Podcasts about Mircea Eliade

n this dialogue with Hunt Priest, we explore how psychedelics can support a rediscovery of the fire of the holy spirit, reconnection with God re-imagining of the symbolic depth of Christianity. We consider the perennial tensions between the alive spirit and the church as institution. Colonial mindsets and evangelism. The Church's relationship to indigenous cultures. Jesus as Shaman and the overlaps between Shamanism and Christianity in the work of Mircea Eliade. Hunt Priest is the Executive Director and Founder of Ligare - A Christian Psychedelic Society. Hunt is a former Episcopal priest who, after a profound mystical experience during a psilocybin research study at Johns Hopkins, founded Ligare to help Christians explore psychedelic healing within a religious context.https://www.ligare.org/Jacob Kishere is a professional dialogue facilitator, writer, rapper, and philosopher. The creator of Culturepilgrim, SENSESPACE Podcast & Studio and The Resonant Man. He began my research into the crisis of the modern west with my award winning BA thesis (History, QMUL) and MA (Terrorism, Security & Society, KCL). Over the last decade I've searched deeper answers to that crisis , journeying into the depths of the mystical and drawing out insights for deeper resonance, healing and clarity of values in our paths, relationships and communities.www.jacobkishere.com

Bhakti rituals have long been misunderstood—written off as primitive or irrelevant in the modern world. But beneath the surface, these practices contain a refined science of inner renewal and spiritual elevation. In this episode of Wisdom of the Sages, Raghunath and Kaustubha dive deep into the profound wisdom of devotional rituals, revealing how they serve as a gateway to sacred time, purifying the heart and mind. Drawing from the Śrīmad Bhāgavatam and the insights of Romanian religious scholar Mircea Eliade, they uncover the forgotten power of worship in breaking free from the constraints of ordinary perception.

Bhakti rituals have long been misunderstood—written off as primitive or irrelevant in the modern world. But beneath the surface, these practices contain a refined science of inner renewal and spiritual elevation. In this episode of Wisdom of the Sages, Raghunath and Kaustubha dive deep into the profound wisdom of devotional rituals, revealing how they serve as a gateway to sacred time, purifying the heart and mind. Drawing from the Śrīmad Bhāgavatam and the insights of Romanian religious scholar Mircea Eliade, they uncover the forgotten power of worship in breaking free from the constraints of ordinary perception.

In this episode, Megan and Frank discuss the philosophical dimensions of prehistory. What and when is the “prehistoric”? How was prehistory "discovered", and what explains our fascination with it? Is ancient archeology safe from our biases? And how did archaic man's meaning-making differ from our own? Thinkers discussed include: Colin Renfrew, Hegel, Charles Taylor, Mircea Eliade, and Wittgenstein.-----------------------Hosts' Websites:Megan J Fritts (google.com)Frank J. Cabrera (google.com)Email: philosophyonthefringes@gmail.com-----------------------Bibliography:Prehistory: The Making of the Human Mind - Colin RenfrewHegel's Lectures on the Philosophy of HistoryCave of Forgotten Dreams - Official Trailer | HD | IFC FilmsBewitched by an Elf Dart: Fairy Archaeology, Folk Magic and Traditional Medicine in Ireland - DowdA Secular Age — Harvard University PressTheory and Observation in Science (Stanford Encyclopedia of Philosophy)From things to thinking: Cognitive archaeology - Currie & KillinCognitive Archaeology and the Minimum Necessary Competence Problem - Killin & Pain An Ape's View of the Oldowan - Wynn & McGrewNeuroscience, evolution and the sapient paradox - Colin RenfrewSapient paradox: Why humans got stuck in prehistory -Gossip Trap- Big ThinkThe Myth of the Eternal Return | Princeton University PressEliade_Mircea_The_Sacred_and_The_profane_1963Wittgenstein - Notebooks, 1914 - 1916, 2nd Edition | Wiley-----------------------Cover Artwork by Logan Fritts-------------------------Music from #Uppbeat (free for Creators!):https://uppbeat.io/t/simon-folwar/neon-signsLicense code: AAO0Q7IZMGVTLFJH

Today we're discussing a book by religion and philosophy professor Jeffrey Kripal (Rice University), called How to Think Impossibly: About Souls, UFOs, Time, Belief, and Everything Else (University of Chicago Press, 2024). He seems to be suggesting…that we should believe…in impossible things. Miracles. Levitation. UFOs. Archetypes. And many other things Leah and Brian were told not to believe in during their time in secular graduate programs, of the type that Kripal himself would seem to teach in. What is happening here? We explore. Join us. “Authentic” was the 2023 Merriam-Webster word of year: https://www.georgefamilyfoundation.org/news/blog-post-title-three-x9s6e-h4jbh#:~:text=Merriam-Webster Leah Payne, award winner, for God Gave Rock and Roll to You: https://www.christianitytoday.com/2024/12/christianity-today-book-awards-2024/? Here is the book on the publisher's website, Jeffrey Kripal's, How to Think Impossibly: About Souls, UFOs, Time, Belief, and Everything Else: https://press.uchicago.edu/ucp/books/book/chicago/H/bo216049049.html “dual aspect monism” // double-aspect theory: https://en.wikipedia.org/wiki/Double-aspect_theory Jeffrey J. Kripal: https://profiles.rice.edu/faculty/jeffrey-j-kripal Jonathan Z. Smith: https://en.wikipedia.org/wiki/Jonathan_Z._Smith Jonathan Z. Smith, “Religion, Religions, Religious”: https://womrel.sitehost.iu.edu/Rel433%20Readings/SearchableTextFiles/Smith_ReligionReligionsReligious.pdf Jonathan Z. Smith, “In Comparison a Magic Dwells”: https://classics.osu.edu/sites/classics.osu.edu/files/Magic_Dwells.pdf Russel McCutcheon, Critics Not Caretakers: https://www.routledge.com/Critics-Not-Caretakers-Redescribing-the-Public-Study-of-Religion/McCutcheon/p/book/9781032467924 Mircea Eliade: https://en.wikipedia.org/wiki/Mircea_Eliade The Nietzsche book Brian was trying to remember: The Birth of Tragedy: https://www.gutenberg.org/files/51356/51356-h/51356-h.htm Book Leah mentioned, that she taught this past semester: Charles Freeman, Holy Bones, Holy Dust: How Relics Shaped the History of Medieval Europe: https://www.amazon.com/Holy-Bones-Dust-History-Medieval/dp/0300184301 Carlos Eire, They Flew: A History of the Impossible: https://yalebooks.yale.edu/book/9780300280074/they-flew/ The mystery of where socks go in the washer: https://youtube.com/shorts/lh64cnjDsWg?si=P15MsWcO3Op2eC3t The Coach bag Brian is describing, note outer side pocket, and there is an identical one on the other side: https://photos-us.bazaarvoice.com/photo/2/cGhvdG86bWFjeXM/0f759b29-68af-5b3c-85e7-cc3983a4cd24

Thanks for tuning in to this week's episode! I'd love to hear from you! Reach out via socials and let me know what you took away from this episode! Don't forget to hit the follow➕ button to never miss another episode!  Rachel White is known as “The Skeptical Shaman” for her no bullshit, human-centered approach to spirituality. Rachel's background is unusual: she spent several decades in high-level strategy roles in corporate America while building her shamanic practice, TOTEM Readings. Rachel's psychic experience is unmatched: she started reading tarot cards at the age of nine, and has provided thousands of one-on-one readings to clients over the last 20 years. Connect with Rachel:  TotemRach Instagram: https://www.instagram.com/totemrach/ The Skeptical Shaman Podcast: https://podcasts.apple.com/us/podcast/the-skeptical-shaman/id1692028897 Rachel's Totem Offerings: https://www.totemreadings.com/about-3 Rachel's Substack: https://totemrach.substack.com/?utm_source=substack&utm_medium=web&utm_campaign=substack_profile Totem Etsy Shop: https://www.etsy.com/shop/TotemReadingsATX?ref=simple-shop-header-name&listing_id=1300551334 Resources Mentioned:  Shamanism by Mircea Eliade: https://www.amazon.com/dp/B0CRN7VYRJ?ref=KC_GS_GB_US The Gift of Fear by Gavin DeBecker: https://www.amazon.com/s?k=the+gift+of+fear+gavin+de+becker+book&hvadid=713543408539&hvdev=c&hvlocphy=9013149&hvnetw=g&hvqmt=e&hvrand=16104744083632332802&hvtargid=kwd-521696621892&hydadcr=22598_13730723&tag=googhydr-20&ref=pd_sl_20gnbt7ogs_e WTF Is on My Mind!? Podcast: https://podcasts.apple.com/us/podcast/wtf-is-on-my-mind/id1646783869 Breath Of Fire Documentary: https://www.hbo.com/breath-of-fire Work with Alyse: Book a Reading or Energy Work session!: https://app.squarespacescheduling.com/schedule.php?owner=25029542 Let's Connect! Instagram: https://www.instagram.com/intuitively_alyse/ Email:  IntuitivelyAlyse@gmail.com Website:  https://www.intuitivelyalyse.com MyCrologi  (Use code ALYSE10 at checkout) https://mycrologi.com/?ref=2333 STILL REMAINS JEWELRY Https://stillreaminsjewelry.com Discount Code: Alyse10 NOVA CERAMICS Affiliate link 10% of your order! https://novaceramics.co/ALYSE10

