't care if you even like talking about type. Everybody can get some value from thinking about, “How am I holding the tension between introversion and extraversion, feeling and thinking, sensing and intuiting?” Everybody can get value from that. And knowing what type you are just tells you which side you might be leaning on to a little bit more. So yeah, I've just been thinking a lot about why, why did he explain it in the order in which he did? Because I think that he had a reason, even if he didn't explain it very well. Because he explained it in that order. And then he became very frustrated when people didn't understand it. And he also became frustrated with the simplifications because he felt that they were missing something. And I'm I think that not everybody is going to want to get into the theory of all this. And there can be some value in like a workplace setting or like a team setting, just to use an assessment, and figure out, you know, what our preferences are, like, oh, I have a preference for feeling versus thinking, that can be very useful in team environments. And it can be practical. And so I totally understand why the MBTI and other models have framed it in this way, in which they are explaining, typically, the logic is they're going to explain to you, this is what the tool does, it helps you understand yourself and others, it helps you understand your decisions, as well as how you process things. And that can be very helpful. But if we are wanting to talk about it in a dynamic way in which we are feeling into the sort of spiral movements that we go through, and um I don't know lately, I'm just really interested in tapping into the whole idea of like, your core creative instinct. And also like the chaos of that, because holding tension or holding opposites.Intention is very chaotic. It's very creative. But it also makes you feel alive. And so how do you feel alive? Well, no matter what type you are, you probably need to go easy on your lower functions a little bit, it doesn't mean you need to, you know, all of a sudden abandon what your preferences are, and jump to something else, you got to ease into it a little bit, you got to make it feel like a dance. And if it's not feeling like a dance, oftentimes, it'll feel like ginormous tidal waves, or it'll feel like you're on this pendulum, where you're clinging to one side, you're afraid to go swinging somewhere else.And it's like, the more pressure you put on one side on the conscious realm, then the more your shadow is going to bounce back to bite and come back to bite you. And so if we don't want to be going through these things, these insane, like reactive and out of control, seesaw-like feeling internally, we got to hold some sort of space for both.And so I think that if we talk about type, from this sort of like chaotic core creative instincts, the Self that's on its journey back to ourselves. I think that it might actually make more sense, even if it sounds more complex. Because like I said, I mean, I think that it's the kind thing to do to speak to an audience that you believe is at your level of intelligence, rather than speaking down. I believe it's the kind thing to do to not treat the masses as though they're somehow separate from you. I also think that humanity has gone through a lot of change in the last 100 years, to where we are all having to deal with so much complexity all the time, to the point where it's making our brains feel very fried. And so I think that embracing the complexity of the theory and also applying it to social issues, or cultural things, it might feel kind of nebulous, but like I said, I think it's an experiential form of knowledge. To where if you play around with it, and you tune into how your inner paradoxes are working, I think that anyone can catch on.Because it's describing the ways in which our psyche works and we all have a psyche, right? So, I would like to start talking about individuation more broadly and the psyche more broadly. And then talking about type in relation to that. How does type work as a tool for individuation? There are other tools for this as well. You can identify archetypes. Jean Shinoda Bolen has a system of archetypes related to the Greek gods and goddesses that I have been into. The archetypes are, are more instinctual, whereas the functions are more mental. And then there's also astrology. Now, I know this might be unpopular for a lot of people who are maybe MBTI type practitioners and psychologists because astrology is not very scientific. However, Jung did use astrology. Jung used astrology in order to explain what synchronicity even was. And I would argue that astrology is a tool for individuation, just as typology is a tool for individuation, and there are different tools. And I would argue that typology is a bit more down-to-earth, which is why it's easier to test and measure. And it is, psychology is a science, it can be depending on how you do it. And I would argue that synchronicity, synchronicities, when you run into them, those are the signposts that show you that you're on this path of individuation that things are getting easier that you are releasing the resistance between your two polarities.And the last thing I'll say on this, when I say call for complexity, I spoke in February at the type conference for the Association for Psychological Type International (APTi), and I titled that talk The Call for Complexity: Typology Online. And for that talk, I was talking all about the state of personality typology online, how people were using YouTube, how people were using online groups, and things like Discord, Facebook, Instagram, Twitter. And most of my audience for that was some of the older generations, and I kind of was just sort of trying to come in and bridge the gap, and speak on behalf of I guess, a millennial that has been in typology communities online for about 10 years now. And I also wanted to point out, like, I, you know, Gen Z's here, Gen Z has come as