Podcasts about modern soul

Mit seinem zweiten Studioalbum "Violet" liefert Otis Kane eine beeindruckende Sammlung an Soul-Tracks, die Liebe und Emotionen in den Mittelpunkt stellen. Der Sänger bringt in "Violet" nicht nur seine stimmliche Virtuosität, sondern auch eine spürbare Tiefe zum Ausdruck. (superfly.fm)

Delve headlong into the world of Plato's Retreat thanks to Hallertau with Samuel Harmony, Kris McFang, Aneeka Moheed and Rob Bollox . $1 - $1000 records given equal treatment and airtime. For all that's good in Boogie, New Wave, Disco, House, Post-punk, Afro, Modern Soul, AOR, & much much more.

Conrad Clarke presents Roots Of Modern Soul on Transient Radio 5/1/25

A festive special edition of The Music Box originally broadcast LIVE!! on Starpoint Radio......www.starpointradio.com.  A one-off all vinyl special playing 70's/80's Modern Soul/Boogie/Disco!  I hope you enjoy the selections.Happy New Year to all, thanks for supporting the shows in 2024 and here's to more great music in 2025!Pockets – Come Go With Me (US Columbia Promo 7” 1977)Beloyd – Get Into Your Life (US 20th Century Records 7” 1977)Zingara – I Surrender (US Wheel Records LP “Zingara” 1981)Sho-Nuff – Hold On For Love (US Jamila Records 7” 1984)Heaven & Earth – I Really Love You (WMOT Records 7” 1981)Bill Brandon – The Streets Got My Lady (US Piedmont 7” 1976)Bill Harris – Am I Cold, Am I Hot (Short Version) (US RCA 7” 1975)Ujima – I'm Not Ready (US Epic 7” 1975)Terry Callier – I Don't Want To See Myself (Without You) (US Erect 12” 1982)Allan Harris and Perpetual Motion – Get Ready (US Exact Change Records 12” 1979)Majik – Back Into Your Heart (US Hi Records Promo 7” 1979)Kashif – Rumors (UK Arista LP “Kashif” 1983)Michael Wycoff – Looking Up To You (US RCA Promo 7” 1982)Rose Royce – Best Love (US Epic LP “Stronger Than Ever” 1982)Melvin Moore – All Of A Sudden (US Sky Hero 7” 1981)Glenn Jones – I Am Somebody (US RCA Promo 7” 1983)Khemistry – Can You Feel My Love (US Columbia LP “Khemistry” 1982)Marva Hicks – Looking Over My Shoulder (US Infinity Records 7” 1978)O.T. Sykes – Stone Crush On You (US Fun City Records 7” 1981)Mind & Matter – I'm Under Your Spell (US M&M 7” 1977)James Gaylyn – You Come First At Last (US RCA 7” 1977)Garry Glenn – Gonna Give You My Love (US PPL Records LP “GG” 1980)GQ – Make My Dream A Reality (UK Arista 12” 1979)Rare Pleasure – Let Me Down Easy (US Cheri Records 7” 1976)The Pretenders – Just Be Yourself (US Carnival Records 7” 1974)Curtis – How Can I Tell Her (US Charm City Records 7” 1979)Wil Collins & Willpower – Anything I Can Do (US Bareback Records, Inc. Promo 7” 1977)Ace Spectrum – Don't Send Nobody Else (US Atlantic 7” 1974)Brother's Guiding Light – Getting Together (US Mercury 7” 1973)Enjoy!Mark

Discover the power within you and start manifesting your dreams today with Believe! The perfect blend of manifestation and meditation that could transform your life forever..Download for iPhone here.And for Android here In a world that often rushes by, where the hustle can drown out the whispers of our inner selves, The Beauty Within invites you to pause, breathe, and rediscover the magic that surrounds you. This unique guided meditation is designed open your mind to your inner beauty and develop your sense of self-love. As you immerse yourself in this dynamic experience, you'll learn to harness the power of mindfulness while embracing the rhythm of your active life. With each soothing prompt, the narrative gently beckons you to open your eyes and heart to the beauty that exists within and around you. It's a celebration of the everyday wonders that often go unnoticed, from the soft rustle of leaves to the warm smile of a stranger.Perfect for busy souls seeking a moment of peace, The Beauty Within encourages you to cultivate a deeper appreciation for the world, nurturing the connection between mind, body, and spirit. Let the uplifting words guide you to a place where tranquility meets vitality, reminding you that beauty is not just seen but felt.Unlock the vibrancy of your existence and embrace the beauty within—because every step you take can be a step towards serenity.

Discover the power within you and start manifesting your dreams today with Believe! The perfect blend of manifestation and meditation that could transform your life forever..Download for iPhone here.And for Android here In a world that often rushes by, where the hustle can drown out the whispers of our inner selves, The Beauty Within invites you to pause, breathe, and rediscover the magic that surrounds you. This unique guided meditation is designed for those on the move—whether you're jogging through a sun-drenched park or simply strolling through your neighborhood.As you immerse yourself in this dynamic experience, you'll learn to harness the power of mindfulness while embracing the rhythm of your active life. With each soothing prompt, the narrative gently beckons you to open your eyes and heart to the beauty that exists within and around you. It's a celebration of the everyday wonders that often go unnoticed, from the soft rustle of leaves to the warm smile of a stranger.Perfect for busy souls seeking a moment of peace, The Beauty Within encourages you to cultivate a deeper appreciation for the world, nurturing the connection between mind, body, and spirit. Let the uplifting words guide you to a place where tranquility meets vitality, reminding you that beauty is not just seen but felt.Unlock the vibrancy of your existence and embrace the beauty within—because every step you take can be a step towards serenity.

Earlier this year I caught wind of a `Special Branch` (Royal Oak – Tooley St LDN) tribute blend, gig run by Nicky Holloway, which was 2 hours away from home town (Suffolk) and was the first & early times I experienced the likes of DJs Bob Jones. Chris Bangs, Gilles Peterson, Pete Tong, Trevor Fung & many others.An 80s concoction of `Modern` Soul, Boogie/Funk, Heavy Percussive Latin Jazz & Dodgy Bossa`s!..Very exciting times, quite rightly described by Kevin Flanagan (Tommy Chase - Saxophonist) as the re-birth of 50s/60s Cool `Hard Bop` Dance Jazz in central LDN during that period.It was always used as the `PARTY` set back home and always went down well with `everyone` and I mean `everyone`, never failed!…this is my take on those `jazz party tunes`…01. Earl Grant - House of Bamboo.02. Oscar Brown Jnr - Mr Kicks03. Wild Bill Davis - Hit The Road Jack04. Eddie Cano Quintet - Wack Wack (Live)05. Jimmy Smith - Got My Mojo Workin`06. Young Holt Unlimited - Ain`t There Something That Money Can`t Buy07. George Benson - All of Me08. Joe Carroll - Get Your Kicks on Route 6609. Dizzy Gillespie - Mas Que Nada10. Wynder K Frog - Green Door11. Charles Earland - Murriley12. Odell Brown & The Organizers - Honeydripper13. Quincy Jones (Ft. Ray Barretto) - Hang on Sloopy.14. Clarence Wheeler & the Enforcers - Mighty Burner.15. Jimmy Smith - Uh-Ruh16. King Curtis - Da-Duh-Dah#allvinyl#londonjazz1980s#royaloaktooleystreet#partyjazz#jazzpartyDx

Conrad Clarke presents Roots of modern Soul on Transient Radio 6/10/24

TWO HOURS OF CONTEMPORARY AND MODERN SOUL

Are we on the brink of a technological renaissance where our very souls could be captured in digital form, or where devices require ancient rituals to unlock their secrets? Dive into the intriguing possibilities where the mystical meets the mechanical, and explore whether the future could hold a place for digital soul eaters or if our essence might one day fuel or interact with the technology around us.If you are having a mental health crisis and need immediate help please go to https://troubledminds.org/help/ and call somebody right now. Reaching out for support is a sign of strength.LIVE ON Digital Radio! http://bit.ly/3m2Wxom or http://bit.ly/40KBtlWhttp://www.troubledminds.org Support The Show!https://www.spreaker.com/podcast/troubled-minds-radio--4953916/supporthttps://ko-fi.com/troubledmindshttps://rokfin.com/creator/troubledmindshttps://patreon.com/troubledmindshttps://www.buymeacoffee.com/troubledmindshttps://troubledfans.comFriends of Troubled Minds! - https://troubledminds.org/friendsShow Schedule Sun-Mon-Tues-Wed-Thurs 7-10pstiTunes - https://apple.co/2zZ4hx6Spotify - https://spoti.fi/2UgyzqMTuneIn - https://bit.ly/2FZOErSTwitter - https://bit.ly/2CYB71U----------------------------------------https://troubledminds.org/modern-soul-stealing-ritual-tech-and-the-spirit-market/https://interestingengineering.com/innovation/5d-memory-crystals-to-store-humanitys-genomehttps://patents.google.com/patent/US20050027316A1/enhttps://adambrowne.blogspot.com/2014/04/the-ressurection-tomb-of-reverend.htmlhttps://hatch.kookscience.com/wiki/Daniel_Izzohttps://x.com/DanielIzzo1/status/1827671293572886537https://patentimages.storage.googleapis.com/42/60/3f/7c206c3eed5098/US20050027316A1.pdfhttps://www.reddit.com/r/demons/comments/12bbv6w/stealing_souls_is_that_really_a_thing/https://mythology.stackexchange.com/questions/7681/what-is-a-type-of-creature-that-steals-soulshttps://www.unexplained-mysteries.com/forum/topic/195081-soul-stealing/https://www.pavelkastl.cz/reading/safe_dying.htmhttps://web.archive.org/web/20160329200853/https://www.pavelkastl.cz/reading/safe_dying.htmhttps://en.wikipedia.org/wiki/Soul_eater_(folklore)https://www.reddit.com/r/mythology/comments/7x8seb/stealingimprisoning_soulsspirits_in_folklore/https://whyshamanismnow.com/2014/07/what-is-soul-theft/https://allthatsinteresting.com/sin-eaterhttps://ancientnavigator.com/the-serapeum-of-saqqara-uncovering-the-secrets-of-ancient-egypts-most-mysterious-site/

What is the definition of "soul" ? According to the Oxford English Dictionary, it is "emotional or intellectual energy or intensity". Well that certainly sums it up for me. "The Soul Explosion" is all about sharing the tunes and the music that I love with a wider audience. The aim is to cover a wide range of musical genres, from soul, boogie, modern soul, northern soul, rare groove, jazz, funk, soulful garage, gospel, jazz-funk, old skool hip-hop, motown, disco and everything in between. Whatever you hear on "The Soul Explosion" has one thing in common - every single track is a CHOOON (no fillers) !! Hope you enjoy listening as much as I will playing for you