Da Pinguino a The Substance, dai simbolismi di Mircea Eliade a Giorgio Colli, ecco i consigli di novembre, tra libri, film, serie e pure videogiochi! Una SORPRESA con Roberto Mercadini: http://eepurl.com/i13-hs Inizia a usare ActivePowered con una prova di 14 gioni: http://activepowered.com/dufer ⬇⬇⬇SOTTO TROVI INFORMAZIONI IMPORTANTI⬇⬇⬇ Abbonati per live e contenuti esclusivi ➤➤➤ https://bit.ly/memberdufer I prossimi eventi dal vivo ➤➤➤ https://www.dailycogito.com/eventi Scopri la nostra scuola di filosofia ➤➤➤ https://www.cogitoacademy.it/ Impara ad argomentare bene ➤➤➤ https://bit.ly/3Pgepqz Prendi in mano la tua vita grazie a PsicoStoici ➤➤➤ https://bit.ly/45JbmxX Il mio ultimo libro per Feltrinelli ➤➤➤ https://amzn.to/3OY4Xca La newsletter gratuita ➤➤➤ http://eepurl.com/c-LKfz Tutti i miei libri ➤➤➤ https://www.dailycogito.com/libri/ Il nostro podcast è sostenuto da NordVPN ➤➤➤ https://nordvpn.com/dufer #consigli #thepenguin #rickdufer INSTAGRAM: https://instagram.com/rickdufer INSTAGRAM di Daily Cogito: https://instagram.com/dailycogito TELEGRAM: http://bit.ly/DuFerTelegram FACEBOOK: http://bit.ly/duferfb LINKEDIN: https://www.linkedin.com/pub/riccardo-dal-ferro/31/845/b14 -------------------------------------------------------------------------------------------- Chi sono io: https://www.dailycogito.com/rick-dufer/ -------------------------------------------------------------------------------------------- La musica della sigla è tratta da Epidemic Sound (author: Jules Gaia): https://epidemicsound.com/ - la voce della sigla è di CAROL MAG (https://www.instagram.com/carolmagmusic/) Learn more about your ad choices. Visit megaphone.fm/adchoices

Cyrille Boland, marcheur passionné, a eu l'idée de créer un nouveau chemin au cœur de la Provence, sur les pas de Marie-Madeleine. À l'origine, celui qui se décrit comme un enfant des bois, des mares et des champs, a d'abord connu « quelques déboires scolaires », avant de découvrir de « nouvelles voies d'évasion ». À l'âge de 20 ans, la pratique de la randonnée en montagne a été une révélation pour lui. Il a ensuite croisé des voyageurs comme Sylvain Tesson et Alexandre Poussin. Il a marché de plus en plus, vers Compostelle ou vers Assise. En même temps, il a développé une fréquentation amoureuse de la Provence qui aura de l'importance quelques années plus tard. Entre temps, la découverte de Lanza del Vasto, pèlerin ou vagabond, poète ou mystique, notamment inspiré par Gandhi, a également été déterminante pour lui. Avant de se convertir à l'Orthodoxie qu'il pratique aujourd'hui avec son épouse Marie. Il y a quelques années, au cœur d'un hiver breton un peu trop long et trop gris, il a eu l'idée d'une première marche en Provence. Cyrille a suivi les traces de Marie-Madeleine, dont la tradition dit que, fuyant les persécutions des premiers chrétiens, elle aurait accosté les rives des Saintes-Marie de la Mer, accompagnée notamment de Marthe et de Lazare. Cyrille Boland nous raconte ici comment, au fil des années, il a cherché, balisé et organisé un tracé alors inexistant. Depuis, une association est née, de nombreux acteurs locaux se sont joints, des solutions d'hébergement ont été créées. Il y a quelques semaines, nous découvrions le Tro Breiz avec Gaële de la Brosse, qui nous raconte l'évangélisation de la Bretagne. Ici, Cyrille Boland nous révèle l'histoire de la christianisation du sud de la France, notamment à Marseille, à Aix en Provence, à Avignon et bien-sûr à la Sainte Baume. Aller sur les pas de Marie-Madeleine prend évidemment une signification particulière. L'occasion aussi pour Cyrille Boland de nous dire sa compréhension de cette immense figure féminine, et le rayonnement qu'elle exerce sur nos vies. Cyrille Boland nous invite à un voyage à la fois touristique, dans des lieux parmi les plus beaux de France, et initiatique. Il s'inspire aussi de Mircea Eliade, pour qui tout voyage comporte une mort au profane, celle qui permet d'accéder à un mode de vie nouveau, et éminemment spirituel. L'homme moderne n'est pas parvenu à désacraliser entièrement le monde. Les aventures initiatiques sont à notre portée, celles qui nous permettent de raviver les mythes, les traditions et les légendes, comme celle de Marie-Madeleine en Provence. Pour nous permettre de toucher au sacré, d'embellir le réel, et d'écouter la parole parfois mystérieuse du divin. Pour découvrir l'association Chemins des Saintes et Saints de Provence créée par Cyrille Boland, cliquer ici. Pour lire En Provence sur les traces de Marie-Madeleine, le livre de Cyrille Boland, cliquer ici. -------------- HOMMAGE À ANNICK DE SOUZENELLE Annick de Souzenelle est partie pour le Ciel le dimanche 11 août 2024. Nous ressentons une immense gratitude pour le rayonnement exceptionnel de cette très grande Dame de coeur, de lumière et de sagesse. Les 3 participations d'Annick à Zeteo sont les plus écoutées de tous les épisodes du podcast, dont cette dernière rencontre : Le Grand Retournement est proche, un jour de l'automne 2023. Ce jour-là, Annick avait accepté l'interview, que nous n'étions pas certains de pouvoir achever en raison de sa grande fatigue. Depuis quelques jours, nous sommes nombreux réunis en pensées et en prières auprès d'elle. Nous sommes très nombreux à ressentir sa présence, et à exprimer la gratitude et la joie pour la vie d'Annick de Souzenelle. Le mercredi 13 août, nous étions également nombreux réunis auprès d'Annick, pour son enciellement. Nous vous invitons à revivre un peu cette si émouvante journée avec quelques photos, que nous publions sur notre site à ce lien. Nous remercions Marie-Anne du Réau, sa fille, pour son accueil ainsi que pour la plupart des photos.  Avec l'aimable accord de Bertrand Vergely, nous publions également le texte du message qu'il a adressé à Annick après la cérémonie, à l'assemblée de tous ceux qui étaient venus lui dire un dernier au revoir. Nous publions encore le petit film vidéo capté il y a deux ans, au cours de l'enregistrement de la 2ème participation d'Annick à Zeteo, au moment de la remise du bronze créé par Frédérique Lemarchand : La danse de Jacob avec l'Ange. Si chère Annick, Merci infiniment, Au revoir ! Guillaume Devoud APPEL AUX DONS Pour répondre à la mission d'évangélisation au plus grand nombre, Zeteo est un podcast chrétien d'accès entièrement gratuit et sans publicité. Nous dépendons intégralement des dons des auditeurs qui apprécient nos podcasts et qui peuvent contribuer à notre effort. Chaque semaine, nous remettons notre activité dans les mains de la providence, avec cette certitude que si le Seigneur souhaite que notre mission continue, il saura susciter les donateurs parmi vous. Avec bientôt 300 épisodes diffusés depuis son lancement en janvier 2020, Zeteo n'a connu aucune interruption d'activité. Il n'y a pas de semaine moins importante qu'une autre. C'est pourquoi notre appel aux dons est toujours actuel. Cette semaine, peut-être qu'elle la vôtre, pour faire un don à votre tour ? D'avance, un grand merci à ceux qui répondront à cet appel.  Pour faire un don, il suffit de cliquer ici pour aller sur notre compte de paiement de dons en ligne sécurisé par HelloAsso. Vos dons sont défiscalisables à hauteur de 66% : par exemple, un don de 50€ ne coûte en réalité que 17€. 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Ep. 140 (Part 1 of 2) | Author, psychiatrist, professor, and Deep Transformation podcast co-host Roger Walsh was drawn to explore the remarkable world of shamanism—a tradition of opening to altered states, intuition, and profound insights and wisdom—when he found it was the one great world tradition he didn't understand. He was intrigued by Romanian scholar Mircea Eliade's description of the core feature of a shaman being “ecstatic flight,” and recognizing the lack of any easy to understand book on the subject, Roger was inspired to pursue this subject in depth and write the book himself! In his book and in this conversation, Roger provides us with a brilliant, big picture perspective, pointing out that at the heart of shamanism (and every great world tradition) are psychospiritual technologies—actual practices—that lead us to the doorway of the Great Mystery, and that service is the culmination of each tradition, both as a means to and an expression of one's realization.The dialogue is warm, open, and personal—Roger shares his experience of realizing the vastness of the inner world for the first time (“I felt like I'd lived my entire life on the top six inches of a wave on top of an ocean I didn't even know existed!”), his realization that “as a culture, we are sleepwalking through life, unaware of the resources, capacities and gifts we bear within us,” and his coming to terms with the Great Mystery. John, too, shares his experiences within the Native American spiritual tradition: the power of the vision quest, prayer, drumming in ceremony, death medicine, and enduring trials in service to one's people. Roger's wonderful curiosity, integrity, graciousness, and keen intellect are all in evidence as he discusses the indeterminacy of spirit, mediumship, journeying, and death, and as he marvels at the bottomless, boundless mystery that both surrounds us and is us. Recorded June 27, 2024.“Not only does the Great Mystery surround us, but we are Mystery—our own being is Mystery.”(For Apple Podcast users, click here to view the complete show notes on the episode page.)Topics & Time Stamps – Part 2The ethos of service at the heart of shamanism (00:55)Service is the culmination of shamanism—and every world tradition—both as a means to and an expression of one's realization (02:20)Opening to the Great Mystery: we really don't know what is going on (05:06)Castaneda's 4 challenges to becoming a person of knowledge, particularly the challenge of clarity (09:08)Transconceptual intuition and Ken Wilber's vision-logic (12:11)What about death? (16:21)Shamans were our first general practitioner, spiritual guide, tribal counselor, psychopomp, all rolled into one (18:04)How did humans discover this tradition? (20:04)What is a spirit? A construct of the psyche? An independent intelligence? (21:41)The powerful effects of mediumship throughout human history (24:07)The spiritual practice of journeying (27:55)Bottom line: shamans tap into the depths of the psyche and take us to the doorway of Mystery, leaving us there with remarkable potentials and possibilities (29:49)Resources & References – Part 2Joseph Campbell with Bill Moyers, The Power of...