come in, and there are different social norms for the Internet, then there were whenever I got started, and I argued, and I can go into this in another episode that being on the internet, it's really the wild wild west. And it, I think, can trigger our shadows more than perhaps real life to some extent, um, in the sense that I think that it's easier to find yourself up against an opposite. Whereas if you say something online, you're probably going to find someone who absolutely hates what you said, and is representing the exact opposite view. Whereas in real life, you're probably more likely to stick to people you know, or stick to like-minded cultures, religions, whatnot, but the internet, you can talk to anyone.And so I think that the web has influenced those of us who are digital natives, to where our minds work a little bit differently. I'm not sure if it's better, or if it's worse, we don't even really know yet. But I think that it's fair to argue that the internet is affecting our minds and thus our psyches. And you know, there are so many possibilities on the internet. And I think that our the younger generations know that there are more possibilities than maybe the older generations did. And we're conceptualizing things differently. And I personally believe that it's a lot harder to go through life thinking just from your own preferred function standpoint, without bumping into, at least once, somebody who thinks that you're absolutely insane for naturally thinking what you think in the way that you think. You're going to bump into those people that challenge you, and then when you're challenged, you're going to have to deal with that tidal wave.And so what I told APTi at that talk to the older generations, is that I think that we need to recognize that the younger generations are thinking about type in a pretty complex way. And a lot of us have figured it out on our own, by seeking out information on our own and piecing it together on our own. And so I think that there has been this bias from older generations thinking that if you want to reach millennials, or Gen Z, you have to be very simple and quick, because you know, we're the generation that is used to Amazon, Amazon Prime, and just like getting everything within a moment's notice. I think that you don't have to be fast, in order to get our attention, I think that you have to be, say something novel. And also don't disrespect our intelligence. So that's my theory is that I think that the younger generation are looking for something meaningful, and they want to have a meaningful conversation, and that we shouldn't be afraid to talk about complexity. Because I think that if you give all the information out there, rather than trying to segment it, it's going to make it a lot easier for people to come to holistic understandings on their own.Because also, that's another thing, I'm not here to teach. I'm here to share some of my experiential knowledge and have a conversation together.So I think that that's good for today. Um, I am going to, at the very least do an episode once a month, and potentially more than that, sometimes I'll be on camera, sometimes I won't. I do want to go deeper into explaining like, what the functions are, in my words, and whatnot. But really, at the end of the day, knowing about the eight cognitive functions, has absolutely transformed my life in ways that I don't even know how to explain.. and so I think that’s what I want to explore on this podcast is how, how even knowing about the dichotomies and holding space for them, and that whole way of thinking, how has that led to transformations in my life? And I believe it's because it's activated the transcendent function, which yeah … and I think that I feel completely done with trying to come up with definitions and categories. And systems. I'm not saying that in like a one-sided way in which I'm afraid of using my thinking functions. Because I will try and be specific, and I will try and use models if I absolutely need to, to explain. But I'm going to try and let myself have an ENFJ preference, and I'm going to try and just let myself use extroverted feeling here and do what I do best. I'm going to try and give myself permission to yeah, um, it's like, I want to talk about the transformative power of this tool more so than I want to be splitting hairs about what's what, and defining things, I want to get to the part in which we're actually applying this to things that are really, really meaningful, that can really change an individual's life.And I believe when I say call for complexity, I want to end this by saying that I think the problems that humanity faces right now, socially, are bigger than ones we've ever faced before. This is a very pivotal time. And, you know, there's been a lot of times in which we've said that, and, yeah, that's okay. Because this is a new time. You know, we're, we've never dealt with this before. We've, we've dealt with monumental, unprecedented times before. But we're at another one, we're at another one of those points. And I believe that each of us as individuals need to be the sort of individuals that can manage our own inner complexities without lashing out without getting reactive, without projecting if we want to solve these problems that we face.Because think about how things are politically right now. People aren't even hearing each other. Like we aren't even having conversations because people are doubling down on their side, that isn't being heard by the other side. And we need to hear all of the sides. We need to become a person that can hear all of the sides and isn't afraid of our own complexity, if we want to face this sense of overwhelm and this information in the chaotic world that we live in right now. And so the way that I talked about time is going to reflect that. Thank you so much for listening. And until next time, have a wonderful day. This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit psychedesign.substack.com