The Crisis in Psychotherapy: Reclaiming Its Soul in the Age of Neoliberalism" Summary: Explore the identity crisis facing psychotherapy in today's market-driven healthcare system. Learn how neoliberal capitalism and consumerism have shaped our understanding of self and mental health. Discover why mainstream therapy often reinforces individualistic self-constructions and how digital technologies risk reducing therapy to scripted interactions. Understand the need for psychotherapy to reimagine its approach, addressing social and political contexts of suffering. Join us as we examine the urgent call for a psychotherapy of liberation to combat the mental health toll of late capitalism and build a more just, caring world. Hashtags: #PsychotherapyCrisis #MentalHealthReform #NeoliberalismAndTherapy #TherapyRevolution #SocialJusticeInMentalHealth #CriticalPsychology #HolisticHealing #TherapeuticLiberation #ConsumerismAndMentalHealth #PsychotherapyFuture #CapitalismAndMentalHealth #DeepTherapy #TherapyAndSocialChange #MentalHealthActivism #PsychologicalEmancipation   Key Points: Psychotherapy is facing an identity and purpose crisis in the era of market-driven healthcare, as depth, nuance, and the therapeutic relationship are being displaced by cost containment, standardization, and mass-reproducibility. This crisis stems from a shift in notions of the self and therapy's aims, shaped by the rise of neoliberal capitalism and consumerism. The “empty self” plagued by inner lack pursues fulfillment through goods, experiences, and attainments. Mainstream psychotherapy largely reinforces this alienated, individualistic self-construction. Cognitive-behavioral therapy (CBT) and manualized treatments focus narrowly on “maladaptive” thoughts and behaviors without examining broader contexts. The biomedical model's hegemony views psychological struggles as brain diseases treated pharmacologically, individualizing and medicalizing distress despite research linking it to life pains like poverty, unemployment, trauma, and isolation. Digital technologies further the trend towards disembodied, technocratic mental healthcare, risking reducing therapy to scripted interactions and gamified inputs. The neoliberal transformation of psychotherapy in the 1970s, examined by sociologist Samuel Binkley, aligned the dominant therapeutic model centered on personal growth and self-actualization with a neoliberal agenda that cast individuals as enterprising consumers responsible for their own fulfillment. To reclaim its emancipatory potential, psychotherapy must reimagine its understanding of the self and psychological distress, moving beyond an intrapsychic focus to grapple with the social, political, and existential contexts of suffering. This transformation requires fostering critical consciousness, relational vitality, collective empowerment, and aligning with movements for social justice and systemic change. The struggle to reimagine therapy is inseparable from the struggle to build a more just, caring, and sustainable world. A psychotherapy of liberation is urgently needed to address the mental health toll of late capitalism. The neoliberal restructuring of healthcare and academia marginalized psychotherapy's humanistic foundations, subordinating mental health services to market logic and elevating reductive, manualized approaches. Psychotherapy's capitulation to market forces reflects a broader disenchantment of politics by economics, reducing the complexities of mental distress to quantifiable, medicalized entities and eviscerating human subjectivity. While intuitive and phenomenological approaches are celebrated in other scientific fields like linguistics and physics, they are often dismissed in mainstream psychology, reflecting an aversion to knowledge that resists quantification. Psychotherapy should expand its understanding of meaningful evidence, making room for intuitive insights, subjective experiences, and phenomenological explorations alongside quantitative data. Academic psychology's hostility towards Jungian concepts, even as neurology revalidates them under different names, reflects hypocrisy and a commitment to familiar but ineffective models. To reclaim its relevance, psychotherapy must reconnect with its philosophical and anthropological roots, reintegrating broader frameworks to develop a more holistic understanding of mental health beyond symptom management. How Market Forces are Shaping the Practice and Future of Psychotherapy The field of psychotherapy faces an identity and purpose crisis in the era of market-driven healthcare. As managed care, pharmaceutical dominance, and the biomedical model reshape mental health treatment, psychotherapy's traditional foundations – depth, nuance, the therapeutic relationship – are being displaced by the imperatives of cost containment, standardization, and mass-reproducibility. This shift reflects the ascendancy of a neoliberal cultural ideology reducing the complexity of human suffering to decontextualized symptoms to be efficiently eliminated, not a meaningful experience to be explored and transformed. In “Constructing the Self, Constructing America,” cultural historian Philip Cushman argues this psychotherapy crisis stems from a shift in notions of the self and therapy's aims. Individual identity and psychological health are shaped by cultural, economic and political forces, not universal. The rise of neoliberal capitalism and consumerism birthed the “empty self” plagued by inner lack, pursuing fulfillment through goods, experiences, and attainments – insecure, inadequate, fearing to fall behind in life's competitive race. Mainstream psychotherapy largely reinforces this alienated, individualistic self-construction. Cognitive-behavioral therapy (CBT) and manualized treatment focus narrowly on “maladaptive” thoughts and behaviors without examining social, political, existential contexts. Packaging therapy into standardized modules strips away relational essence for managed care's needs. Therapists become technicians reinforcing a decontextualized view locating problems solely in the individual, overlooking unjust social conditions shaping lives and psyches. Central is the biomedical model's hegemony, viewing psychological struggles as brain diseases treated pharmacologically – a seductive but illusory promise. Antidepressant use has massively grown despite efficacy and safety doubts, driven by pharma marketing casting everyday distress as a medical condition, not deeper malaise. The model individualizes and medicalizes distress despite research linking depression to life pains like poverty, unemployment, trauma, isolation. Digital technologies further the trend towards disembodied, technocratic mental healthcare. Online therapy platforms and apps expand access but risk reducing therapy to scripted interactions and gamified inputs, not genuine, embodied attunement and meaning-making. In his book “Getting Loose: Lifestyle Consumption in the 1970s,” sociologist Samuel Binkley examines how the social transformations of the 1970s, driven by the rise of neoliberalism and consumer culture, profoundly reshaped notions of selfhood and the goals of therapeutic practice. Binkley argues that the dominant therapeutic model that emerged during this period – one centered on the pursuit of personal growth, self-actualization, and the “loosening” of the self from traditional constraints – unwittingly aligned itself with a neoliberal agenda that cast individuals as enterprising consumers responsible for their own fulfillment and well-being. While ostensibly liberatory, this “getting loose” ethos, Binkley contends, ultimately reinforced the atomization and alienation of the self under late capitalism. By locating the source of and solution to psychological distress solely within the individual psyche, it obscured the broader social, economic, and political forces shaping mental health. In doing so, it inadvertently contributed to the very conditions of “getting loose” – the pervasive sense of being unmoored, fragmented, and adrift – that it sought to alleviate. Binkley's analysis offers a powerful lens for understanding the current crisis of psychotherapy. It suggests that the field's increasing embrace of decontextualized, technocratic approaches to treatment is not merely a capitulation to market pressures, but a logical extension of a therapeutic paradigm that has long been complicit with the individualizing logic of neoliberalism. If psychotherapy is to reclaim its emancipatory potential, it must fundamentally reimagine its understanding of the self and the nature of psychological distress. This reimagining requires a move beyond the intrapsychic focus of traditional therapy to one that grapples with the social, political, and existential contexts of suffering. It means working to foster critical consciousness, relational vitality, and collective empowerment – helping individuals to deconstruct the oppressive narratives and power structures that constrain their lives, and to tap into alternative sources of identity, belonging, and purpose. Such a transformation is not just a matter of therapeutic technique, but of political and ethical commitment. It demands that therapists reimagine their work not merely as a means of alleviating individual symptoms, but as a form of social and political action aimed at nurturing personal and collective liberation. This means cultivating spaces of collective healing and visioning, and aligning ourselves with the movements for social justice and systemic change. At stake is nothing less than the survival of psychotherapy as a healing art. If current trends persist, our field will devolve into a caricature of itself, a hollow simulacrum of the ‘branded, efficient, quality-controlled' treatment packages hocked by managed care. Therapists will be relegated to the role of glorified skills coaches and symptom-suppression specialists, while the deep psychic wounds and social pathologies underlying the epidemic of mental distress will metastasize unchecked. The choice before us is stark: Do we collude with a system that offers only the veneer of care while perpetuating the conditions of collective madness? Or do we commit ourselves anew to the still-revolutionary praxis of tending psyche, dialoguing with the unconscious, and ‘giving a soul to psychiatry' (Hillman, 1992)? Ultimately, the struggle to reimagine therapy is inseparable from the struggle to build a more just, caring, and sustainable world. As the mental health toll of late capitalism continues to mount, the need for a psychotherapy of liberation has never been more urgent. By rising to this challenge, we open up new possibilities for resilience, regeneration, and revolutionary love – and begin to create the world we long for, even as we heal the world we have. The Neoliberal Transformation of Psychotherapy The shift in psychotherapy's identity and purpose can be traced to the broader socioeconomic transformations of the late 20th century, particularly the rise of neoliberalism under the Reagan and Thatcher administrations. Neoliberal ideology, with its emphasis on privatization, deregulation, and the supremacy of market forces, profoundly reshaped the landscapes of healthcare and academia in which psychotherapy is embedded. As healthcare became increasingly privatized and profit-driven, the provision of mental health services was subordinated to the logic of the market. The ascendancy of managed care organizations and private insurance companies created powerful new stakeholders who saw psychotherapy not as a healing art, but as a commodity to be standardized, packaged, and sold. Under this market-driven system, the value of therapy was reduced to its cost-effectiveness and its capacity to produce swift, measurable outcomes. Depth, nuance, and the exploration of meaning – the traditional heart of the therapeutic enterprise – were casualties of this shift. Concurrent with these changes in healthcare, the neoliberal restructuring of academia further marginalized psychotherapy's humanistic foundations. As universities increasingly embraced a corporate model, they became beholden to the same market imperatives of efficiency, standardization, and quantification. In this milieu, the kind of research and training that could sustain a rich, multi-faceted understanding of the therapeutic process was devalued in favor of reductive, manualized approaches more amenable to the demands of the market. This academic climate elevated a narrow caste of specialists – often far removed from clinical practice – who were empowered to define the parameters of legitimate knowledge and practice in the field. Beholden to the interests of managed care, the pharmaceutical industry, and the biomedical establishment, these “experts” played a key role in cementing the hegemony of the medical model and sidelining alternative therapeutic paradigms. Psychotherapy training increasingly reflected these distorted priorities, producing generations of therapists versed in the language of symptom management and behavioral intervention, but often lacking a deeper understanding of the human condition. As researcher William Davies has argued, this neoliberal transformation of psychotherapy reflects a broader “disenchantment of politics by economics.” By reducing the complexities of mental distress to quantifiable, medicalized entities, the field has become complicit in the evisceration of human subjectivity under late capitalism. In place of a situated, meaning-making self, we are left with the hollow figure of “homo economicus” – a rational, self-interested actor shorn of deeper psychological and spiritual moorings. Tragically, the public discourse around mental health has largely been corralled into this narrow, market-friendly mold. Discussions of “chemical imbalances,” “evidence-based treatments,” and “quick fixes” abound, while more searching explorations of the psychospiritual malaise of our times are relegated to the margins. The result is a flattened, impoverished understanding of both the nature of psychological distress and the possibilities of therapeutic transformation. Psychotherapy's capitulation to market forces is thus not merely an abdication of its healing potential, but a betrayal of its emancipatory promise. By uncritically aligning itself with the dominant ideology of our age, the field has become an instrument of social control rather than a catalyst for individual and collective liberation. If therapy is to reclaim its soul, it must begin by confronting this history and imagining alternative futures beyond the neoliberal horizon. Intuition in Other Scientific Fields Noam Chomsky's groundbreaking work in linguistics and cognitive science has long been accepted as scientific canon, despite its heavy reliance on intuition and introspective phenomenology. His theories of deep grammatical structures and an innate language acquisition device in the human mind emerged not from controlled experiments or quantitative data analysis, but from a deep, intuitive engagement with the patterns of human language and thought. Yet while Chomsky's ideas are celebrated for their revolutionary implications, similar approaches in the field of psychotherapy are often met with skepticism or outright dismissal. The work of Carl Jung, for instance, which posits the existence of a collective unconscious and universal archetypes shaping human experience, is often relegated to the realm of pseudoscience or mysticism by the mainstream psychological establishment. This double standard reflects a deep-seated insecurity within academic and medical psychology about engaging with phenomena that resist easy quantification or empirical verification. There is a pervasive fear of straying too far from the narrow confines of what can be measured, controlled, and reduced to standardized formulas. Ironically, this insecurity persists even as cutting-edge research in fields like neuroscience and cognitive psychology increasingly validates many of Jung's once-marginalized ideas. Concepts like “implicit memory,” “event-related potentials,” and “predictive processing” bear striking resemblances to Jungian notions of the unconscious mind, while advanced brain imaging techniques confirm the neurological basis of personality frameworks like the Myers-Briggs Type Indicator (MBTI). Yet rather than acknowledging the pioneering nature of Jung's insights, the psychological establishment often repackages these ideas in more palatable, “scientific” terminology. This aversion to intuition and subjective experience is hardly unique to psychotherapy. Across