Welcome back to The Literary Life podcast and our series on J. K. Rowling's Harry Potter: Book 1. After sharing some thoughts on detective fiction as it relates to Rowling, our hosts Angelina Stanford and Thomas Banks discuss chapters 8-12. Some of the ideas they share are the following: Homeric echos and classical allusions in this book, the identity quest, the significance of characters' names, the four houses and the bestiary, the three parts of the soul, the Christian influence on Rowling's stories. Angelina also seeks to teach something about symbolism and structure of literature and art as seen through the Harry Potter books. Visit HouseofHumaneLetters.com for updates on classes with Angelina, Thomas, and other members of their teaching team. Previous episodes mentioned in this podcast: The Importance of the Detective Novel (Episode 3/174) Series on Gaudy Night by Dorothy Sayers (Episodes 4-8) Death on the Nile by Agatha Christie (Episode 79) Commonplace Quotes: The wise man combines the pleasures of the senses and the pleasures of the spirit in such a way as to increase the satisfaction he gets from both. W. Somerset Maugham, from The Narrow Corner For it is through symbols that man finds his way out of his particular situation and “opens himself” to the general and the Universal. Symbols awaken individual experience and transmute it into a spiritual act, into metaphysical comprehension of the world. Mircea Eliade, from The Sacred and the Profane The Fairies By William Allingham Up the airy mountain, Down the rushy glen,We daren't go a-hunting For fear of little men;Wee folk, good folk, Trooping all together;Green jacket, red cap, And white owl's feather!Down along the rocky shore Some make their home,They live on crispy pancakes Of yellow tide-foam;Some in the reeds Of the black mountain lake,With frogs for their watch-dogs, All night awake.High on the hill-top The old King sits;He is now so old and gray He's nigh lost his wits.With a bridge of white mist Columbkill he crosses,On his stately journeys From Slieveleague to Rosses;Or going up with music On cold starry nightsTo sup with the Queen Of the gay Northern Lights.They stole little Bridget For seven years long;When she came down again Her friends were all gone.They took her lightly back, Between the night and morrow,They thought that she was fast asleep, But she was dead with sorrow.They have kept her ever since Deep within the lake,On a bed of flag-leaves, Watching till she wake.By the craggy hill-side, Through the mosses bare,They have planted thorn-trees For pleasure here and there.If any man so daring As dig them up in spite,He shall find their sharpest thorns In his bed at night.Up the airy mountain, Down the rushy glen,We daren't go a-hunting For fear of little men;Wee folk, good folk, Trooping all together;Green jacket, red cap, And white owl's feather! Book List: Cormoran Strike Series by Robert Galbraith Murder Must Advertise by Dorothy L. Sayers The Name of the Rose by Umberto Eco Agatha Christie Margery Allingham Ngaio Marsh Fanny Burney Northrop Frye The Odyssey by Homer Fantastic Beasts and Where to Find Them by J. K. Rowling The Book of Beasts trans. by T. H. White The Once and Future King by T. H. White Fabulous Tales and Mythical Beasts by Woody Allen Support The Literary Life: Become a patron of The Literary Life podcast as part of the “Friends and Fellows Community” on Patreon, and get some amazing bonus content! Thanks for your support! Connect with Us: You can find Angelina and Thomas at HouseofHumaneLetters.com, on Instagram @angelinastanford, and on Facebook at www.facebook.com/ANGStanford/ Follow The Literary Life on Instagram, and jump into our private Facebook group, The Literary Life Discussion Group, and let's get the book talk going! http://bit.ly/literarylifeFB

Ep. 139 (Part 1 of 2) | Author, psychiatrist, professor, and Deep Transformation podcast co-host Roger Walsh was drawn to explore the remarkable world of shamanism—a tradition of opening to altered states, intuition, and profound insights and wisdom—when he found it was the one great world tradition he didn't understand. He was intrigued by Romanian scholar Mircea Eliade's description of the core feature of a shaman being “ecstatic flight,” and recognizing the lack of any easy to understand book on the subject, Roger was inspired to pursue this subject in depth and write the book himself! In his book and in this conversation, Roger provides us with a brilliant, big picture perspective, pointing out that at the heart of shamanism (and every great world tradition) are psychospiritual technologies—actual practices—that lead us to the doorway of the Great Mystery, and that service is the culmination of each tradition, both as a means to and an expression of one's realization.The dialogue is warm, open, and personal—Roger shares his experience of realizing the vastness of the inner world for the first time (“I felt like I'd lived my entire life on the top six inches of a wave on top of an ocean I didn't even know existed!”), his realization that “as a culture, we are sleepwalking through life, unaware of the resources, capacities and gifts we bear within us,” and his coming to terms with the Great Mystery. John, too, shares his experiences within the Native American spiritual tradition: the power of the vision quest, prayer, drumming in ceremony, death medicine, and enduring trials in service to one's people. Roger's wonderful curiosity, integrity, graciousness, and keen intellect are all in evidence as he discusses the indeterminacy of spirit, mediumship, journeying, and death, and as he marvels at the bottomless, boundless mystery that both surrounds us and is us. Recorded June 27, 2024.“Shamans were our first general practitioner, spiritual guide, tribal counselor, psychopomp—all rolled into one.”(For Apple Podcast users, click here to view the complete show notes on the episode page.)Topics & Time Stamps – Part 1Introducing Deep Transformation podcast co-host Roger Walsh, professor, psychiatrist, and author of The World of Shamanism and Essential Spirituality, among others (01:18)Roger's book, The World of Shamanism—on the oldest spiritual tradition we know of, found all around the world (04:09)How was Roger drawn to write about shamanism? (06:36)Realizing at the heart of the world's great religious traditions are psychospiritual technologies—actual practices—to induce the same states of consciousness the founders had discovered (09:31)Shamanism was the one tradition Roger couldn't understand—after waiting for a good book on it to come out, Roger decided to write it himself (10:46) John's experiences with Durwin White Lightning and Wallace Black Elk of the Lakota tribe, and the shamanic effects of connecting with nature (13:35)Roger's investigation of shamanism included intensive training with Michael Harner, gnostic intermediary who introduced shamanism to the western world (18:38)Through direct experience and a lot of study, including the integral framework of Ken Wilber, Roger brings a big picture perspective to shamanism (22:54)Native American spirituality, death medicine, and the transformative power of the sweat lodge (23:39)The power of...

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

Os documentos etnográficos mais importantes e numerosos da pré-história estão nas cavernas, nas artes rupestres. O que intriga pesquisadores como Leroi Gourhan é que essas artes possuem uma extraordinária unidade de conteúdo artístico e temático. Na arte rupestre, há uma predominância de representações de animais: ursos, leões, lobos ou tigres crivados de flechas, além de cervos, corujas, bisões e camurças. Era também nas cavernas que ocorriam os nascimentos, pois eram lugares seguros, vistos e celebrados como verdadeiros santuários. Essa imagem pode passar despercebida para a maioria das pessoas, mas certamente não escapava aos homens de curiosidade mística. Leia mais.