Jungian analyst and psychiatrist John Beebe, M.D. joins us from San Francisco to discuss the new edition in the Philemon Series: Jung's Lectures Delivered at ETH Zurich, Volume 2: Consciousness and the Unconscious

The INTP unconscious shadow experience is a completely different experience than Fe (Extraverted Feeling) stress. And so, since I'm in it right now I thought it would be a great time talk about not only what the experience is, reference John Beebe's 8-function model and how I'm hoping to integrate this consciously into my life. We're going to discuss the INTP shadow functions, which are Extraverted Thinking or Te, Introverted Intuition or Ni, Extraverted Sensing or Se, and Introverted Feeling or Fi.  We also talk about how Introverted Sensing (Si) stress can become the gateway to this unconscious takeover experience.  Get a free Audio Book with Audible: http://www.audibletrial.com/DOPEAMINE 8 Function model reference: https://www.psychologyjunkie.com/2017/11/10/introduction-shadow-functions/ Personality Hacker Personality Test: https://ca157.isrefer.com/go/phpt/letsgocnote/ Carl Jung's Psychological Types: https://amzn.to/3FK7M95 DOPEamine is a podcast about healing, acceptance, creativity, and growth hosted by Christian Rivera a.k.a. C.Note an INTP Creative Director doing growth work on a daily basis. With this podcast you'll learn how to grow yourself as an INTP, learn lessons from Christian's life story, and perhaps learn something new about psychology or creativity along the way. --- Send in a voice message: https://anchor.fm/happychemicals/message

Audio recording from the PTD December 2021 Centennial Celebration Issue: 100 Years of Psychological Type. John Beebe on the Evolution of Jungian Typology. Read by Lori Green.

Barrie city councilor Natalie Harris talks about efforts to help people overcome the residual trauma from the tornado that hit in July; CBC producer Antonia Reed reports that before the pandemic many kids weren't getting the recommended amount of physical activity. And - no surprise perhaps - even fewer are now; John Beebe is with the Democratic Engagement Exchange at Ryerson University a non-partisan organization encouraging voter participation. He outlines the effect of the pandemic on the process of voting in today's federal election; Amie Varley is a registered nurse and co-host of The Gritty Nurse Podcast. She describes how members of her profession have been affected by social media during the pandemic; In response to the recent allegations of sexual assault among students at Western University in London,we speak with Carina Gabriele from the group 'Courage to Act' about the problem of gender-based violence on campuses across Canada; Small businesses - among others - will be called on to enforce the province's new vaccine certificate program. Marcel Rene, the owner of Champions Gymnastics in Cavan Monaghan just south of Peterborough outlines for us some of the difficulties he anticipates. Local M.P.P. Dave Smith clarifies the government's requirements.

In this episode, Joel and Antonia introduce Dr. John Beebe's Eight Function Model of Personality and discuss its usefulness for personal growth.   https://personalityhacker.com  

John Beebe, Jungian Analyst and author, speaks with us about the shadows of personality types, the archetypes of typology and their influence on dreams. (Recorded on February 24th, 2020 at thestoa.ca) https://www.goldenshadow.org/