the sciences, there is a widespread mistrust of knowledge that cannot be reduced to quantifiable data points and mathematical models. However, some of the most transformative scientific advances have emerged from precisely this kind of intuitive, imaginative thinking. Albert Einstein's theory of relativity, for instance, emerged not from empirical data, but from a thought experiment – an act of pure imagination. The physicist David Bohm's innovative theories about the implicate order of the universe were rooted in a profoundly intuitive understanding of reality. And the mathematician Srinivasa Ramanujan attributed his brilliant insights to visions from a Hindu goddess – a claim that might be dismissed as delusional in a clinical context, but is celebrated as an expression of his unique genius. Psychotherapy should not abandon empirical rigor or the scientific method, but rather expand its understanding of what constitutes meaningful evidence. By making room for intuitive insights, subjective experiences, and phenomenological explorations alongside quantitative data and experimental findings, the field can develop a richer, more multidimensional understanding of the human mind and the process of psychological transformation. This expansive, integrative approach is necessary for psychotherapy to rise to the challenges of our time – the crisis of meaning and authenticity in an increasingly fragmented world, the epidemic of mental illness and addiction, and the collective traumas of social oppression and ecological devastation. Only by honoring the full spectrum of human knowledge and experience can we hope to catalyze the kind of deep, lasting change that our world so desperately needs. It is a particular vexation of mine that academic psychology is so hostile to the vague but perennial ideas about the unconscious that Jung and others posited. Now neurology is re-validating Jungian concepts under different names like “implicit memory”, “event-related potentials”, and “secondary and tertiary consciousness”, while qEEG brain maps are validating the underlying assumptions of the Jungian-derived MBTI. Yet the academy still cannot admit they were wrong and Jung was right, even as they publish papers in “premiere” academic journals like The Lancet that denounce Jung as pseudoscience while repurposing his ideas. This is another example of hypocrisy. Academia seems to believe its publications have innate efficacy and ethics as long as the proper rituals of psychological research are enacted. If you cite your sources, review recent literature in your echo chamber, disclose financial interests, and profess ignorance of your profession's history and the unethical systems funding your existence, then you are doing research correctly. But the systems paying for your work and existence are not mere “financial interests” – that's just business! This is considered perfectly rational, as long as one doesn't think too deeply about it. Claiming “I don't get into that stuff” or “I do academic/medical psychology” has become a way to defend oneself from not having a basic understanding of how humans and cultures are traumatized or motivated, even while running universities and hospitals. The attitude seems to be: “Let's just keep handing out CBT and drugs for another 50 years, ‘rationally' and ‘evidence-based' of course, and see how much worse things get in mental health.” No wonder outcomes and the replication crisis worsen every year, even as healthcare is ostensibly guided by rational, empirical forces. Academia has created a model of reality called science, applied so single-mindedly that they no longer care if the outcomes mirror those of the real world science was meant to serve! Academic and medical psychology have created a copy of the world they interact with, pretending it reflects reality while it fundamentally cannot, due to the material incentives driving it. We've created a scientific model meant to reflect reality, but mistake it for reality itself. We reach in vain to move objects in the mirror instead of putting the mirror away and engaging with what's actually there. How do we not see that hyper-rationalism is just another form of religion, even as we tried to replace religion with it? This conception of psychology is not only an imaginary model, but actively at war with the real, cutting us off from truly logical, evidence-based pathways we could pursue. It wars with objective reality because both demand our total allegiance. We must choose entirely between the object and its reflection, god and idol. We must decide if we want the uncertainty of real science or the imaginary sandbox we pretend is science. Adherence to this simulacrum in search of effective trauma and mental illness treatments has itself become a cultural trauma response – an addiction to the familiar and broken over the effective and frightening. This is no different than a cult or conspiracy theory. A major pillar of our civilization would rather perpetuate what is familiar and broken than dare to change. Such methodological fundamentalism is indistinguishable from religious devotion. We have a group so committed to their notion of the rational that they've decided reason and empiricism should no longer be beholden to reality. How is our approach to clinical psychology research any different than a belief in magic? The deflections of those controlling mainstream psychology should sound familiar – they are the same ego defenses we'd identify in a traumatized therapy patient. Academic psychology's reasoning is starting to resemble what it would diagnose as a personality disorder: “It's not me doing it wrong, even though I'm not getting the results I want! It's the world that's wrong by not enabling my preferred approach. Effective practitioners must be cheating or deluded. Those who do it like me are right, though none of us get good results. We'd better keep doing it our way, but harder.” As noted in my Healing the Modern Soul series, I believe that since part of psychology's role is to functionally define the “self”, clinical psychology is inherently political. Material forces will always seek to define and control what psychology can be. Most healthy definitions of self threaten baseless tradition, hierarchy, fascism, capital hoarding, and the co-opting of culture to manipulate consumption. Our culture is sick, and thus resistant to a psychology that would challenge its unhealthy games with a coherent sense of self. Like any patient, our culture wants to deflect and fears the first step of healing: admitting you have a problem. That sickness strokes the right egos and lines the right pockets, a societal-scale version of Berne's interpersonal games. Our current psychological paradigm requires a hierarchy with one group playing sick, emotional child to the other's hyper-rational, all-knowing parent. The relationship is inherently transactional, and we need to make it more authentic and collaborative. I have argued before  that one of the key challenges facing psychotherapy today is the fragmentation and complexity of modern identity. In a globalized, digitally-connected world, we are constantly navigating a myriad of roles, relationships, and cultural contexts, each with its own set of expectations and demands. Even though most people would agree that our system is bad the fragmentary nature of the postmodern has left us looking through a kaleidoscope. We are unable to agree on hero, villain, cause, solution, framework or label. This fragmentation leads to a sense of disconnection and confusion, a feeling that we are not living an authentic or integrated life. The task of psychotherapy, in this context, is to help individuals develop a more coherent and resilient sense of self, one that can withstand the centrifugal forces of modern existence. Psychotherapy can become a new mirror to cancel out the confusing reflections of the kaleidoscope. We need a new better functioning understanding of self in psychology for society to see the self and for the self to see clearly our society. The Fragmentation of Psychotherapy: Reconnecting with Philosophy and Anthropology To reclaim its soul and relevance, psychotherapy must reconnect with its philosophical and anthropological roots. These disciplines offer essential perspectives on the nature of human existence, the formation of meaning and identity, and the cultural contexts that shape our psychological realities. By reintegrating these broader frameworks, we can develop a more holistic and nuanced understanding of mental health that goes beyond the narrow confines of symptom management. Many of the most influential figures in the history of psychotherapy have argued for this more integrative approach. Irvin Yalom, for instance, has long championed an existential orientation to therapy that grapples with the fundamental questions of human existence – death, freedom, isolation, and meaninglessness. Erik Erikson's psychosocial theory of development explicitly situated psychological growth within a broader cultural and historical context. Peter Levine's work on trauma healing draws heavily from anthropological insights into the body's innate capacity for self-regulation and resilience. Carl Jung, perhaps more than any other figure, insisted on the inseparability of psychology from broader humanistic inquiry. His concepts of the collective unconscious and archetypes were rooted in a deep engagement with mythology, anthropology, and comparative religion. Jung understood that individual psychological struggles often reflect larger cultural and spiritual crises, and that healing must address both personal and collective dimensions of experience. Despite the profound insights offered by these thinkers, mainstream psychotherapy has largely ignored their calls for a more integrative approach. The field's increasing alignment with the medical model and its pursuit of “evidence-based” treatments has led to a narrow focus on standardized interventions that can be easily quantified and replicated. While this approach has its merits, it often comes at the cost of deeper engagement with the philosophical and cultural dimensions of psychological experience. The relationship between psychology, philosophy, and anthropology is not merely a matter of academic interest – it is essential to the practice of effective and meaningful therapy. Philosophy provides the conceptual tools to grapple with questions of meaning, ethics, and the nature of consciousness that are often at the heart of psychological distress. Anthropology offers crucial insights into the cultural shaping of identity, the diversity of human experience, and the social contexts that give rise to mental health challenges. By reconnecting with these disciplines, psychotherapy can develop a more nuanced and culturally informed approach to healing. This might involve: Incorporating philosophical inquiry into the therapeutic process, helping clients explore questions of meaning, purpose, and values. Drawing on anthropological insights to understand how cultural norms and social structures shape psychological experience and expressions of distress. Developing more holistic models of mental health that account for the interconnectedness of mind, body, culture, and environment. Fostering dialogue between psychotherapists, philosophers, and anthropologists to enrich our understanding of human experience and suffering. Training therapists in a broader range of humanistic disciplines to cultivate a more integrative and culturally sensitive approach to healing. The reintegration of philosophy and anthropology into psychotherapy is not merely an academic exercise – it is essential for addressing the complex psychological challenges of our time. As we grapple with global crises like climate change, political polarization, and the erosion of traditional sources of meaning, we need a psychology that can engage with the big questions of human existence and the cultural forces shaping our collective psyche. By reclaiming its connections to philosophy and anthropology, psychotherapy can move beyond its current crisis and reclaim its role as a vital force for individual and collective healing. In doing so, it can offer not just symptom relief, but a deeper engagement with the fundamental questions of what it means to be human in an increasingly complex and interconnected world. References: Binkley, S. (2007). Getting loose: Lifestyle consumption in the 1970s. Duke University Press. Cipriani, A., Furukawa, T. A., Salanti, G., Chaimani, A., Atkinson, L. Z., Ogawa, Y., … & Geddes, J. R. (2018). Comparative efficacy and acceptability of 21 antidepressant drugs for the acute treatment of adults with major depressive disorder: a systematic review and network meta-analysis. The Lancet, 391(10128), 1357-1366. Cushman, P. (1995). Constructing the self, constructing America: A cultural history of psychotherapy. Boston: Addison-Wesley. Davies, W. (2014). The limits of neoliberalism: Authority, sovereignty and the logic of competition. Sage. Fisher, M. (2009). Capitalist realism: Is there no alternative?. John Hunt Publishing. Hillman, J. (1992). The thought of the heart and the soul of the world. Spring Publications. Kirsch, I. (2010). The emperor's new drugs: Exploding the antidepressant myth. Basic Books. Layton, L. (2009). Who's responsible? Our mutual implication in each other's suffering. Psychoanalytic Dialogues, 19(2), 105-120. Penny, L. (2015). Self-care isn't enough. We need community care to thrive. Open Democracy. Retrieved from https://www.opendemocracy.net/en/transformation/selfcare-isnt-enough-we-need-community-care-to-thrive/ Rose, N. (2019). Our psychiatric future: The politics of mental health. John Wiley & Sons. Samuels, A. (2014). Politics on the couch: Citizenship and the internal life. Karnac Books. Shedler, J. (2018). Where is the evidence for “evidence-based” therapy?. Psychiatric Clinics, 41(2), 319-329. Sugarman, J. (2015). Neoliberalism and psychological ethics. Journal of Theoretical and Philosophical Psychology, 35(2), 103. Watkins, M., & Shulman, H. (2008). Toward psychologies of liberation. Palgrave Macmillan. Whitaker, R. (2010). Anatomy of an epidemic: Magic bullets, psychiatric drugs, and the astonishing rise of mental illness in America. Broadway Books. Winerman, L. (2017). By the numbers: Antidepressant use on the rise. Monitor on Psychology, 48(10), 120. Suggested further reading: Bordo, S. (2004). Unbearable weight: Feminism, Western culture, and the body. University of California Press. Cacioppo, J. T., & Patrick, W. (2008). Loneliness: Human nature and the need for social connection. WW Norton & Company. Deleuze, G., & Guattari, F. (1988). A thousand plateaus: Capitalism and schizophrenia. Bloomsbury Publishing. Fanon, F. (2007). The wretched of the earth. Grove/Atlantic, Inc. Foucault, M. (1988). Madness and civilization: A history of insanity in the age of reason. Vintage. Freire, P. (1970). Pedagogy of the oppressed. Bloomsbury publishing USA. Fromm, E. (1955). The sane society. Routledge. Hari, J. (2018). Lost connections: Uncovering the real causes of depression–and the unexpected solutions. Bloomsbury Publishing USA. Herman, J. L. (2015). Trauma and recovery: The aftermath of violence–from domestic abuse to political terror. Hachette UK. hooks, b. (2014). Teaching to transgress. Routledge. Illouz, E. (2008). Saving the modern soul: Therapy, emotions, and the culture of self-help. Univ of California Press. Laing, R. D. (1960). The divided self: An existential study in sanity and madness. Penguin UK. Martín-Baró, I. (1996). Writings for a liberation psychology. Harvard University Press. McKenzie, K., & Bhui, K. (Eds.). (2020). Institutional racism in psychiatry and clinical psychology: Race matters in mental health. Springer Nature. Metzl, J. M. (2010). The protest psychosis: How schizophrenia became a black disease. Beacon Press. Orr, J. (2006). Panic diaries: A genealogy of panic disorder. Duke University Press. Scaer, R. (2014). The body bears the burden: Trauma, dissociation, and disease. Routledge. Szasz, T. S. (1997). The manufacture of madness: A comparative study of the inquisition and the mental health movement. Syracuse University Press. Taylor, C. (2012). Sources of the self: The making of the modern identity. Cambridge University Press. Teo, T. (2015). Critical psychology: A geography of intellectual engagement and resistance. American Psychologist, 70(3), 243. Tolleson, J. (2011). Saving the world one patient at a time: Psychoanalysis and social critique. Psychotherapy and Politics International, 9(2), 160-170.