É um consenso científico que o dia do homem paleolítico era alternado entre tentar se alimentar e procurar abrigo. Basicamente, qualquer esforço adicional a essa rotina poderia ser fatal e colocá-lo em risco. O homem nessas condições extremas deveria se reduzir ao que é eficiente e utilitário. Nem um alimento poderia ser desperdiçado; nenhuma energia deveria ser gasta em vão. No entanto, o que sempre intrigou os estudiosos é a descoberta de que o homem paleolítico, de Chu-ku-tien até a costa ocidental da Europa, na África até o cabo da Boa Esperança, na Austrália, na Tasmânia, na América até a Terra do Fogo, se preocupava com ritos funerários. De um ponto de vista prático, o abandono puro e simples de corpos em matagais seria o esperado. Veja mais.

Esse podcast discute o renascimento do paganismo na Inglaterra, inspirado pelo filme "The Wicker Man" de 1973. Mircea Eliade para explicar que as mitologias indo-europeias são conhecidas por fragmentos heterogêneos. Antes do cristianismo, os europeus já haviam abandonado muitas tradições religiosas. Irônicamente, os cristãos preservaram muitos mitos pagãos ao tentar dialogar com os pagãos. O "resgate" moderno do paganismo é baseado em um conhecimento escasso e cristianizado e se assemelha mais a um evento de cosplay sem profundidade espiritual. Muitos elementos do paganismo contemporâneo são subprodutos da cultura cristã, não refletindo as tradições pagãs originais. Concorda? Discorda? Fique a vontade!

Avec Françoise Bonardel, philosophe, professeur émérite des universités et spécialiste de la gnose, de l'hermétisme, de l'alchimie et du bouddhisme, nous ferons halte à Eranos, près d'Ascona. C'est en Suisse, sur les bords du lac Majeur. Jung a longtemps et régulièrement participé aux rencontres du Cercle Eranos, organisées par Olga Fröbe-Kapteyn. Il en a été une des grandes figures. S'y rencontraient notamment Henry Corbin, Martin Buber, Gilbert Durand, Marie-Louise von Franz, Karl Kérényi, Erwin Schrödinger, Mircea Eliade, Hermann Hesse, Romain Rolland et tant d'autres ! Le thème ? Une rencontre entre l'Orient et l'Occident !

Confira o mais recente episódio do podcast da Nova Acrópole Brasil, em que exploramos a fascinante obra "Ferreiros e Alquimistas" de Mircea Eliade. Neste episódio, mergulhamos nos símbolos e mitos associados ao ferro, revelando sua conexão com o divino e sua presença nas tradições antigas.  Não perca insights valiosos sobre como os antigos alquimistas viam o processo de transmutação, um tema que ressoa até hoje em nossa busca por transformação pessoal e universal. Participantes: Bernardo Norat e Danilo Gomes Joseph Haydn - Sinfonia nº49 - Paixão  

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

In this continued introduction to World Religions and Cultures a review of the work of Rene Girard as it folds into Mircea Eliade and Peter Berger helps define the interactive roles of culture and religion as modes of orientation in identity, and as completed in Christ and the Church.  Become a Patron! If you enjoyed this podcast, please consider donating to support our work.

Jim, David, Tim, Brian and Paul discuss the possible relationships between Christ and culture, particularly in a secular age, and discuss the opposed positions of Mircea Eliade and Peter Berger and the resolution posed by David Bentley Hart and Sergius Bulgakov. Become a Patron! If you enjoyed this podcast, please consider donating to support our work.  

Avec Françoise Bonardel, philosophe, professeur émérite des universités et spécialiste de la gnose, de l'hermétisme, de l'alchimie et du bouddhisme, nous ferons halte à Eranos, près d'Ascona. C'est en Suisse, sur les bords du lac Majeur. Jung a longtemps et régulièrement participé aux rencontres du Cercle Eranos, organisées par Olga Fröbe-Kapteyn. Il en a été une des grandes figures. S'y rencontraient notamment Henry Corbin, Martin Buber, Gilbert Durand, Marie-Louise von Franz, Karl Kérényi, Erwin Schrödinger, Mircea Eliade, Hermann Hesse, Romain Rolland et tant d'autres ! Le thème ? Une rencontre entre l'Orient et l'Occident !

What is Islamic Esotericism, and how does it relate to Western Esotericism? Thanks to Liana Saif's work, we delve into Islamic esotericism within the broader context of global esoteric traditions, critically assessing the field's traditional focus on Western esotericism. We scrutinize the foundational role of scholars like Mircea Eliade and Henry Corbin in shaping Western-centric esoteric narratives. The episode addresses key questions: - How has Western-centric scholarship influenced the study of Islamic esotericism? - What are the challenges and implications of integrating Islamic esoteric traditions into a global esoteric framework? - How do cultural, religious, and historical factors intersect in the practice of esotericism across societies? Through the insights of Wouter Hanegraaff and Kennet Granholm, the episode urges a reevaluation of esoteric studies to embrace the richness of traditions that transcend the East-West dichotomy. It raises important issues related to cultural exchange, identity, and the aftermath of colonialism in shaping esoteric practices. The work of Naṣr Ḥāmid Abū Zayd is highlighted, emphasizing philosophical inquiry in the interpretation of sacred texts within Islamic mys CONNECT & SUPPORT

Jonathan Smith is a former CIA agent with a special operations background who relocated his family to Russia to immerse himself in the ancient roots of shamanic traditions. In this interview, Jack Donovan delves into Jonathan's unique journey, unveiling the profound insights he gained from authentic shamans in the birthplace of shamanic culture.Discover the essence of shamanism as Jonathan shares his experiences and imparts valuable wisdom that promises to bring you closer to the shamanic path. By the end of this video, you'll not only be inspired but equipped with practical advice to kickstart or elevate your own spiritual journey.Connect with Jonathan on Instagram: https://www.instagram.com/rogue_emissary/Explore the recommended book by Jack Donovan - 'Shamanism' by Mircea Eliade.Jack Donovan, is the author of 'The Way of Men,' 'Becoming a Barbarian,' 'A More Complete Beast,' and 'Fire in the Dark.' As the founder of The Order of Fire and the PH2T3R project, Jack invites you to explore more:Website: https://www.jack-donovan.com/sowilo/Instagram: https://www.instagram.com/starttheworld/Twitter: https://twitter.com/ph2t3rFor details about the PH2T3R project, visit: https://ph2t3r.com/To learn about joining The Order of Fire, click here: https://ph2t3r.com/theorderoffire/Follow The Order of Fire on Instagram: https://www.instagram.com/theorderoffire/

#evola #juliusevola #lefthandpath This video delves into the philosophical and esoteric realms of Julius Evola, focusing on the concept of 'Deification' or 'Becoming God' as a central theme in his work. Evola's journey, marked by a quest to transcend human limitations, is explored through his engagement with magic, Tantrism, and concepts of salvation and spiritual development. The discussion also touches on the broader implications of studying controversial figures like Evola in academic discourse, emphasizing the importance of critical evaluation and open inquiry in understanding historical and philosophical contexts. The video concludes by acknowledging Evola's contributions to introducing Tantrism, Alchemy, and Zen Buddhism to Italian audiences, and his influence on intellectuals like Mircea Eliade and Carl Gustav Jung. This episode is a part of Angela's Symposium, supported by viewers and dedicated to sharing peer-reviewed academic knowledge on esoteric subjects. CONNECT & SUPPORT

Welcome to The Awaken Podcast, hosted by Natasja Pelgrom. Join us on an exploration of profound topics encompassing self-discovery, conscious leadership, and personal growth. After a brief hiatus, Natasja returns with fresh insights and a renewed sense of purpose.Through solo episodes and engaging discussions, we'll embark on a journey that blends ancestral wisdom with modern self-leadership principles. You'll uncover valuable tools to navigate life's complexities, embrace moments of stillness, and work towards manifesting your dream life.Natasja's guiding quote, "The work is rewarded by the gifts you receive in silence," sets the tone for this transformative season. In this episode, Natasja embarks on a transformative journey with, 'Rites of Passage: Navigating Change and Transformation.' Exploring the significance of these age-old rituals in both traditional societies and modern psychedelic experiences, and gaining unique insights into navigating life's transitions in today's changing world. Join us for a profound exploration of transformation on The Awaken Podcast.Enrol to our virtual course:Living in Ceremony, Embracing the Sacred in Everyday Life:https://www.stewardsofthesacred.com/living-in-ceremonyIn this episode Natasja refers to:1. Eliade, Mircea. "Rites and Symbols of Initiation: The Mysteries of Birth and Rebirth." HarperOne, 2004.2. Turner, Victor. "The Ritual Process: Structure and Anti-Structure." Aldine Transaction, 1969.3. James L. Carroll, Egyptian Craft Guild Initiations4. Richard G. Geldard, Eleusis: The Secret and Meaning of the Mysteries5. Iordanis Poulkouras, The Eleusinian Mysteries6. Byron Stuhlman, The Rites of Christian Initiation: The Evolution and Interpretation7. Arnold van Gennep, Les Rites de Passage 8. Documentary  "Rize." Directed by David LaChapelle9. Mircea Eliade "Rites and Symbols of Initiation," 10.Joseph Campbell's "The Hero With a Thousand Faces"11. Maureen Murduck "The Heroine's Journey: Woman's Quest for Wholeness," 12. . Studies like "Going to College and Unpacking Hazing" (2005) and "The Anticipation of a Severe Initiation" (2005) 13. “Frat House” 1998 documentary directed by Todd Phillips and Andrew Gurland14. The Awaken Podcast: Elizabeth Bast on the four pillars of Iboga  15. Aldous Huxley's novel "Island"16. Ram Dass, Timothy Leary, and Ralph Metzner "The Psychedelic Experience," Connect With Me:Website: https://natasjapelgrom.com/the-awaken-podcast/https://www.awakenthemedicinewithin.com/Instagram: @natasja_pelgrom@awaken_the_medicine_within