Join me and INTP Aud in a candid discussion about the trickster function. We reflect on quotes from Carl Jung, Mark Hunziker, John Beebe, and share our own experiences. The trickster function is an area of the psyche that is so submerged by the shadow, that it can come out in very primitive ways. To the individual, this area feels like a mental blindspot. As Carl Jung says, “although he is not really evil, [the Trickster] does the most atrocious things from sheer unconsciousness and unrelatedness." Find your trickster function: ENFJ & ENTJ - Si ENFP & ESFP - Ti ESTP & ENTP - Fi ESFJ & ESTJ - Ni INFJ & ISFJ - Te ISTJ & INTJ - Fe INFP & INTP - Se ISFP & ISTP - Ne Support Psyche Design on Patreon (membership + other perks): https://www.patreon.com/meghanlevota Listen on iTunes: https://podcasts.apple.com/us/podcast/psyche-design/id1548227570 Listen on Spotify: https://open.spotify.com/show/6EkdgUj7DY2EBuM6uxb3q3?si=BJwVdtY_SdGrcNnslzP-QQ DISCOVER THE UNIQUE MENTAL MATRIX OF YOUR PERSONALITY. Hi, I'm Meghan LeVota — here to help you integrate your mind. I'm interested in cracking the code for how individuals can transform their relationships — with themselves and others — by integrating the psyche. This means illuminating the shadow, healing limiting beliefs, and navigating the collective unconscious. This integration process becomes more manageable when one understands how their psyche functions. That's where personality type comes in. By growing your conscious awareness of how your mind works, you gain conscious control over life. In other words, you're getting your Ego on board with enlightenment, rather than forever feeling internal resistance. For my current 1:1 offerings, available courses, and upcoming events: https://www.meghanlevota.com/ Got a fresh idea you wanna share? Do you have a media request? Interested in collaborating on a project? Contact me: https://www.meghanlevota.com/contact

Join me and INTP Aud in a candid discussion about the inferior function. We reflect on quotes from Jung, Marie Louise Von Franz, John Beebe, and share our own experiences. The inferior function is considered the key to the unconscious. It is both vulnerable and aspirational in nature. As an ENFJ, my inferior function is introverted thinking, while Aud's inferior is extroverted feeling. That means we are both approaching the shadow from opposite sides of the same coin. In this episode, we explore how the inferior function manifests within us as we journey toward unlocking the key to the shadow. Support Psyche Design on Patreon (membership + other perks): https://www.patreon.com/meghanlevota Listen on iTunes: https://podcasts.apple.com/us/podcast/psyche-design/id1548227570 Listen on Spotify: https://open.spotify.com/show/6EkdgUj7DY2EBuM6uxb3q3?si=BJwVdtY_SdGrcNnslzP-QQ DISCOVER THE UNIQUE MENTAL MATRIX OF YOUR PERSONALITY. Hi, I'm Meghan LeVota — here to help you integrate your mind. I'm interested in cracking the code for how individuals can transform their relationships — with themselves and others — by integrating the psyche. This means illuminating the shadow, healing limiting beliefs, and navigating the collective unconscious. This integration process becomes more manageable when one understands how their psyche functions. That’s where personality type comes in. By growing your conscious awareness of how your mind works, you gain conscious control over life. In other words, you’re getting your Ego on board with enlightenment, rather than forever feeling internal resistance. For my current 1:1 offerings, available courses, and upcoming events: https://www.meghanlevota.com/ Got a fresh idea you wanna share? Do you have a media request? Interested in collaborating on a project? Contact me: https://www.meghanlevota.com/contact

One of the best ways to understand how a personality type pattern operates in the psyche is with an example. Using my own experience and an example from John Beebe's book, I illustrate the story of the ENFJ journey. How does this pattern unfold? It begins with the dominant extroverted feeling (Fe), then the supportive introverted intuition (Ni), then the childlike extroverted sensing (Se), then the wounded introverted thinking (Ti) in the inferior position.   Lying in the shadow is the ENFJ's oppositional "evil twin" introverted feeling (Fi), followed by the critical parent extroverted intuition (Ne), the trickster introverted sensing (Si), and the antagonistic extroverted thinking (Te).   Book reference: Energies and Patterns in Psychological Type: The reservoir of consciousness by John Beebe (Pg 22, Figure 5.9, Figure 5.10) Support Psyche Design on Patreon (membership + other perks): https://www.patreon.com/meghanlevota Listen on iTunes: https://podcasts.apple.com/us/podcast/psyche-design/id1548227570 Listen on Spotify: https://open.spotify.com/show/6EkdgUj7DY2EBuM6uxb3q3?si=BJwVdtY_SdGrcNnslzP-QQ DISCOVER THE UNIQUE MENTAL MATRIX OF YOUR PERSONALITY. Hi, I'm Meghan LeVota — here to help you integrate your mind. I'm interested in cracking the code for how individuals can transform their relationships — with themselves and others — by integrating the psyche. This means illuminating the shadow, healing limiting beliefs, and navigating the collective unconscious. This integration process becomes more manageable when one understands how their psyche functions. That’s where personality type comes in. By growing your conscious awareness of how your mind works, you gain conscious control over life. In other words, you’re getting your Ego on board with enlightenment, rather than forever feeling internal resistance. For my current 1:1 offerings, available courses, and upcoming events: https://www.meghanlevota.com/ Got a fresh idea you wanna share? Do you have a media request? Interested in collaborating on a project? Contact me: https://www.meghanlevota.com/contact