G - Mateus brings the heat on hot Flag Day in Bed-Stuy. Kicking off the Father's day weekend with a mix of Afrobeat, Latin Heat, Modern Soul and Summer Time Vibes/. Featuring new music from Nubyan Twist, Altin Gun, Johnny Burgos, Anthony Nicholson and Quantic.For more info and tracklisting, visit: https://thefaceradio.com/in-the-pocket/Tune into new broadcasts of In The Pocket, LIVE, Fridays from 12 - 2 PM EST / 5 - 7 PM GMT.//Dig this show? Please consider supporting The Face Radio: http://support.thefaceradio.com Support The Face Radio with PatreonSupport this show http://supporter.acast.com/thefaceradio. Join the family at https://plus.acast.com/s/thefaceradio. Hosted on Acast. See acast.com/privacy for more information.

This is the Appendix to the Healing the Modern Soul Series that you can find below   Part 1 - https://gettherapybirmingham.podbean.com/e/%f0%9f%92healing-the-modern-soul-finding-meaning-in-a-world-of-broken-images/ Part 2 - https://gettherapybirmingham.podbean.com/e/healing-the-modern-soul-part-2-the-philosophy-of-psychology/ Part 3 - https://gettherapybirmingham.podbean.com/e/%f0%9f%98suffering-without-screaming-healing-the-modern-soul-part-3 Part 4 - https://gettherapybirmingham.podbean.com/e/%f0%9f%8chealing-the-modern-soul-part-4-poetry-of-the-spheres/

Soul Explosion presents the Vinyl Grooves, as part of Sets on the Beach. Soul Music, Modern Soul 70's, Disco, Piano House, played out live at Beach Street Felixstowe, in the sunshine

Healing the Modern Soul is a series about how clinical psychology will haave to change and confront its past if it is to remain relevant in the future. Part 1    Part 2    Part 3     Part 4      Healing the Modern Soul Appendix    "Spheres of the Self: Navigating Identity, Emotions, and Relationships in Therapy" Art: Are Everyone Stands Under His Own Dome of Heaven Anselm Kiefer German In this thought-provoking podcast, we explore the complex interplay between the self, emotions, and relationships through the lens of Peter Sloterdijk's spherology and the history of Western thought. Each episode delves into the ways in which individuals construct and inhabit their own "spheres" of meaning, and how these spheres shape their sense of identity, emotional experiences, and interpersonal dynamics. We examine how the binary opposition between the self and the other, and between reason and emotion, has influenced therapeutic approaches throughout history, and how contemporary theories and practices are challenging these dichotomies. Our expert guests, including therapists, philosophers, and cultural critics, offer insights into the fluid, dynamic nature of the self and the importance of recognizing the complex interplay between individual and collective spheres.   https://gettherapybirmingham.com/ Through case studies, personal anecdotes, and philosophical reflections, we explore how therapy can help individuals navigate the challenges of constructing and maintaining a coherent sense of self in an increasingly globalized, technologically mediated, and ecologically fragile world. We discuss the role of emotions, relationships, and embodied experiences in shaping the self, and how therapists can support clients in developing more flexible, adaptive, and inclusive spheres of meaning. Whether you're a therapist, a philosopher, or simply someone interested in the mysteries of the human psyche, this podcast offers a stimulating and accessible exploration of the complex dynamics of selfhood and relationality in the contemporary world. Hashtags: #spherology #selfhood #identity #emotions #relationships #therapy #philosophy #culture #poststructuralism #deconstruction #globalization #technology #ecology #embodiment #adaptability #inclusivity #Sloterdijk #binaryopposition #reasonandemotion #psychotherapy https://gettherapybirmingham.com/ #sloterdijk #theory #philosophy #spheres #walterbenjamin #frankfurtschool #therapy #simulacrum #psychology #anthropology