Seg 1: Who killed Iaon Culianu? Ioan Culianu, a distinguished historian of religion and culture, and Mircea Eliade, a revered figure in religious studies renowned for his contributions to understanding religion and myth across cultures, shared an intertwined connection marked by mentorship and controversy. Guest: Dr. Bruce Lincoln, Author of “Secrets, Lies, and Consequences,” and Professor Emeritus of Religious History at the University of Chicago's Divinity School Seg 2: View From Victoria: Usually governments grow bigger not smaller, but Vancouver Mayor Ken Sim wants to reduce his government by removing the elected park board. We get a local look at the top political stories with the help of Vancouver Sun columnist Vaughn Palmer. Seg 3: Inside the mind of the former Alaska Airlines pilot who tried to crash a flight Joseph Emerson, the off-duty Alaska Airline pilot who tried to cut the engines of a flight in October, has been charged with 83 counts of reckless endangerment and one count of endangering an aircraft. But, he was deterred from seeking counseling for his depression, trauma, and self-medicating tendencies in fear he would be grounded from flying. Guest: Mike Baker, Seattle Bureau Chief for The New York Times Seg 4: Should we care about Taylor Swift being TIME's Person of the Year? TIME Magazine has honoured Taylor Swift as its 2023 Person of the Year, recognizing her widespread influence and cultural significance. Guest: Dr. Norma Coates, Associate Professor at the Don Wright Faculty of Music and the Faculty of Information and Media Studies at Western University Seg 5: Why does a former Park Board member support its dissolution? The mayor of Vancouver has initiated a council motion to request changes to the Vancouver Charter, seeking the elimination of the requirement for an elected park board. Guest: Sarah Kirby-Yung, ABC Vancouver City Councillor Seg 6: How BC's long-term care system is failing families Our guest's mother was showing signs of dementia for years. Despite evident signs of the condition, obtaining an official diagnosis seemed like an insurmountable task. The hospitals said they couldn't provide a diagnosis, so they redirected Dan to make an appointment with his family doctor instead. Guest: Dan Cripps, Vancouverite Caring for his Mother with Dementia Seg 7: Why is Mayor Ken Sim dismantling Vancouver's Park Board? Since its establishment in 1888, the Vancouver Park Board has remained a subject of ongoing discussion and discord within the city. Its contributions include shaping iconic landmarks such as VanDusen Botanical Garden and English Bay. Over time, the board's influence has extended to various parks and recreational activities, contributing significantly to the city's infrastructure and leisure spaces. Guest: Ken Sim, Mayor of Vancouver Learn more about your ad choices. Visit megaphone.fm/adchoices

Ioan Culianu, a distinguished historian of religion and culture, and Mircea Eliade, a revered figure in religious studies renowned for his contributions to understanding religion and myth across cultures, shared an intertwined connection marked by mentorship and controversy. Guest: Dr. Bruce Lincoln, Author of “Secrets, Lies, and Consequences,” and Professor Emeritus of Religious History at the University of Chicago's Divinity School Learn more about your ad choices. Visit megaphone.fm/adchoices

Kelly Ingraham shares the most ancient archeological evidence for religion in early humans - Neanderthals and homosapiens. From bones to caves, this episode explores the places and artifacts that give us clues as to what the first traces of spiritual practices by ancient people - what Mircea Eliade called the “magico-religious”. Follow @kellyjoyceingraham @ancientfutureheart and visit www.ancientfutureheart.com for more.

https://archive.org/details/eliademirceashamanismarchaictechniquesofecstasy #2023 #art #music #movies #poetry #poem #photooftheday #volcano #news #weather #climate #horse #monkeys #puppy #fyp #love #instagood #onelove #eyes #getyoked #horsie #gotmilk #book #shecomin #getready

In episode 10 of the Transcendent Naturalism series, Dr. John Vervaeke, Gregg Henriques, and guest Brett Andersen delve into the intricate relationship between science, spirituality, and modern mythology. The episode is a tour de force of intellectual exploration, covering topics from self-organizing criticality to the philosophy of order and chaos. Andersen offers a compelling presentation on the role of modern myths like the Matrix trilogy in understanding our complex world. Dr. Vervaeke and Henriques provide counterpoints and extensions to Andersen's arguments, enriching the discussion with their own expertise in philosophy and psychology. The episode also explores the role of consciousness in collective intelligence and the tension between individual experience and societal norms.    Brett Andersen, a Ph.D. student in Evolutionary Psychology at the University of New Mexico, is a compelling voice at the intersection of cognitive science, complexity science, and the philosophical underpinnings of morality and religion. With a penchant for delving into controversial topics, Brett crafts thought-provoking essays on Substack and produces insightful YouTube videos. He's also in the process of writing a book, slated for a free PDF release, that encapsulates seven years of rigorous research across scientific and philosophical literature.   Resources: Brett Andersen: Substack | YouTube | X Gregg Henriques: Website | Facebook | X   Books: Maps of Meaning: The Architecture of Belief - Dr. Jordan Peterson Is There Anything Good About Men?: How Cultures Flourish by Exploiting Men - Roy Baumeister Warriors and Worriers: The Survival of the Sexes - Joyce Benenson Dynamics in Action: Intentional Behavior as a Complex System - Alicia Juarrero Finitude and Transcendence in the Platonic Dialogues - Drew A. Hyland The Self-Overcoming of Nihilism - Keiji Nishitani  History of Religious Ideas (3 book series) - Mircea Eliade   Publications: Predictive processing and relevance realization: exploring convergent solutions to the frame problem - Brett P. Andersen, Mark Miller & John Vervaeke  Nihilism: a philosophical essay - Stanley Rosen   Voices with Vervaeke: Relevance realization, personality, attachment and therapy w/ Garri Hovhannisyan   UTOK | Unified Theory of Knowledge: Untangling the World Knot of Consciousness Series   Brett Andersen: Intimations of a New Worldview, 5.3: The God of the Left Hemisphere Intimations of a New Worldview, 5.4: The God of the Left Hemisphere    Movies: The Matrix (1999) - IMDb The Lion King (1994) - IMDb Pinocchio (1940) - IMDb Moneyball (2011) - IMDb   People: Carl Jung Joseph Campbell Nietzsche Hilary Putnam Catherine Pickstock Paul Tillich Keith E. Stanovich Michael Tomasello Joseph Henrich Timothy Morton Paul Gilbert   Timecodes: 00:00:20 — Dr. John Vervaeke introduces his ongoing partner Gregg Henriques and guest Brett Anderson. He praises Brett's work, which incorporates some of his own, and the work of Jordan Peterson and others. 00:01:17 — Gregg Henriques provides an overview of the episode's topic. He introduces the concept of a worldview that bridges science and spirituality, setting the stage for the deep dive that follows. 00:02:37 — Brett Andersen begins his presentation on self-organizing criticality. He connects it to ontology, phenomenology, epistemology, and cosmology, offering a comprehensive framework for understanding the world. 00:07:00 — The distinction between modern and postmodern academic philosophy.  00:12:41 — Discussion of the Matrix trilogy as a modern mythology. 00:16:35 — Reasons why order is represented as masculine. Andersen cites the work of evolutionary psychologists, bringing a scientific perspective to the philosophical discussion. 00:22:00 — The dual nature of entropy and the importance of having the right relationship with chaos or novelty. 00:34:10 — Brett Andersen explores the hero myth.  00:44:20 — Gregg Henriques brings up trait theory, and how it relates to the discussion of fascism and decadence. He discusses the dimensions of extroversion, openness, conscientiousness, and neuroticism. 00:47:00 — Dr. John Vervaeke talks about the universal processes of relevance realization and predictive processing. 00:55:54 — The story of Osiris and Seth is discussed.  01:03:00 — Andersen discusses the denial of the contradictory experience. He delves deeper into the psychological aspects of dealing with anomalies. 01:15:35 — Dr. John Vervaeke discusses the function of consciousness in dealing with problems. He talks about the limitations of individual consciousness. 01:23:00 — Gregg Henriques asks Brett about the transformational processes that consciousness needs to undergo to awaken collective intelligence. 01:26:00 — The conversation wraps up with the trio expressing their belief in the importance of their corner of the internet.  