In this episode, I discuss the nature of a personality type pattern and introduce John Beebe's 8 function model of the psyche. Listen on iTunes: https://podcasts.apple.com/us/podcast/psyche-design/id1548227570 Listen on Spotify: https://open.spotify.com/show/6EkdgUj7DY2EBuM6uxb3q3?si=BJwVdtY_SdGrcNnslzP-QQ DISCOVER THE UNIQUE MENTAL MATRIX OF YOUR PERSONALITY. Hi, I'm Meghan LeVota — here to help you integrate your mind. I'm interested in cracking the code for how individuals can transform their relationships — with themselves and others — by integrating the psyche. This means illuminating the shadow, healing limiting beliefs, and navigating the collective unconscious. This integration process becomes more manageable when one understands how their psyche functions. That’s where personality type comes in. By growing your conscious awareness of how your mind works, you gain conscious control over life. In other words, you’re getting your Ego on board with enlightenment, rather than forever feeling internal resistance. For my current 1:1 offerings, available courses, and upcoming events: https://www.meghanlevota.com/ Got a fresh idea you wanna share? Do you have a media request? Interested in collaborating on a project? Contact me: https://www.meghanlevota.com/contact

John Beebe is a runner in Prince George concerned the city isn't opening Masich Place stadium and outdoor track to the public more during the COVID-19 pandemic.

Join TNS Host Michael Lerner in a spiritual biography conversation with Jungian analyst John Beebe. John Beebe Born in Washington, DC, in 1939, John Beebe lived in many parts of the United States, as well as two years in China, before his desire to pursue psychiatric education led him to settle in the Bay Area. Since completing his residency at Stanford’s Department of Psychiatry, John has been practicing Jungian psychotherapy in the same San Francisco office since 1971. Guided by such Northern California Jungian pioneers as Thomas Kirsch, Jo and Jane Wheelwright, and Joseph Henderson, John became an analyst member of the C. G. Jung Institute of San Francisco in 1978. John gives lectures around the world on various topics, including psychological types, moral integrity, the I Ching, and film. For the past twenty years, he has been part of the training of the first generation of Jungian analysts in China. The many books he has worked on include, under his name as sole author, Integrity in Depth and Energies andPatterns in Psychological Type: The Reservoir of Consciousness.

John Beebe, owner of Bellingham Automotive and Burlington Automotive in Washington, discusses how he's been able to create a culture that retains employees. 

The discussion today centers on Dr. John Beebe's ideas about psychological types as inspired by Jung's understanding and articulation of this theory of personality. Dr. John Beebe is the leading expert on the subject, so much so that in the forthcoming release of Jung's collected works on Psychological Type will include an introduction by Dr. Beebe – an honor of the utmost order. Dr. Beebe and I explore how the psychological types show up in film and how viewing films through this lens may enable someone to understand the various types and the dynamics between them better. Dr. Beebe explains how our early history provides the framework for our attitudes to organize themselves in service to making sense of the world. Conflicts between each other and ourselves are usually, in part, a consequence of the different attitudes and functions of the personality misunderstanding each other given their differences between how each of these comes to experience and know what it experiences. John identifies Hamlet as a means by which we may see the personality types play out. Theme music provided by: http://www.modernnationsmusic.com Band of the week: The Chemistry Set Learn more about this project at: http://www.thesacredspeaks.com Instagram: https://www.instagram.com/thesacredspeaks/ Twitter: https://twitter.com/thesacredspeaks

This week’s episode features an interview with John Beebe, an industry veteran who has built and sold several large merchant portfolios and now works with merchants on cryptocurrency acceptance. Plus, James and Patti field questions on building a solid sales team.