Healing the Modern Soul is a series about how clinical psychology will haave to change and confront its past if it is to remain relevant in the future. Part 1    Part 2    Part 3     Part 4      Healing the Modern Soul Appendix    The Role of Psychotherapy as a Third Space and Meaning-Making System   Psychotherapy can be seen as a third space that exists outside of the dogmas of both science and religion, serving as a bridge between our medical and spiritual needs. In this space, therapists and clients engage in a process of meaning-making that allows the inner world and understanding of the self to better reflect the reality of the outer world.   This process of meaning-making occurs through both conscious thought, which is aware of time and language, and implicit memory, which is only aware of our somatic and deep emotional cues that can only partially be known by the conscious mind. In this way, psychotherapy itself can be considered a kind of simulacra, a symbol that does not point to an original source of meaning, but rather serves as a guide to help individuals navigate their own unique experiences and challenges.   #PsychotherapyFuture #MentalHealthRevolution #ThirdSpacePsychology #IntegrativePsychotherapy #ScienceAndSpirituality #MeaningMakingProcess #ImplicitMemoryHealing #ConsciousAndUnconscious #SelfDiscoveryJourney #PsychotherapyEvolution #HealingTrauma #HumanExperienceInsights #CompassionatePsychotherapy #HolisticMentalHealth #TransformativePsychology Suffering Without Screaming In the first part of this series, we explored the concept of the modern world as a simulacrum, a copy without an original, and how this phenomenon is related to the increasing emphasis on hyper-rationality and objectivity in our culture. We also discussed how the work of philosophers and psychologists, as observed by Friedrich Nietzsche, can reveal their own fears and insecurities through their insistence on perfect logic and objectivity. In the second part of the series we discussed the need for a coherent sense of self in new therapy models and a dialectical relationship between the self and the world. William Gibson,  Memory Palace When we were only several hundred-thousand years old, we built stone circles, water clocks. Later, someone forged an iron spring. Set clockwork running. Imagined grid-lines on a globe. Cathedrals are like machines to finding the soul; bells of clock towers stitch the sleeper's dreams together. You see; so we've always been on our way to this new place—that is no place, really—but it is real. It's our nature to represent: we're the animal that represents, the sole and only maker of maps. And if our weakness has been to confuse the bright and bloody colors of our calendars with the true weather of days, and the parchment's territory of our maps with the land spread out before us—never mind. We have always been on our way to this new place—that is no place, really—but it is real. The Simulacra Effect and the Disconnect from Felt Experience The simulacra effect, as described by Jean Baudrillard, is a result of our culture's increasing emphasis on hyper-rationality and objectivity. As we prioritize logical and rational thinking over subjective experiences and emotions, we create a world that feels hyper-real, yet simultaneously disconnected from our authentic selves. Nietzsche recognized this phenomenon in the work of philosophers and psychologists who claimed to have discovered objective truths through pure logic and reason. He argued that the more these thinkers insisted on their own rationality and objectivity, the more they revealed their own madness and disconnection from reality. In today's world, we find ourselves in a similar situation. On the surface, everything appears normal and rational, but there is an underlying sense of wrongness or disconnection that we struggle to articulate. This is because our culture has taught us to prioritize objective, rational thinking over our subjective, felt experiences. As individuals and as a society, we must reconnect with our felt experiences to recognize and address the insanity that surrounds us. This requires us to embrace our emotions, intuitions, and subjective perceptions, even when they seem to contradict the dominant narrative of rationality and objectivity. Psychotherapy, as a discipline, must play a crucial role in helping individuals engage with their felt experiences, even if it means navigating the complex and often paradoxical relationship between the rational and the subjective. By doing so, therapy can help individuals develop a more authentic sense of self and a deeper understanding of their place in the world. The Dangers of Denying the Self in Psychotherapy Models In the second part of this series, we explored how different models of psychotherapy reveal their own assumptions and biases about the nature of the self and the goals of therapy. By examining these models through the lens of Nietzsche's critique, we can identify potentially dangerous or dehumanizing approaches to treatment. One particularly concerning example is Applied Behavior Analysis (ABA), a common approach to treating autism spectrum disorders. In the ABA model, the self is reduced to a collection of observable behaviors, with little or no consideration for the individual's inner world, emotions, or subjective experiences. This approach is deeply problematic, as it essentially denies the existence of a soul or psyche in individuals with autism or other neurodivergent conditions. By focusing solely on external behaviors and reinforcing "desirable" actions through rewards and punishments, ABA fails to recognize the inherent humanity and agency of the individuals it seeks to treat. In contrast, a truly effective and ethical model of psychotherapy must acknowledge and support the development of a coherent sense of self, while also recognizing the existence of other selves in the world. Therapy should be a dialectical process, helping individuals navigate the complex relationship between their inner world and the external reality they inhabit. This is particularly important for individuals who may not fit neatly into the objective, outcome-oriented modes of expression and socialization that dominate our culture. Rather than discounting or suppressing their unique perspectives and experiences, therapy should encourage and support the development of their authentic selves. The Case of the Autistic Child and Neuromodulation To illustrate the importance of a holistic and integrative approach to psychotherapy, let us consider the case of an autistic child who experiences sensory overwhelm and distress when exposed to cold temperatures. In a traditional ABA approach, the focus would be on modifying the child's behavior through rewards and punishments, with the goal of reducing the outward expression of distress. However, this approach fails to address the underlying neural and sensory processing issues that contribute to the child's experience of overwhelm. By contrast, a neuromodulation approach, such as that described in the case study involving QEEG brain mapping, seeks to identify and target the specific areas of neural dysfunction that are contributing to the child's distress. In this case, the QEEG brain map revealed a disconnect between the thalamus, which processes sensory information, and the long-term memory regions of the brain. By using neuromodulation techniques to bridge this gap and facilitate communication between these areas, the therapists were able to help the child process and integrate their sensory experiences more effectively, leading to a reduction in distress and an increased ability to tolerate cold temperatures. This case study highlights the importance of looking beyond surface-level behaviors and considering the complex interplay of neurological, sensory, and emotional factors that shape an individual's experience of the world. By addressing these underlying issues, rather than simply trying to suppress or modify outward expressions of distress, psychotherapy can help individuals to develop a greater sense of self-regulation, resilience, and overall well-being. The Role of Implicit Memory in Shaping Our Sense of Self To effectively address the complexities of the modern soul, psychotherapy must also grapple with the role of implicit memory in shaping our sense of self and our relationship to the world. Implicit memory, also known as the unconscious or subcortical brain processes, encompasses the vast array of experiences, emotions, and assumptions that operate beneath the level of conscious awareness. These implicit memories can have a profound impact on our behavior, relationships, and overall well-being, often in ways that we struggle to understand or articulate. They may manifest as trauma responses, maladaptive patterns of thinking and behavior, or a pervasive sense of disconnection from ourselves and others. Effective psychotherapy must find ways to access and work with these implicit memories, helping individuals to process and integrate their experiences in a way that promotes healing and growth. Different Types of Memory and Therapeutic Approaches One key insight in understanding the role of implicit memory in psychotherapy is recognizing that there are different types of memory, each requiring distinct therapeutic approaches to effectively treat the associated trauma or dysfunction. Relational memory: This type of memory encompasses our assumptions about communication, identity, and how we want to be perceived by others. Individuals with attachment disorders or relational trauma may have impaired functional memory, leading to maladaptive patterns in their interactions with others. Therapies that focus on building secure attachments, such as emotionally focused therapy (EFT) or interpersonal psychotherapy (IPT), can be particularly effective in addressing relational memory issues. Visual-spatial memory: This type of memory is associated with flashbacks and vivid re-experiencing of traumatic events. While relatively rare, visual-spatial memory trauma can be highly distressing and debilitating. Treatments like eye movement desensitization and reprocessing (EMDR) and prolonged exposure therapy (PE) have been shown to be effective in processing and integrating these traumatic memories. Kinesthetic memory: This type of memory is stored in the body and is related to how we budget energy and respond to stress. Somatic therapies, such as sensorimotor psychotherapy and somatic experiencing, can help individuals reconnect with their bodily sensations and develop greater self-regulation and resilience in the face of stress and trauma. Cognitive-emotional memory: This type of memory is associated with self-referential processes, such as problem-solving, obsessing, and rumination. Cognitive-behavioral therapies (CBT) and mindfulness-based approaches can be effective in addressing maladaptive thought patterns and promoting more flexible and adaptive ways of relating to one's internal experience. By understanding the different types of memory involved in trauma and psychological distress, therapists can develop more targeted and effective interventions that address the specific needs of each individual client. The Complexity of the Unconscious and the Limitations of Language While different psychotherapeutic approaches have their own conceptions of the unconscious, it is important to recognize that implicit memory cannot be perfectly mapped or described using language alone. The unconscious is a vast and complex realm that operates beneath the level of conscious awareness, and our attempts to understand and articulate its workings will always be limited by the constraints of language and cognition. In many ways, the relationship between the conscious mind and the unconscious can be likened to that between a democratic government and its constituents. Just as a democracy relies on elected representatives to make decisions on behalf of the larger population, our conscious mind relies on simplified models and representations of the unconscious to guide our thoughts and behaviors. Similarly, the unconscious can be compared to a graphics processing unit (GPU) in a computer, which is optimized for handling complex and repetitive tasks, such as rendering images or processing large datasets. In contrast, the conscious mind is more like a central processing unit (CPU), which is better suited for handling novel and sequential tasks that require flexibility and adaptability. While the CPU (conscious mind) may be the "decision-maker," it relies heavily on the GPU (unconscious) to provide the raw data and processing power needed to navigate the complexities of the world around us. Attempting to understand the unconscious solely through the lens of conscious, language-based reasoning would be like trying to understand the inner workings of a GPU using only the tools and concepts of CPU programming. The Influence of Silicon Valley and Corporate Interests on Mental Health This brings us to the problematic assumptions underlying certain models of psychotherapy, which are deeply embedded in the broader cultural and economic forces that shape our understanding of mental health and well-being. In particular, the influence of Silicon Valley and corporate interests on the field of psychology has led to a growing emphasis on treating individuals as programmable entities, much like computers or robots. This perspective is rooted in the belief that with enough data and processing power, human behavior can be predicted, controlled, and optimized. We see this belief reflected in the development of large language models (LLMs) and other AI technologies, which are often presented as capable of replicating or even surpassing human intelligence and creativity. However, this view fundamentally misunderstands the nature of human consciousness and agency, reducing the complexity of the human mind to a set of algorithms and data points. The notion that robots can be made into people through advances in AI and computing power is deeply misguided, as it fails to recognize the fundamental differences between human consciousness and machine learning. At the same time, the idea that people can be reduced to robots through behavioral conditioning and programming is equally dangerous, as it denies the inherent humanity and agency of individuals. These assumptions are not only flawed but also deeply dehumanizing, as they prioritize measurable outcomes and "optimal" functioning over the rich and complex inner lives of individuals. By treating people as objects to be fixed or optimized, rather than as meaning-making beings with unique subjective experiences, we risk perpetuating a culture of alienation, disconnection, and suffering. The Danger of Prioritizing Suffering Over Healing The case of the autistic child also raises important questions about the goals and priorities of psychotherapy in the modern world. In a culture that prioritizes hyper-rationality, objectivity, and measurable outcomes, there is a risk of reducing the complexity of human experience to a set of behaviors to be modified or eliminated. This approach can lead to a dangerous prioritization of suffering over healing, where the goal of therapy becomes to help individuals endure their distress without expressing it, rather than to address the underlying causes of their suffering and promote genuine growth and transformation. The idea that therapy should aim to help people "suffer without screaming" is a deeply troubling direction for the profession to take. It reflects a dehumanizing view of individuals as objects to be fixed or controlled, rather than as complex, meaning-making beings with inherent worth and dignity. Instead, psychotherapy should strive to create a safe and supportive space for individuals to explore their experiences, to develop a greater understanding of themselves and their place in the world, and to cultivate the skills and resources needed to navigate life's challenges with resilience, authenticity, and grace. This requires a willingness to sit with the full spectrum of human experience, including the painful, messy, and often paradoxical aspects of the self and the world. It also requires a recognition of the inherent value and wisdom of each individual's unique perspective and life journey, and a commitment to honoring and supporting their growth and development in a way that is grounded in their own values, needs, and aspirations. Screaming without Suffering The simulacra effect, as described by Baudrillard and anticipated by Nietzsche, is a direct consequence of our culture's increasing emphasis on hyper-rationality, objectivity, and the denial of subjective experience. As psychotherapists and as a society, we must resist the temptation to reduce the complexity of the human mind to a set of behaviors or data points, and instead embrace the inherent messiness and uncertainty of the human condition. By reconnecting with our felt experiences, acknowledging the existence of the self and other selves in the world, and challenging the dominant paradigms of mental health treatment, we can begin to navigate the complexities of the modern soul and find a sense of authenticity and meaning in an increasingly disconnected world. This requires a willingness to engage with the paradoxes and contradictions that arise when we attempt to bridge the gap between the rational and the subjective, the individual and the collective, the inner world and the external reality. It is a difficult and ongoing process, but one that is essential if we are to create a more humane and fulfilling vision of mental health and well-being in the 21st century. As we have explored throughout this series, the role of psychotherapy in navigating the modern soul is both complex and essential. By embracing a holistic and integrative approach that recognizes the full complexity of the human experience, therapists can help individuals to develop a more authentic and meaningful sense of self, one that is grounded in their own unique values, experiences, and relationships. This process of self-discovery and healing is not always comfortable or easy, but it is necessary if we are to resist the dehumanizing forces of hyper-rationality, objectivity, and corporate interest that threaten to reduce the richness and diversity of human experience to a set of measurable outcomes and data points. Ultimately, the goal of psychotherapy in the modern world should be to help individuals to connect with their own inner wisdom and resilience, to find meaning and purpose in their lives, and to contribute to the creation of a more compassionate and authentic society. By working together to navigate the complexities of the modern soul, we can begin to heal the wounds of disconnection and alienation, and to create a world that truly honors the full spectrum of human experience. In the end, it is our capacity for love, empathy, and genuine human connection that will guide us through the challenges of the modern world. While pain and suffering may be inevitable, it is our ability to love and be loved that gives our lives meaning and purpose. As we strive to navigate the complexities of the modern soul, let us remember that we have the power to choose love over fear, connection over isolation, and authenticity over simulacra. For in doing so, we not only heal ourselves but also contribute to the healing of the world around us.  "Between stimulus and response there is a space. In that space is our power to choose our response. In our response lies our growth and our freedom" -Viktor E. Frankl   References and Further Reading: Baudrillard, J. (1981). Simulacra and simulation. University of Michigan Press. Bhabha, H. K. (1994). The location of culture. Routledge. Deleuze, G. (1968). Difference and repetition. Columbia University Press. Gibson, W. (1984). Neuromancer. Ace Books. Freud, S. (1923). The ego and the id. W.W. Norton & Company. Jung, C. G. (1933). Modern man in search of a soul. Routledge. Nietzsche, F. (1882). The gay science. Vintage. Porges, S. W. (2011). The polyvagal theory: Neurophysiological foundations of emotions, attachment, communication, and self-regulation. W.W. Norton & Company. Schore, A. N. (2019). The development of the unconscious mind. W.W. Norton & Company. Siegel, D. J. (2010). The mindful therapist: A clinician's guide to mindsight and neural integration. W.W. Norton & Company. van der Kolk, B. (2014). The body keeps the score: Brain, mind, and body in the healing of trauma. Viking. Yalom, I. D. (1980). Existential psychotherapy. Basic Books. Žižek, S. (1989). The sublime object of ideology. Verso. Baudrillard, J. (1994). The illusion of the end. Stanford University Press. Deleuze, G., & Guattari, F. (1980). A thousand plateaus: Capitalism and schizophrenia. University of Minnesota Press. Foucault, M. (1975). Discipline and punish: The birth of the prison. Vintage Books. Lacan, J. (1966). Écrits. W.W. Norton & Company. Lyotard, J.-F. (1979). The postmodern condition: A report on knowledge. University of Minnesota Press. Saussure, F. (1916). Course in general linguistics. Columbia University Press. Derrida, J. (1967). Of grammatology. Johns Hopkins University Press. Nietzsche, F. (1887). On the genealogy of morality. Hackett Publishing Company. Heidegger, M. (1927). Being and time. Harper Perennial Modern Classics. Sartre, J.-P. (1943). Being and nothingness. Washington Square Press. Camus, A. (1942). The stranger. Vintage International.26. Dostoevsky, F. (1866). Crime and punishment. Penguin Classics. Kafka, F. (1915). The metamorphosis. Classix Press. Borges, J. L. (1944). Ficciones. Grove Press. Calvino, I. (1972). Invisible cities. Harcourt Brace Jovanovich. Eco, U. (1980). The name of the rose. Harcourt. Damasio, A. (1994). Descartes' error: Emotion, reason, and the human brain. Putnam. Panksepp, J. (1998). Affective neuroscience: The foundations of human and animal emotions. Oxford University Press. LeDoux, J. (1996). The emotional brain: The mysterious underpinnings of emotional life. Simon & Schuster. Solms, M., & Turnbull, O. (2002). The brain and the inner world: An introduction to the neuroscience of subjective experience. Other Press. Fonagy, P., Gergely, G., Jurist, E. L., & Target, M. (2002). Affect regulation, mentalization, and the development of the self. Other Press. Stern, D. N. (1985). The interpersonal world of the infant: A view from psychoanalysis and developmental psychology. Basic Books. Tronick, E. (2007). The neurobehavioral and social-emotional development of infants and children. W.W. Norton & Company. Beebe, B., & Lachmann, F. M. (2014). The origins of attachment: Infant research and adult treatment. Routledge. Schore, J. R., & Schore, A. N. (2008). Modern attachment theory: The central role of affect regulation in development and treatment. Clinical Social Work Journal, 36(1), 9-20. Ogden, P., Minton, K., & Pain, C. (2006). Trauma and the body: A sensorimotor approach to psychotherapy. W.W. Norton & Company.  