As we approach the liminal time of year, the veil begins to lift, and The Hidden Passage becomes visible once again, awaiting your entry. Join us for part 1 of our exploration of Earth's supernatural mysteries. The ancients believed that certain places in the world held great spiritual power and sought to live near and utilize them. What was it about these sites that had, and continue to have, such a profound effect on humanity?In this episode we explore the concept of sacred space as defined by historian Mircea Eliade, articulating what its revelation specifically achieved for human beings. We will look at certain geographical features that had unique magical effects. We will also recount several cosmogenic myths regarding the earth that show us how the ancients believed this planet was a living being and extremely important in the spiritual destiny of all life. Lastly, we will cover the concept of the axis mundi, how it served the vital function of linking the supernatural worlds with our world, and how ancient cultures shaped whole societies around it. Support the showIf you haven't subscribed to our YouTube go check it out! We are working on converting all episodes to videos packed with powerful images that really enhance the work. Please consider sharing, rating & leaving a review.I encourage listeners to contact me with personal experiences (spiritual, paranormal), or questions/ comments of any kind.Email me at: hiddenpassagepodcast@gmail.comYou can also follow/ reach me on:InstagramTwitter

What is Shamanism? Who is the Shaman? Academic definitions and controversies surrounding Shamanism and my proposal to a new definition of Shamanism. CONNECT & SUPPORT

https://youtu.be/hTMboybiiHg the bible is about shamans... #2023 #art #music #movies #poetry #poem #food #photooftheday #volcano #news #weather #monkeys #climate #horse #puppy #fyp #love #instagood #onelove #eyes #getyoked #horsie #gotmilk #book #shecomin #getready 

Guest Lecture for University College Cork's Research Seminar Series Dr Angela Puca: Folk Witchcraft or Indigenous Shamanism - Understanding Vernacular Magic Practices Shamanism has been defined in different ways by scholars over the years. Among practitioners in Italy, the most common references are Mircea Eliade and his view of shamanism as a set of ecstatic techniques and Michael Harner's idea of the shaman as a person who journeys to non-ordinary realities to gain power and knowledge. Four years of fieldwork in Italy conducted as part of a wider doctoral project on indigenous and trans-cultural shamanism in Italy have challenged the conceptualization of shamanism and the field of application of the term ‘indigenous' as soon as I encountered and included the folk magic tradition of the Segnature. Based on participant observation and interviews with practitioners, I will present the tradition of Italian vernacular healers and how it relates, challenges, yet still appears to comply with a form of indigenous shamanism. https://www.youtube.com/watch?v=9kS6Q0xD_CA CONNECT & SUPPORT

What is Shamanism? Who is the Shaman? Academic definitions and controversies surrounding Shamanism and my proposal to a new definition of Shamanism. CONNECT & SUPPORT

#dungeonsanddragons #dnd #criticalrole What does science say about dungeons and dragons? is it dangerous for your mental health? Is D&D a religion or a cult? Academic review and research studies on the Psychology and Religious elements in dungeons and dragons. RECOMMENDED READINGS Dangerous Games by Laycock https://amzn.to/3YrACEU Invented Religions by Cusack https://amzn.to/3ROfjeV D&D Player's Handbook https://amzn.to/3l9kvh8 Player's Handbook Dungeons and Dragons 5th Edition with DND Dice and Complete Printable Kit https://amzn.to/3Y72Yob D&D Dungeon Master's Guide https://amzn.to/3X3zhmQ D&D Monster Manual https://amzn.to/3X9LaaG MY SET UP Canon 90D camera https://amzn.to/3ZtfT4W Canon EF-S 18-55mm f/3.5-5.6 https://amzn.to/3XwOP36 Teleprompter https://amzn.to/3ZE4KhK Shure SM7B Microphone https://amzn.to/3CMz3ZX Microphone stand https://amzn.to/3QJbgzY lights https://amzn.to/3w3VAxr REFERENCES Adams, A. 2013. Needs Met Through Role-Playing Games: A Fantasy Theme Analysis of Dungeons & Dragons. Kaleidoscope: A Graduate Journal of Qualitative Communication Research. 12(1). Blackmon, W.D. 1994. Dungeons and Dragons: The Use of a Fantasy Game in the Psychotherapeutic Treatment of a Young Adult. American Journal of Psychotherapy. 48(4), pp.624–632. DeRenard, L.A. and Kline, L.M. 1990. Alienation and the Game Dungeons and Dragons. Psychological Reports. 66(3_suppl), pp.1219–1222. Laycock, J.P. 2015. Dangerous Games: What the Moral Panic over Role-Playing Games Says about Play, Religion, and Imagined Worlds. University of California Press. Perlini-Pfister, F. 2012. Philosophers with Clubs: Negotiating Cosmology and Worldviews in Dungeons & Dragons In: P. Bornet and M. Burger, eds. Religions in Play: Games, Rituals, and Virtual Worlds. Zürich: Theologischer Verlag Zürich, pp.275–294. Rameshkumar, R. and Bailey, P. 2020. Storytelling with Dialogue: A Critical Role Dungeons and Dragons Dataset In: Proceedings of the 58th Annual Meeting of the Association for Computational Linguistics [Online]. Online: Association for Computational Linguistics, pp.5121–5134. [Accessed 31 January 2023]. Available from: https://aclanthology.org/2020.acl-main.459. Simón, A. 1987. Emotional stability pertaining to the game of Dungeons & Dragons. Psychology in the Schools. 24(4), pp.329–332. 0:00 Introduction: Dungeons and Dragons 01:04 D&D Beginning and early reaction 01:47 Is D&D dangerous? 04:15 The religious side of D&D 05:33 The Gods 07:47 The Alignment ethical system 10:27 Other Worlds 12:20 Mircea Eliade - theory of the sacred 14:25 Support Angela's Symposium BECOME MY PATRON! https://www.patreon.com/angelapuca ONE-OFF DONATIONS https://paypal.me/angelasymposium JOIN MEMBERSHIPS https://www.youtube.com/channel/UCPSbip_LX2AxbGeAQfLp-Ig/join FOLLOW ME: Facebook (Angela's Symposium), Instagram (angela_symposium), Twitter (@angelapuca11), TikTok (Angela's Symposium). Music by Erose MusicBand. Check them out! https://www.youtube.com/watch?v=Ja2mMNC5ybc

Welcome back to ParaPower Mapping & a preview of the last part of our Comparative Paranoid Analysis of "The Crying of Lot 49" & "Lodge 49". To access the full EP, subscribe to the Premium Feed on Patreon: patreon.com/ParaPowerMapping This EP's investigations include: A history of the mythic, scientific, & crackpot manifestations of Hollow Earth theory; Nordic & Ancient Greek ex.; Thule & Hyperborea; Mircea Eliade; Zalmoxis; an unlikely Zalmoxis reference in CoL49; Hell/ Sheol; Cabala; Tibetan Buddhist legends of Shambhala; Theosophic Agartha; German folklore; a passage to the inner earth b/w Gotha & Eisenach; goblins/ kobolds; 'Alp' = 'Elf'; Nietzche; Peter Levenda; Unholy Alliance; Edmond Halley's theory of concentric spheres, based off of Isaac Newton & his "Principia"; the fact Halley's research was once again published in "Philosophical Transactions", demonstrating Hollow Earth's origins among high society (Royal Society); German Jesuit Athanasius Kircher & "Mundus subterraneus"; monks rappelling into Vesuvius; Capt. John Cleve Symmes; Symmes's notion of the "Pole Holes"; his circular soliciting support from Congress & wealthy backers; hopes of a Siberian expedition; Mandan, Apache, & Iroquois legends; Le Clerc Milfort's expedition; Capt. Symmes's Revolutionary heritage; Cotton Mather; Pytheas's search for Thule; the Symmes monument in Hamilton, OH; Jacques Casanova's insane & disturbing incest-ridden, young adult Hollow Earth fantasy called "Icosameron"; Symmes's failed attempt to join a Russian expedition to the N. Pole; Jules Verne; the Capt. Symmes influence & connection to Edgar Allen Poe & the fact the story that put him on the map was about Hollow Earth;... ...Hollow Earth & Nazism; WWI flying ace & school teacher Peter Bender; Koresh Reed Teed's "Cellular Cosmogony"; Bender's attempts to convert Germans & Nazis to his "hohlwelttheorie"; Blavatsky's influence on Nazi obsessions w/ Hyperborea & Shambhala; the Thule Gesselschaft aka Thule Society; Austrian mining engineer Hans Hörbiger's "Cosmic Ice Theory"; Himmler's expedition to Tibet, which we'll return to; Bender's friendship w/ Hermann Göring via the Luftwaffe; Nazi Naval Research Institute calling on Bender's "Hollow Earth" theory; the engineer Mengering's failed rocketry project & attempt to prove Bender's theory in Magdeburg w/ V-2 scientists; Hitler's "holiday camp" Colossus of Prora; Bender's experiment led by physicist Dr. Fischer; infrared telescopic cameras; Bender's theory that we live on the inside of the Earth; the utter failure of the expedition; Nazi command sending Bender & his followers to death camps; Thule Society member Prince Thurn und Taxis's involvement in the Palm Sunday Putsch; his execution by the Red Army—whole new layer of meaning on Pynchon's use of the family; post-war UFO sightings; legends of Hitler's escape via tunnels, submarines, or flügelrads; Argentina, Patagonia, or Antarctica; Shaver stories & Ray Palmer; the Nazi expedition to New Swabia in 1939; exoteric & esoteric interpretations of the possible motivations; Dormier Wal seaplanes "Boreas" & "Passat"; Admiral Byrd's 1946 Antarctic voyage; wild & odious story of Ernst Zündel, Neo-Nazi propagandist, Canadian Liberal Party PM candidate, cult-leader, & manipulator of the UFO community; PSA about the dangers of Nazi infiltrators in noided circles as exhibited by Zündel; his Hitler-like failed art aspirations; his attempt to charter a plane to Antarctica to search for the Holes; an abandoned Mormon trip in search of the Northern Pole Hole; Charles Manson & hollow earth in Death Valley; Pynchon's use of Hollow Earth theory in "Mason & Dixon" & "Against the Day"; the real-life Schiehallion experiment in Scotland; L49 & CoL49's use of "sub rosa" referencing Rosicrucianism, OSS, & Paperclip Songs:  | Lodge 49 Theme - OST |  | Loretta Lynn - "Coal Miner's Daughter" |  | The Carpenters - "Calling Occupants of Interplanetary Craft" |   | Megadeth - "Hangar 18" | 