The WC2 Symposium at Ryerson explores the theme "Migration, the City, and the University." Host Will Sloan talks to two Ryerson faculty members who are hosting panels on the immigrant/refugee experience: John Beebe on democratic engagement, and Art Blake on LGBTQ+ migration

Just in time for the remake of IT comes Silent But Deadly (2016), which is to say, not at all, because that came out back in September and it has a killer clown, whereas this movie has a killer mime. Special Guest, Jason John Beebe helps us digest this highly self-aware stack of tropes, which is loud and lively! See what we did there? *dodges tomato* ****************************************************** Silent But Deadly (Movie on Amazon): https://www.amazon.com/Silent-But-Deadly-Charles-Early/dp/B06ZZF8R8J Silent But Deadly (Movie on Vimeo): https://vimeo.com/ondemand/103638/209654507 Paul Dale Films: http://pauldalefilms.com ****************************************************** Jason John Beebe IMDb: http://www.imdb.com/name/nm4318511 Jason's FB: https://www.facebook.com/JasonJohnBeebe Storytime: https://youtu.be/hHss2XxQEc8

Product DescriptionThis study examines how crime scene analysts, or criminal profilers, tacitly apply a synthesis of Jungian interpretations of active imagination and countertransference. This work clarifies this construct, countertransferential active imagination or imaginal work, through the archetypalist concept of image. For its data, the study presents two distinct bodies of literature. The first is an extensive review of Jungian writings and subsequent archetypalist formulations. The second source of literature is the autobiographical texts by two criminal profilers, John Douglas and Robert Ressler. Jungian Crime Scene Analysis makes use of a range of methodological considerations. Beyond a fundamentally hermeneutic approach, a novel formulation is developed, rhizomic research, which values declaring over answering questions. Utilizing these methodologies, this study presents sexual homicide perpetrators as having disorders of imagination, imagopathy, seen through imaginal deficiencies such as failure of empathy, rigid fantasies, and unresolved projections. This research challenges assumptions that individuation is purely healthful. Individuation powers psychic activity and thus powers the dynamics of sexual homicide. Consciousness, in the transcendent function, transforms individuating images into ethical products.Review'In the sense that each neurosis involves a crime perpetrated against the psyche, each psychotherapist may have to become a crime scene analyst. Aaron Daniels, who has immersed himself in the existential-phenomenological and Jungian depth psychological literatures, gives a good account of their approaches to understanding here. He finds striking analogies between the methods of the contemporary Jungian therapist, bent on understanding the unconscious, and the way present-day profilers of the criminal mind must rely upon imagination. Daniels reflects brilliantly on our culture's fascination with depth psychological detection. With telling originality, he reveals the surprising agency that can emerge when a psyche engages the complexity of the shadow that has driven it to compromise its own integrity.'- John Beebe, past president of the C. G. Jung Institute of San Francisco.About the AuthorAaron B. Daniels teaches psychology at Curry College in Milton, Massachusetts . He holds degrees from Baldwin-Wallace College (BA), Duquesne University (MA), and Pacifica Graduate Institute (Ph.D.). He prefers, however, to claim a Doctorate in Metaphysics from Lovecraft's Eldritch Miskatonic University in Arkham, Massachusetts. After working for a decade in clinical psychology, he transitioned into academia.

with John Beebe, MD This episode is the first hour of the seminar A New Model of Psychological Types. Jung’s theory of psychological types is an attempt to make comprehensible the regular differences between individuals. His concepts of introversion and extraversion, thinking, feeling, sensation, and intuition have gained wide currency since…Read MoreA New Model of Psychological Types

with John Beebe, MD. In this lecture, Dr. Beebe explores a neglected area in analytical psychology, the influence of the father’s unconscious upon the later development of the son. Jung’s analytical psychology offers insight into the way a father’s feminine side influences the formation of the anima of the son.…Read MoreThe Father’s Anima as a Clinical and Symbolic Problem

JUNG PODCAST #11 JUNG'S THEORY OF TYPOLOGY part1In this episode I introduce the fundamentals of Jung's theory of typology. I overview some of the issues pertaining to the Myers-Briggs Type Indicator and offer statements from Jung that caution us against viewing type as a rigid form of categorisation of people.  The two attitudes – extraversion and introversion are explained using quotes from Jung, Beebe and Sharp. In order to understand Jung's idea that introversion is the withdrawal of libido from the object and extraversion is the investing of the object with libido I offer basic ideas from object relations theory and a critical quote from John Beebe who argues that libido is invested in or withdrawn from an archetypal image.