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

Brendan is back again with another show that includes some beauties from a sampling of Modern Soul, Northern Soul, Motown and a mod tune or two as well. There's also new music to bring from both the Jalapeno and Ramrock Records labels.Tune into new broadcasts of ModnSoul, LIVE, Opposite Tuesdays of from 4 – 6 PM EST / 9 - 11 PM GMT.For more info visit: https://thefaceradio.com/modnsoul///Dig this show? Please consider supporting The Face Radio: http://support.thefaceradio.com Support The Face Radio with PatreonSupport this show http://supporter.acast.com/thefaceradio. Join the family at https://plus.acast.com/s/thefaceradio. Hosted on Acast. See acast.com/privacy for more information.

A New Year's Eve special edition of The Music Box originally broadcast LIVE!! on Starpoint Radio......www.starpointradio.com.  A one-off all vinyl special playing 70's/80's Modern Soul/Boogie/Disco!  I hope you enjoy the selections.Little Anthony – Love's The Only Way To Survive (US MCA Songbird LP “Daylight” 1980)The Next Movement – Crazy ‘Bout Your Lovin' (US GEC LP “Never Stop Dancing!” 1980)Straight Jacket – The Greatest Part Of Loving You (US Showboat Records 7” 1980)Cecil Lyde – I'll Make It On My Own (US Alwest Records 7” 1981)Windjammer – I Write This Letter (US MCA Records LP “Windjammer” 1982)True Image – Keep Me Dancing (US Willkerr 12” 1981)Rumple-Stilts-Skin – I Think I Want To Dance With You (US HEAT Promo 12” 1983)Aquarian Dream – Look Ahead (US Buddah Records 7” 1977)Jewel – Paradise (US Jewel Productions 7” 1981)Horizon – The Don't Make-Em Like You (US AAA Records 7” 1982)David Diggs – Welcome To The Real World (US Palo Alto Jazz LP “Realworld” 1983)Marlena Shaw – I Just Want This Feeling To Last (US South Bay LP “Let Me In Your Life” 1982)Stanley Clarke – Straight To The Top (UK Epic 7” 1982)The O'Jays – Put Our Heads Together (UK TSOP 7” 1983)Colors – Am I Gonna Be The One (US First Take Records 12” 1983)Jazzy Dee – Get On Up (US Laurie Records 12” 1983)Garfield Fleming – Don't Send Me Away (US Becket Records 7” 1981)Caviar – Never Stop Loving You (US Survivor Records 7” 1982)The Whispers – I'm Gonna Love You More (US Solar LP “This Kind Of Lovin'” 1981)Webster Lewis – Let Me Be The One (US Epic Records Promo 7” 1981)Ivan Neville – Dance Your Blues Away (US Cookie Records 7” 1979)Jackie Moore – This Time Baby (UK CBS 7” 1979)Phyllis Hyman – You Know How To Love Me (EU Arista 7” 1979)Motherfox – Fallen Into Love (US Shabang 7” 1981)The Dynamic Upsetters – Make Myself Clear (US Mega Sound Studios 7” 1979)Niteflyte – All About Love (US Ariola Records America 7” 1979)Flame N King & The Bold Ones – Ho Happy Day (US N.Y.C.S. Records 7” 1976)Otis Clay – The Only Way Is Up (US Echo Records 7” 1980)Al Hudson & The Soul Partners – Spread Love (UK ABC Records 12” 1978)Happy New Year to all, thanks for supporting the shows in 2023 and here's to more great music in 2024!Mark

As we celebrate 18 years of grace-centered education at our seminary, join me for a profound conversation with Reverend Dr. Rick Marrs about the daily significance of grace in Lutheran counseling and soul care. Our chat uncovers the rich depths of Lutheran belief and how its timeless wisdom is not only relevant but necessary for today's Christian counseling and pastoral care. We grapple with the challenges that the LCMS community faces in connecting our profound theology with the broader evangelical audience, and we look at the potential for a shared theological journey towards deeper understanding.Navigating the intersection of Christian counseling with secular research, Dr. Marrs and I explore the collaborative roles of pastors and counselors in truly holistic soul care. We take a critical look at the biases that can appear in secular research and discuss how gospel principles could enrich resilience programs, like those used in the military. Our conversation is brought to life with personal stories, emphasizing the mutual respect needed between mental health practitioners and the powerful synergy of biblical wisdom married with secular strategies.To wrap up, we reflect on Martin Luther's theology and its impact on modern pastoral counseling, drawing insights from a recent pastor's retreat in Wittenberg. We ponder the decline of individual confession in Lutheran practice and what that means for the future of our congregations. I share my hopes for the integration of my book "Making Christian Counseling More Christ-Centered" into Christian counseling programs and my desire for increased dialogue between Lutherans and the wider evangelical community. The grace that governs our faith is a daily journey, one that Reverend Dr. Rick Marrs helps us navigate with thoughtful reflection and the wisdom of experience.JOIN OUR NEW ONLINE LEARNING PLATFORM!ENTER CODE - 75ULC2023 for 75% off! Support the showVisit uniteleadership.org

Sintonía: "Hangin´ High" - Big Timers"You´ll Never Be Sorry" - Gerald Sims; "Paint Yourself In The Corner" - The Classic Sullivans; "Without A Doubt" - Major Lance; "Save Your Love For Me" - Vivian Reed; "Nice And Easy" - Barbara Lynn; "Always Be My Baby" - Duponts; "Love, Love, Love" (Alternate Mix) - Donny Hathaway; "Calling For Your Love" - The Enticers; "Better Believe It" - Brenton Wood; "Don´t Let Me Lose This Dream" - Aretha Franklin; "Let Me Prove That I Love You" - The Dynells; "So Very Hard To Go" - Tower Of Power; "One On One" - Prince Phillip Mitchell; "When You Left Heartache Began" - Archie Bell & The Drells; "Beware Of The Stranger" - Hypnotics; "I´ve Got To Come In" - Jean BattleTodas las músicas extraídas de la recopilación "You Better Believe It! (Rare & Modern Soul Gems From The Vaults Of Atlantic, ATCO, Cotillion, Reprise And Warner Bros. 1967-1978) (Warner, 2004)Escuchar audio

Kurtis was back for an incredibly soulful Rendezvous this week, hitting loads of Modern Soul, some Northern, a little bit of Boogie, and more!We also had a brand new one from Wonder 45, that's just been released on The Big AC Records!For more info and tracklisting, visit: https://thefaceradio.com/the-rendezvous/.Tune into new broadcasts of The Rendezvous, LIVE, Sunday from 2 - 4 PM EST / 7 - 9 PM GMT on The Face Radio and Totally Wired Radio.Dig this show? Please consider supporting The Face Radio: http://support.thefaceradio.com.https://linktr.ee/kurtispowers Support The Face Radio with PatreonSupport this show http://supporter.acast.com/thefaceradio. Join the family at https://plus.acast.com/s/thefaceradio. Hosted on Acast. See acast.com/privacy for more information.

quick as you like heres todays modern soul sessions broadcast live on zero radio for you to enjoy again or share with friends weather they like it or now mwhahah more saturday 4 till 6 see ya there x HERES TODAYS PLAYLIST FROM MY MIDWEEK MODERN SOUL SHOW ON ZERO RADIO 1/carol king its to late jay caruso restyling 2/jones girls nights over egypt multitrack rework 3/mf robots what ya saying 4/roz ryan boy where have you been 5/shahlia prospere share my love 6/chic good times rollerskate recut sgt slick 7/art of tones give my love 8/incognito lowdown 9/the bcrew keep on tryin 10/mark capani I believe in miracles 11/erma franklin light my fire 12/teena marie it must be magic m and m mix 13/garys gang knock me out 14/instant funk I got my mind made up barry harris remix 15/el chicano do you want me 16/anthony thomas ill be around dr packer remix 17/sam karlson because of you art of tones remix 18/dj meme century 19/reel people ft angie stone don't stop the music art of tones remix 20/reel people ft tony momrelle buttercup terry hunter remix 21/output/input im in love georgie b remix 22/dc lee be there in the morning 23/sgt slick ft karina chavez I thank you michael gray remix 24/shapeshifters ft obi frankly give me something better aeroplane remix 25/funkatomic party 26/prospect park I got this feeling 27/diana ross thank you eric kupper remix 28/charlie wilson there gos my baby 29/charlie wilson life of the party 30/charlie wilson ooo eee

many thanks for listening to the podcasts and shareing with friends no playlist on this one you will have to shazam em lol deleted it by accident doh ! ill be back wedensday 9 till 12 on the world famous zero radio see you all there x

here its is boys and girls todays live show broadcast on zero radio all the modern soul you could ever need its all free so fill ya boots im back live saturday 4 till 6 see ya there 1/donna allen joy and pain dr packer remix 2/reel people ft tony momrelle amazing 3/curtis hairston i want you all tonight morales club mix 4/della renae youre gonna want me back dave lee disco blend 5/andrea true connection more more more 12inch 6/gq disco nights ( rock freak) 12inch 7/brainstorm lovin is really my game 12 inch 8/dc lee dont forget about love 9/johnny bristol do it to my mind loot jockey ext rework 10/heatwave gangsters on the groove 11/heatwave jitterbuggin 12/dc lee be there in the morning 13/shalia prospere share my love 14/shalia prospere what you need 15/oleta adams hilynur solvi re mix 16/doug willis dancing 2000 dave lee disco remix 17/sheree hicks deep soul syndicate the end original 18/tashan read my mind 19/al mathews fool 20/hues corporation rock the boat 21/eugene record overdose of joy soul merchant edit 22/awb lets go round again mike and tees edit 4 friends edit 23/temptations treat her like a lady 24/simon kennedy back to soul 25/kiko navaro dj pippi ft angela johnson you cant run from my love ext 26/birdie and mark picchiotti ft javi star party life 27/t connection at midnight mike and tees edit for friends edit

Frankie and Paul are in the studio this week for 2 hours of Northern, Modern Soul and mid tempo gems, plus a bit of Yé-Yé from Françoise Hardy and classics from The Kinks & The Equals.Tune into new broadcasts of Blow-Up, Sunday from 8 - 10 AM EST / 1 PM - 3 PM GMT, in association with Brisbane's 4ZZZ.For more info visit: https://thefaceradio.com/blow-up///Dig this show? Please consider supporting The Face Radio: http://support.thefaceradio.com Support The Face Radio with PatreonSupport this show http://supporter.acast.com/thefaceradio. Join the family at https://plus.acast.com/s/thefaceradio. Hosted on Acast. See acast.com/privacy for more information.

This week, Rocdaspot brings the heat to compliment your summer Saturday afternoon. With a wonderful blend of Classic and Modern Soul, Jazz, and up tempo grooves to make your body move.  Tune into new broadcasts of Premium Blend, LIVE, Saturday from Noon - 2 PM EST / 5 - 7 PM GMT.For more info visit: https://thefaceradio.com/premium-blend///Dig this show? Please consider supporting The Face Radio: http://support.thefaceradio.com Support The Face Radio with PatreonSupport this show http://supporter.acast.com/thefaceradio. Join the family at https://plus.acast.com/s/thefaceradio. Hosted on Acast. See acast.com/privacy for more information.