Tonight, I read from three books that have been important lately in the writing of my long poem, The Great Year. First is the entry on Weaving from Taschen's Book of Symbols; next, from Michael Pye's The Edge of the World, is the story of the city of Domburg, in the Netherlands, and the tremendous archaeological finds that storms and the shifting North Sea have revealed there, over the centuries; and last, from Mircea Eliade's Patterns in Comparative Religion, are a few remarks on the religious significance which farming once held, in premodern agricultural societies. The question I ask, about the spiritual significance once given to what now appear to be straightforward, practical—and even machine-dominated—tasks, is to wonder what aspects of our everyday lives can be made sacred in the same way? Is this possible any more? Don't forget to support Human Voices Wake Us on Substack, where you can also get our newsletter and other extras. You can also support the podcast by ordering any of my books: Notes from the Grid, To the House of the Sun, The Lonely Young & the Lonely Old, and Bone Antler Stone. Any comments, or suggestions for readings I should make in later episodes, can be emailed to humanvoiceswakeus1@gmail.com --- Send in a voice message: https://podcasters.spotify.com/pod/show/humanvoiceswakeus/message Support this podcast: https://podcasters.spotify.com/pod/show/humanvoiceswakeus/support

In this episode:I begin an exploration of the fairytale 'The Iron Stove' and explore what it means to be called beyond the limitations of the ego to an experience of the spirit.Let's make this a conversation:Do you have a comment or  question about this episode, or about something you would like me to address in a future episode? Please contact me on Instagram (@digital.jung), Facebook(facebook.com/jungiananalyst), or Twitter (@Jason_E_Smith)Or: Subscribe to the Digital Jung Newsletter (https://digitaljung.substack.com/)For more on living a symbolic life:Please check out my book, Religious but Not Religious: Living a Symbolic Life, available from Chiron Publications.Sources for quotes and more:Spirit and Life in ‘Collected Works, vol. 8' by C.G. JungThe Iron Stove, Grimm's Fairy Tales 'Rites and Symbols of Initiation' by Mircea Eliade'Religious but Not Religious: Living a Symbolic Life' by Jason E. Smith 'The Grail Legend' by Emma Jung & Marie-Louise von FranzCircles in ‘Essays: First Series' by Ralph Waldo EmersonSong of a Man Who Has Come Through, poem by D. H. LawrenceFor text and narration of The Iron Stove, visit: https://digitaljung.substack.com/p/the-iron-stoveEnjoy the birdsong in the background!Like this podcast?Please consider leaving a review at one of the following sites:Apple PodcastsSpotifyPodchaserOr, if you are able, support the show with a donation at Buy Me a Coffee (link below)Music:"Dreaming Days," "Slow Vibing," and "The Return" by Ketsa are licensed under CC BY-NC-ND 4.0Support the show

Mircea Eliade desenvolveu uma profunda consciência acerca da humanidade. Eterno buscador, aprofunda seus conhecimentos nos Vedas e realiza um estudo comparativo sobre a história das religiões. Destaca-se em muitos campos do saber; dentre os mais importantes, ele ensina que a experiência religiosa modifica a percepção do espaço e do tempo. Participantes: Miguel Damato Acesse o artigo completo 

Did you ever wonder why certain movies resonate with audiences all over the world? Why some grab you for two hours in the dark, but then like so much cinematic MSG, you forget these flash-in-the-pans by the time you get to the car – while others hold you in their spell for years? This is the mystery I explore with Father Robert Spitzer, SJ, president of the Magis Center of Reason and Faith in Irvine, CA. Digging into a fascinating section of his book The Soul's Upward Yearning: Clues to Our Transcendent Nature from Experience and Reason, Father Spitzer and I talk about the Power of Myth at work in four of the top movie franchises of Hollywood history: Star Wars, Harry Potter, The Lord of the Rings, and The Chronicles of Narnia films. Turns out, these examples all share certain common elements that invite the viewer (or reader, if the book) into an adventure that forces a choice, a crisis, which leads ultimately a catharsis, or cleansing of the soul. But, as is his wont, the Jesuit scholar goes deeper than the platitudes about nice music and great dialogue. You'll learn about Rudolf Otto and the numinous, Carl Jung and archetypes, Joseph Campbell and the hero's journey, and Mircea Eliade and mythical structure. I know, I know, it this sounds too deep for mere mortals. Give it a chance. Stretching a bit mentally pays handsome dividends, including a new appreciation for what makes great movies great.  

Ramsey Dukes, also known by his real name of Lionel Snell, may be one of the most important thinkers on magic since Aleister Crowley. In the impishly-titled Sex Secrets of the Black Magicians Exposed (or SSOTBME for short), Dukes accomplishes something few writers on the topic have been able to do: he gives us magic without asking us to sacrifice anything that makes us sensible modern people. He makes magic seem like the most obvious thing in the world, and he does it without taking away any of its, well, magic. How he does it and what it means are questions that would take several episodes to unpack. In this one, Phil and JF begin the work by discussing how Dukes situates magic in an epistemic compass that also includes science, art, and religion. This set of tools is as essential to a holistic view of reality as the four suits in a deck of cards are essential to a proper poker game. In other words, when we lose magic, we lose a way of dealing with reality. Sign up for JF's upcoming course on Macbeth (https://www.nuralearning.com/weird-macbeth) Support us on Patreon (https://www.patreon.com/weirdstudies) and gain access to Phil's ongoing podcast on Richard Wagner's Ring Cycle. Listen to volume 1 (https://pierre-yvesmartel.bandcamp.com/album/weird-studies-music-from-the-podcast-vol-1) and volume 2 (https://pierre-yvesmartel.bandcamp.com/album/weird-studies-music-from-the-podcast-vol-2) of the Weird Studies soundtrack by Pierre-Yves Martel (https://www.pymartel.com) Find us on Discord (https://discord.com/invite/Jw22CHfGwp) Get the T-shirt design from Cotton Bureau (https://cottonbureau.com/products/can-o-content#/13435958/tee-men-standard-tee-vintage-black-tri-blend-s)! Get your Weird Studies merchandise (https://www.redbubble.com/people/Weird-Studies/shop?asc=u) (t-shirts, coffee mugs, etc.) Visit the Weird Studies Bookshop (https://bookshop.org/shop/weirdstudies) REFERENCES David Lynch (dir.), Mulholland Drive (https://www.imdb.com/title/tt0166924/) Ramsey Dukes, SSOTBME (https://bookshop.org/p/books/ssotbme-revised-an-essay-on-magic-ramsey-dukes/8438809) Slavoj Žižek, The Pervert's Guide to Cinema (https://www.imdb.com/title/tt0828154/) C. P. Snow, The Two Cultures (https://bookshop.org/a/18799/9781107606142) Weird Studies, Episode 139 on Art Power (https://www.weirdstudies.com/139) Marshall McLuhan, Gutenberg Galaxy (https://bookshop.org/a/18799/9781442612693) “Virtual” and “Actual” (https://epochemagazine.org/36/on-virtuality-deleuze-bergson-simondon/#:~:text=To%20Deleuze%2C%20the%20virtual%20and,virtual%20which%20coexists%20alongside%20it.), as developed by Bergson and Deleuze Pragmatism (https://en.wikipedia.org/wiki/Pragmatism), philosophical school Jack Parsons (https://en.wikipedia.org/wiki/Jack_Parsons), American rocket scientist Mircea Eliade, The Myth of the Eternal Return (https://bookshop.org/a/18799/97806The Myth of the Eternal Return91182971) William Shakespeare, Macbeth (https://bookshop.org/a/18799/9780743477109)

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Al Fadi and Dr Jay continue their discussion from last time on Shoemaker book Creating the Quran. This time they reveal the names of two scholars that were responsible for censoring what can be said about the Quran and Islam:  1. Wilfred Cantrell Smith; he gave the approach of how scholars should deal with Islamic material.  He concluded that if any valid understanding of the Quran, one must approach the text as a believing Muslim would, and seek to understand it on that basis.  2. Mircea Eliade from the university of Chicago.  These two scholars concluded that any study of Islam must be based on personal experience of Muslims.  In other words Muslims have to give their stamp of approval.  The problem with this approach is that it is not a true scholarly approach.See omnystudio.com/listener for privacy information.