Risk Assessment - Jump,Krewcial & Nimiwari - Whatever It Takes (Radio Edit),Angelo Ferreri - Ask Yourself (Can You Dance),Marc Cotterell - Life On The Street (Jacked Up Mix),Karizma - The Power,Jimmy Read - Music Halls (feat. Konrad),Monoton - Feel The Jack,Diephuis & Eastar feat. Pete Simpson - Make A Way,Alan Scaffardi - Happy Crazy Love(Paolo Faz Remixes),Doug Gomez & Aaron K. Gray - I See You,Louie Vega feat. Elements of Life - Chimi (Tribute to Patrick Adams Mix),Byamm - Shine,Reel People feat. Eric Roberson - Save A Lil Love,Natasha Watts - I Do, I Did, I'm Done,DJ Moy - Downtown,Sounds of Blackness - #Urgonnawin,The R&R Soul Orchestra - I'm So In Love (feat. Brent Carter),Jalen Ngonda - If You Don't Want My Love,Johnnie & Joe - You Can Always Count On Me,Bobby Harden & The Soulful Saints - Bridge of Love,William Bell - The Man in The Street (The Man in the Street: The Complete Yellow Stax Solo Singles (1968-1974)Tunnie Smith - U And Me Together (45),El Anthony - I Want To Be Together With You (45),Annette Snell - I Think I'm Falling In Love (45),Johnny Guitar Watson - A Real Mother For Ya (Ben Liebrand Go To A Disco Mix),T-Groove feat. Maddam Mya - Move Me,

Carrying on the tradition of sharing high caliber music in a high quality format, Mod Marty put together an episode of On Target that will not disappoint. Wall to wall hard-hitting Soul, R&B, Northern Soul, Garage, Beat, and Modern Soul are delivered to you from the groove of the original vinyl spinning at 45 RPM. Don't miss a beat.-----------------------------------------------The playlist is:"Where In The World"The InCrowd- Deram"Every Time I See You I Go Wild"Stevie Wonder- Tamla-Motown"You Got The Power"The Esquires- Wand"Skate Now"Lou Courtney- Riverside"Crazy 'Bout You Baby"Ike & Tina Turner- Blue Thumb"Lonely for you"The Ikettes- Modern"Heart Full Of Soul"The Yardbirds - Columbia"Somebody Help Me"The Spencer Davis Group- Fontana"Why Do I Cry"The Remains- Epic"Boogaloo Investigator"The Exotics- Excello"Keep On Keeping On"The Vibrations- Okeh"Baby Take Me"Chuck Jackson & Maxine Brown- Quality"Ooh Honey Baby"Earl Cosby- Mira"Whole Lot Of Shakin' In My Heart (Since I Met You)"Smokey Robinson & The Miracles- Tamla"Got To Find A Way"Cajun Hart- Warner Brothers"If I Needed Someone"The Kingsmen- Wand"No Response"The Hep Stars- Olga"Writting On The Wall"Five Canadians- Stone"Ordinary Joe"Terry Callier - Cadet"Living In The Footsteps Of Another Girl"The Promises- BRC"Little Old Money Maker"The Meters- Jubilee

Happy 1st Friday of March! Start the afternoon off right with episode #313 of Soul Conversations Radio! The #LeadersOfTheNewCool have yet again dropped straight gems on air for 2 hours...and commercial-free! It gets no better than that. Follow our journey on IG at @SoulConvoRadio & listen LIVE every Tuesday night 8-10pm EST on WPFW 89.3 FM. Show Hosts & Social Media: Soul Conversations Radio: @soulconvoradio | https://www.soulconversationsradio.com/RWEONTHEAIR?!, @rweontheair | @blingualTiffany T, @dmvtiffanytDerrick Weston Brown, @theoriginalderrickwestonbrown Check out the tracklist for episode #313 below: *RWEONTHEAIR?! Vinyl Sets*J Dilla aka Jay Dee Bye. Donuts Stones Throw Records Nancy Wilson Call Me Outta Sight - Nancy Wilson Sings The Hits Blue Note CatalogueRamsey Lewis Camino El Bueno (Album Version) Tequila Mockingbird SME - Columbia Minnie Riperton, Peabo Bryson, Roberta Flack Here We Go Love Lives Forever UMG - EMI Catalogue J Dilla aka Jay Dee One Eleven Donuts Stones Throw RecordsRoy Ayers 2000 Black Ubiquity Tear to a Smile Roy Ayers Show Us A Feeling Gil Scot Heron The Klan Real Eyes Angela Bofill People Make The World Go RoundTeddy Pendergrass (The Blue Notes) Pretty Flower Al Green I'm So Glad You're Mine*Derrick Weston Brown CD DJ Sets* Anthony Valadez Vibrations Audio/Visual: Sounds Inspired by all Things Visual Record Breakin Music Fertile Ground Black Is Black Is....Blackout Studios D'Angelo and The Vanguard Till It's Done (Tutu) Black Messiah SME - RCA Records Label Stevie Wonder Happy Birthday Hotter Than July Universal Music Davina So Good Best Of Both Worlds SME - LOUD/Legacy Adriana Evans Heaven Adriana Evans RCA D'Angelo Everybody Loves The Sunshine Interpretations: Remakes 101 DISTRIBUTION*Tiffany T Curated DJ Sets*Johnny Hammond Los Conquistadores Chocolates Gears-Milestone Records4hero Third Stream Two Pages UMG - Talkin' Loud Kaidi Tatham Carry It Mongo Man An Insight To All Minds First Word Records Madison McFerrin Stay Away (From Me) Stay Away (From Me) MERLIN - MADMCFERRIN MUSIC Blue Lab Beats, Ego Ella May Slow Down Motherland Journey UMG - Universal Music Division Decca Records FranceKandace Springs Meet Me In The Sky Kandace Springs UMG - Blue Note (BLU)Tall Black Guy/Ozay Moore Black Is... (feat. DSTL, Sareem Poems & Rich Medina) [Instrumental] feat. DSTL, Sareem Poems, Rich Medina Black Is... (feat. DSTL, Sareem Poems & Rich Medina) [Instrumental] feat. DSTL, Sareem Poems, Rich Medina Coalmine Records

The Soulful House & Dance Hour:Degrees of Motion - Do You Want It Right Now (King Street Mix),Sean Finn - Ain't Nobody,Ernie Mckone, The Family Mckone, Laura Jackson - Make A Move On Me,Tom Glide - Ocean One (feat. Umising) (Gipsy Tightrope Version),Louie Vega - Free To Love (David Morales Disco Juice Vocal Mix),Kenny Hamber - Open The Door (DJ Spen & Reelsoul Radio Edit),Wesley Holmes & Lars Gibbons - Half Light Sway,Kerri Chandler - The Piano Thing (Live),Kimara Lovelace & Roland Clark - When Can Our Love Begin (Fuminori Kajago Remix),The Soul Hour:J.J. Barnes - I Think I've Got A Good Chance (45, 1975),Output/Input - Here We Go Again,Jamison Ross & Avery Sunshine - One Day At A Time,Lisa Dietrich - Move Me No Mountain,Raja-Nee' - Take My Breath (from 'The Sovereign of 14742'),Degrees of Motion - So In Like With You, (1991)Dr. Baker - Save Your Love For Me (feat. Monica Green & Johnny Bristol), (12", 1992)Hil St Soul - Love And Fire (from 'Back In Love'),The Brothers - Are You Ready For This (45, 1975),Mike Jemison - Spread Love,Temprees - Just In Time ('Because We Love You' CD, 2000),Jerry Bell - Tell Me You'll Stay ('Winter Love Affair' LP 1981, 45 2022),Drizabone - Pressure, (1994)Saturdays on Starpoint Radiowww.starpointradio.com

The Soulful House & Dance Hour:Tamara Wellons - You Are ('Month of Sundays' album version),Tasha LaRae - This Masquerade (DJ Spen & Michele Chiavarini Remix) Anthony Nicholson & Glenn Underground feat. Sharon Pass - Take Me Higher,Wez Whynt & Rona Ray - Different (MicFreak & DJ Spen Remix),Beat Rivals & Phoebe One - Sitting On Top of The World,Soulista - Pretender,Luis Radio - Life on Earth (Original Mix),Reel People - Butterflies (Emmaculate Remix),Victor Haynes - Newsflash (Soulful House Mix),The Soul Hour:Willie Hutch - Let's Try Over Again (from 'It Hurts So Good' LP)Esther Phillips - Brother, Brother (from 'It Hurts So Good' LP)McKoy - Family (Ray Hayden's Extended Mix, 1994),Midnight Star - I Don't Wanna Be Lonely (Midnight Star LP, 1988),Phylis Hyman - Ain't You Had Enough Love (12", 1986),Romina Johnson - Never Do (CD, 2001),Gloria Scott - All of The Time, You're On My Mind (from 'So Wonderful'),Gloria Scott - What Am I Gonna Do (45, 1974),Mamas Gun - This Is The Day,Object Heavy - For The Better,Cole Williams & The Soul Tune Allstars - How We Care For Humanity,Thee Illusions - Will You Love My Child (Black Bird, 45),Bobby Harden & The Soulful Saints -  Feels So Good,The Brothers - Are You Ready For This (45, 1975),www.starpointradio.com

Thee Sacred Souls is a group of 20-somethings who blend the sounds of Chicano soul with its Philadelphia, Memphis, and even Panama counterparts. Their debut self-titled LP, on Daptone Records, is a smooth and sultry type of timeless soul, featuring Josh Lane's effortless crooning vocals. Their 'retro' sound is inspired by everything from trailblazing East LA Chicano band Thee Midniters to Italian library music. The band plays in-studio. Set list: "Future Lover", "Easier Said Than Done", "Can I Call You Rose" Thee Sacred Souls by Thee Sacred Souls

The Modern Soul Man We're spending Thanksgiving with our friend Kenny Lattimore. Known as “The Modern Soul Man,” Kenny talks to us about new music and why he's thankful for unexpected love. You don't want to miss Cafe Mocha, it's just “For You!” #KennyLattimore #CafeMochaRadio #Thanksgiving Learn more about your ad choices. Visit megaphone.fm/adchoices

Tracy Rulaine Roberts is the Visionary + Co-steward of Medicine for the Modern Soul. With roots as a wilderness + somatic + soul-centered psychotherapist, mind-body medicine practitioner, embodiment coach, & wilderness + rite of passage guide, she weaves + synthesizes a diverse range of modalities and traditions –– holding the vision for restoring well-community –– guiding us through individual and collective initiatory times. Devoted to this life she chooses to live + lead, she shows up with a genuine realness + unmet capacity to hold + be with each layer within each of us individually and the collective –– improvising and moving fluidly, weaving wisdom + depth + experience + presence in a way that shakes our souls –– remaining curious and compassionate, a place to land + be held + be loved + solid ground. She will travel with you into, out of, and through deep emotional terrain (with a healthy dose of play + adventure + laughter) — witnessing, holding, guiding, being human alongside you, and inviting us all to live a more sacred + soulful life. In this episode, Emily and Tracy discuss: How to move from rupture to repair in client relationships when things get sticky in leadership Defining well-communities + how to facilitate them through your work The current culture of the coaching/therapy/healing spaces + the community-centric direction we could be headed in How we can each expand the way we think about the purpose of discovering + honing our unique medicine Tune in now! CONNECT WITH TRACY: Instagram: Medicine for the Modern Soul (@medicineforthemodernsoul) • Instagram photos and videos IF YOU ENJOY THE PODCAST… We would love for you to subscribe, rate, and review it! This helps more people find the show and give it a listen. Thank you in advance :) CONNECT WITH EMILY: www.wmnup.co/mastermind - Explore, learn more, + book a consult before spaces are full! Instagram: instagram.com/emilycasselofficial | Instagram.com/wmnup Website: www.wmnup.co Insight Timer: http://insig.ht/emilycasselofficial