Constantin Noica's (1909-1987) Pray for Brother Alexander (Punctum Books, 2018; translated by Octavian Gabor) is a meditation on responsibility, freedom, and forgiveness. On the surface, the book describes events and people from Noica's life during his time in a political communist prison in Romania. However, the volume is not a historical account only, but rather an honest introspection into how a human being may keep sanity when everything around him makes no sense. Unlike his famous Romanian contemporaries, scholar Mircea Eliade, dramatist Eugen Ionescu, and philosopher Emil Cioran, who lived abroad, Constantin Noica did not leave communist Romania. Considered an "anti-revolutionary" thinker, Noica was placed under house arrest in Câmpulung-Muscel between 1949 and 1958. In 1958, he was sentenced to 25 years in prison. He was released after 6 years, and Pray for Brother Alexander covers his experiences during this time. In his writings, Noica rekindles universal themes of philosophy, but he deals with them in a profoundly original manner, based on the culture in which he lived and for which he even suffered persecution. The volume will be of great of interest to scholars and students in history of philosophy and continental philosophy, but also to people interested in the recent history of Eastern Europe and the political persecution that took place after WWII in those countries. Adrian Guiu holds a PhD in History of Christianity from the University of Chicago and teaches at Wright College in Chicago. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

On May 23, 2022, Meredith Michael joined JF and Phil for a live recording at Illuminated Brew Works, a craft brewery in Chicago, Illinois.The occasion was the launch of Weird Studies Black IPA, the fruit of a collaboration with IBW brewmaster Brian Buckman and his team of beer alchemists. The game plan was to talk about potions, but the final conversation ranges over a number of topics including singularity and repetition, time and eternity, alchemy and ritual, Okakura Kakuzō's The Book of Tea, cooking and pickling, and the cultural phenomenon Phil calls "weedhead sh*t." Purchase the Weird Studies Black IPA from Beer on the Wall (https://wehavegreatbeer.square.site/product/illuminated-brew-works-weird-studies-4pk-for-shipping-only-/8126?cp=true&sa=false&sbp=false&q=true) or visit the Illuminated Brew Works (https://www.ibw-chicago.com) website. Buy volume 1 (https://pierre-yvesmartel.bandcamp.com/album/weird-studies-music-from-the-podcast-vol-1) and volume 2 (https://pierre-yvesmartel.bandcamp.com/album/weird-studies-music-from-the-podcast-vol-2) of the Weird Studies soundtrack by Pierre-Yves Martel (https://www.pymartel.com) Support us on Patreon (https://www.patreon.com/weirdstudies) Find us on Discord (https://discord.com/invite/Jw22CHfGwp) Get the new T-shirt design from Cotton Bureau (https://cottonbureau.com/products/can-o-content#/13435958/tee-men-standard-tee-vintage-black-tri-blend-s)! Get your Weird Studies merchandise (https://www.redbubble.com/people/Weird-Studies/shop?asc=u) (t-shirts, coffee mugs, etc.) Visit the Weird Studies Bookshop (https://bookshop.org/shop/weirdstudies) SHOW NOTES Okakura Kakuzō, [The Book of Tea](https://en.wikipedia.org/wiki/TheBookofTea)_ Oscar Wilde on absinthe (https://www.goodreads.com/quotes/335553-after-the-first-glass-of-absinthe-you-see-things-as) Mircea Eliade, [The Myth of the Eternal Return: Cosmos and History](https://www.amazon.com/Myth-Eternal-Return-Princeton-Bollingen/dp/0691182973/ref=sr11?crid=2P1E7XDGASW4L&keywords=The+Myth+of+the+Eternal+Return%3A+Cosmos+and+History&qid=1654693787&s=books&sprefix=the+myth+of+the+eternal+return+cosmos+and+history%2Cstripbooks-intl-ship%2C63&sr=1-1) Toni Morrison. Song of Solomon (https://www.amazon.com/Song-Solomon-Toni-Morrison-Books/s?k=Song+of+Solomon+Toni+Morrison&rh=n%3A283155) The Suzuki Method (https://en.wikipedia.org/wiki/Suzuki_method) Robert Fink, Repeating Ourselves: American Minimal Music as Cultural Practice (https://www.ucpress.edu/book/9780520245501/repeating-ourselves) David Cronenberg (dir.), Scanners (https://www.imdb.com/title/tt0081455/) (1981) Lars von Trier (dir.), Dancer in the Dark (https://www.imdb.com/title/tt0168629/) (2000) Alan Watts, Beat Zen, Square Zen and Zen (https://www.amazon.com/Beat-Zen-Square/dp/0872860515) William Shakespeare, Macbeth (https://en.wikipedia.org/wiki/Macbeth) Special Guest: Meredith Michael.

As an alternative for those who would rather listen ad-free, sign up for a premium subscription to receive the following:• All JBP Podcast episodes ad-free• Monthly Ask-Me-Anything• Presale access to events• Premium, detailed deep-dive show notes on future episodes.episodes (and the ability to ask questions)Sign up here: https://jordanbpeterson.supercast.com/Mikhail Avdeev interviews Jordan Peterson in this episode.Jordan Peterson has as strong of an international following as ever with his lectures translated into fourteen languages. On his last speaking tour, he visited thirty plus number of countries speaking on the twelve rules and continues to foster relationships and connections with thinkers, speakers, and fans from around the globe.Shownotes:[00:00] Jordan Petersons is interviewed in this episode by Mikhail Avdeev, a member of his foreign translations team. The interview focuses on the impact of Petersons work beyond the western world on the international community as a whole. They begin the discussion by talking about the forming of the international translation teams.[02:00] The healing effect of Jordan's lectures on people's personal life. The outcry for new material from jordans catalog of books, lectures, and podcasts has been overwhelming. [05:20] Peterson comments on another personal favorite author of his Mircea Eliade and his history of Religious Ideas. It's an anthropological and sociological assessment of religion but it's also deeply psychological.[06:40] How do Russian views respond to Jordan's affinity for Alexander Solzhenitsyn? Mikail details the feelings of the Russian people by their portrayal after the fall of communism.[10:00] How we deal with the guilt of the things our ancestors or society has done is a very difficult question because as humans we are very historical creatures. The best thing for us is to try to understand what happened and therefore try not to do it again in the future because all of us are living with this to some degree.[13:30] examining the trope that all white people are racist or white supremacist and this stems from the existential guilt of history.[20:00] Richard Dawkins, Sam Harris, and Daniel Dennett seem to equate that religious belief is a set of propositions about the material world, in a way a direct competitor to scientific theory, and that's just not fully accurate. There is something outside of strictly rationality in the human experience.[34:20] Fragmentation of the value structure necessarily leads to an increased level of constant anxiety in all experience[36:30] What parts of modern society are contributing to the integrity of consciousness, and what things are degrading that. A hatred for real success and striving for personal gain will tear us apart if it continues unchecked.[43:30] There is no doubt that economic exploitation occurs and that some wealth is gained in an unethical manner, but that is not the rule.[45:45] - Asking about the importance of beauty in all of our personal experiences as well as our collective experience as humans.[51:00] interesting to consider the differences in Fyodor Dostoevsky and Friedrich Nietzsche closeness to the ideal of beauty[56:30] The complexity of the language of Beyond Order:12 More Rules for Life. What is Jordan's process for increasing the precision of his speech and writing? [1:03:30] The divinity of the true word and the way this has been translated through Jordan's book Beyond Order. Peterson's philosophy behind good writing and text structure of a truly complete work.[1:13:40] Mikhaila Peterson has had to choose to be strong because she has had so much suffering to overcome in her life. It's wonderful to see her succeeding in her personal endeavors like her weekly podcast.[1:20:15] How do we best teach our children in a way that fosters their individual growth and a love of learning. Learn more about your ad choices. Visit podcastchoices.com/adchoices