The Soulful House & Dance Hour:William DeVaughn - Be Thankful For What You Got (1980, 12" version),N'Dinga Gaba & DJ Spen - Until You (feat. Marc Evans),(N'Dinga Gaba & DJ Spen's Decadence Remix),Pat Bedeau - Always,DJ Fudge - Animus,Dave Lee & Omar - Starlight (Grant Nelson Extended Mix),Cajmere & Dajae - Brighter Days (Marco Lys Remix),Yooks & Rona Ray - Goosebumps (DJ Beloved's BPM Remix),The Shapeshifters - Finally Ready (David Penn Extended Mix),Heller & Farley Project - Ultra Flava (David Penn Extended Mix),The Soul Hour:Lindsey Webster (feat. Nicholas Payton) - I'm Ok (from 'Reasons'),Herb Middleton (feat. Latasha Spencer) - Pressing On,Leon Timbo - You're My Darling (2015, 'What Loves All About'),Bruno Mars & Anderson Paak - Skate,Julian Jonah feat. Tamika - Now's The Time For Us (Izipho Soul 45),Will Downing - Kinda Guy,Raquel Rodriguez - Hurry Up This Way Again,Tony Momrelle & Maysa - We Had Searched For Heaven (2019),The 3 Pieces - If Only I Could Prove To You (1975, 'Vibes of Truth' LP),Timmy Thomas - You're The Song I Always Wanted To Sing (1974, LP),Johnny Bristol - Come To Me (1991 12", Soul Groove Remix),Inner City - Whatcha Gonna Do With My Lovin' (Def Mix), (1989, 12")www.starpointradio.com

The Soulful House & Dance Hour:Gwen McCrae - Keep The Fire Burnin' (The Revenge Edit),Str4ta - Reflections (Chaser 2),Str4ta - Find Your Heaven (feat. Valerie Etienne),The Shapeshifters - Life Is A Dancefloor (feat. Kimberly Davis),Platinum City feat. Brian Lucas - Try My Love (Full Vocal Mix),Husky feat. Lee Wilson - Uptown (Extended Club Mix),Leela James - Reach For It,Tasha LaRae & Yooks - The Question,Ken@Work - Keep On Reachin' (Drizabone - Brightest Star),Tom Glide - Children of The Sea (Tom Glide's Gipsy Tightrope Extended Mix),Randy Roberts & Richard Burton - I Miss You,Dawn Tallman - Get Here (DJ Spen, Gary Hudgins & David Harness Vocal Mix),The Soul Hour:Brief Encounter - Human (1977 LP, RE),Those Guys from Athens feat. Pauli Carman - Burnin' Up,Hil St Soul - Love And Fire (from 'Back In Love'),Walter Thomas - I Wanna Get Witcha,Tashan - Thank You Father (1986, 12"),The Realm - Stuck In The Middle,Gladys Knight - Next Time ('Just For You' CD, 1994),Ernest Ernie & The Sincerities - Do Something (It's Soul Time, 45),Billy Griffin - Understand (1982, 12"),Smoke Inc. - Waitin' For Love (With Love; Volume 1),Al Hudson & The Soul Partners - When You're Gone (45, 1975),Jeanie Tracy - Making New Friends (45 RE-1975),Ujima - I'm Not Ready (45, 1975),Otis Leavill - You Babe (instr.)www.starpointradio.comSaturdays on Starpoint Radio5pm-7pm UK12 Noon-2pm NYC

The Soulful House & Dance Hour:Leela James - Reach For It,Matt D, Claudio Deeper, Anna Marie Johnson - Lifting Me Higher,Seb Skalski & Dave Mayer - NY Disco,Stoim feat. Laura Jackson - At The Club,Vanessa L. Smith - Everyday Man(The Real Deal Corey Holmes Dub Remix),Kerri Chandler - Kaiku,Yolanda Wynns - I Know You, I Live You (Dr Packer Remix),Reel People - Something New,Mark Knight, Lukas Setto - Get With You Tonight,Steal Vybe, Peven Everett - Street Knowledge,Evelyn King - Back To Love (Chemars Remix),The Everything Hour! Soul, Boogie, House:The Temptations - Just To Keep You In My Life, (1984, LP) The Joneses - Universal Love, (1977, LP)Candi Staton - You Bet Your Sweet Love, (1976, LP)David Morales & Scott Paynter - The Love I Gave,Jon Dixon - Feel Your Touch (Jimpster Remix),DJ Mark Brickman, Lee Wilson - The Ghetto,Wipe The Needle feat. Lifford - Don't Rush, (2011)Binkley Deleon feat. Tony Lindsay - Wanna Love You,Maysa - Whatever,Anglo Saxon Brown - Gonna Make You Mine, (1976, LP)Dionne Warwick - I'm Just Being Myself, (1973, 45)Saturdays on Starpoint Radio5pm-7pm London12 Noon-2pm New York Citywww.starpointradio.com

The Soulful House & Dance Hour:Ten City - Love is More,Twism (feat. Worthy Davis) - She Can Make Me Dance(Booker T & Ezel Remix),Joey Montenegro - Do What You Feel (Birdee Remix),Crackazat - Never Ending Love,DJ Mark Brickman & Lee Wilson - The Ghetto,Silk Sonic / Ezel - Leave The Door Open,Joe Ventura feat. Tracy Braithwaite - Reconsider (Doug Gomez Remix),DJ Pope - Act Like You Know,Sam Karlson & Luke Delite - Because of You(Art of Tones Remix),Kerri Chandler - Kaiku,The Soul & Boogie Hour:The Controllers - Nothing Can Stop This Feeling(1984 LP, The Controllers),The Shapeshifters - Slippery People,Bob Baldwin & Kathy Kosins - Let's Rewind(Nigel Lowis Philly Soul Remix),Dennis Taylor - It's Over (Nigel Lowis Remix),Temptations - Aiming At Your Heart(Too Slow To Disco Vol 5 Edit),The Brand New Heavies - Never Stop (12", 1991),Change - The Very Best in You (FF Edit),Kenny Thomas - Crazy World (Opolopo Remix),Gap Band - Someday (12", 1983),Candi Staton - One More Hurt (Kent Select 45),Bobby Womack - You're Messing Up A Good Thing(Lookin' For A Love Again LP, 1974),BAGS - Hey Girl (It's Soul Time 45),Charlie Mitchell - After Hours (Janus RE 45),Loletta Holloway - I Can't Help Myself (Kent Select 45),R.I.P Noel McKoy, Geraldine Hunt, Joe Tarsia

The Soulful House & Dance Hour:Joyce Sims - Come Into My Life,Angela Johnson - In The Thick of It (Accapella),Dawn Tallman - Get Here (DJ Spen, Gary Hudgins, David Harness Vocal Mix),DJ Spen - Soulful Storm (Jovonn Remix),Kerri Chandler - Back To Earth (from 'Spaces & Places'),Tasha LaRae - I Wish I Didn't Miss You,Bonetti - Love My Baby,Randy Roberts & Richard Burton - I Miss You,Louie Vega - Free To Love,Doug Gomez - Sabor a Soul,The Soul & Boogie Hour:Yolanda Wyns - I Know You, I Live You (Dr Packer Remix),Dennis Taylor - Here I Am (Nigel Lowis Remix),Marchio Bossa - Somtimes (feat. Ryu Zee Su),Anita Baker - Good Love (Alex Di Ciò Rework),Rob Hardt & Ferry Ultra, Sharon Phillips - If These Walls Could Speak,Tyra Levone - The Chronicles of Life,Victor Haynes - Back To Love,Rose Belk - Free To Be Me,Qwestlife (feat. Teni Tinks) - Hit it Off,Lynn Davis - Can I Come Over,Shirley Nanette - Sometimes (from 'Never Coming Back'),Loletta Holloway - I Can't Help Myself (forthcoming 45 on Kent Select),Mary Wells - Love Letters (Soul4Real 45),www.starpointradio.com

This week, we went heavy on the Northern and Modern Soul. Plus new music from Chris Lujan & Electric Butter, Mato & Sven Wunder.This show was first broadcast on the 28th of August, 2022For more info and tracklisting, visit: https://thefaceradio.com/the-rendezvous/Tune into new broadcasts of The Rendezvous, LIVE, Sunday from 2 - 4 PM EST / 7 - 9 PM GMT on The Face Radio & Totally Wired Radio.Dig this show? Please consider supporting The Face Radio: http://support.thefaceradio.comFacebook: https://www.facebook.com/KurtisPowersInstagram: https://www.instagram.com/kurtispowersMixcloud: https://www.mixcloud.com/KurtisPowersSoundcloud: https://soundcloud.com/kurtispowersTwitter: https://twitter.com/kurtispowersEmail: kurtis@thefaceradio.com Support The Face Radio with PatreonSupport this show http://supporter.acast.com/thefaceradio. Our GDPR privacy policy was updated on August 8, 2022. Visit acast.com/privacy for more information.

Many people dream of building a business and becoming successful, but they either lack the courage to take action or do not have a clear vision of what they want to achieve. In his early 30s, Jared Goetz has grown wealth, and business, and accomplished more than most people have done in a lifetime. And, he attributes his mastery of the inner game too much to that success.  Jared is an e-commerce expert, online marketer, and social media influencer. He is the host of https://podcasts.apple.com/us/podcast/the-modern-soul/id1463336219 (The Modern Soul )podcast and the Founder of https://zendrop.com/ (Zendrop), an e-commerce app that connects reliable suppliers with online merchants and dropshipping stores. So how did Jared rise from his humble beginnings and become so successful in all areas of his life? Jared is deeply spiritual and is always seeking ways to achieve a deeper level of self-mastery and understanding. Tune in to learn more about how you can incorporate these lessons into your business and life.  “Thinking and reflecting on your previous days is a really powerful exercise to improve yourself and feel better.” - Jared Goetz In This Episode: What was the inspiration for The Modern Soul podcast? A ritual to stay grounded (try walking meditations and listening to music that lights up your soul) Jared talks about how The Law of Attraction works based on the teachings of Dr. Joe Dispenza.  How Jared navigated through life's challenges and found his path to success Balancing intense periods of work with intense periods of rest for optimal success Visualization and journaling exercise to manifest your dreams And more! Resources: Your Dynamic Life Journal - www.freegiftfromkara.com https://www.amazon.com/Way-Peaceful-Warrior-Changes-Lives/dp/1932073205 (Way of the Peaceful Warrior by Dan Millman) https://gettingthingsdone.com/ (Getting Things Done by David Allen) https://www.nirvanahq.com/ (Nirvana is a to-do app Built for Getting Things Done® ) https://zendrop.com/ (Zendrop) Connect with Jared Goetz: https://www.instagram.com/jaredgoetz/ (Instagram) Podcast Connect with Kara: https://www.longandfoster.com/KaraChaffinDonofrio (Website) https://www.instagram.com/karachaffindonofrio/ (Instagram) https://web.facebook.com/karachaffin1 (Facebook) https://www.linkedin.com/in/karachaffin/ (LinkedIn) https://www.youtube.com/user/KaraChaffin (YouTube)

In Episode 6, host David Crowley from Cooking Chat brainstorms about his 4th CSA share pickup with Marwin Brown from Food Fidelity. Marwin also shared his take on "Modern Soul Food", and many great tips for efficiently putting healthy food on the table with locally sourced ingredients. In this episode we cover: The concept that "soul food is the original fusion food". The plant based foundation of traditional cuisine from across the African diaspora. Flavorful recipes for green beans. A delicious idea for a kale salad. Tasty ways to prepare cabbage. Tips for Sunday meal prep to set you up for flavorful cooking throughout the week. Cooking for a family with both vegetarians and omnivores. How Marwin combines his passion for music and cooking.

371. Parrrtyon-target-podcast.onpodium.comWe've hit the 370s so it's time to do a 70s show. This week features Disco, Funk, Modern-Soul, and Northern Soul from the 1970s-----------------------------------------------The Playlist Is:"Your Magic Put A Spell On Me"L.J. Johnson - Philips"Dance Dance Dance"The Bar-kays- Volt"Afro-Strut"The Nite-Liters- RCA"Can You Imagine"The Imperials- Power Exchange"Straight To The Bank"Bill Summers & Summers Heat- Prestige"I've Got To Have Your Love"The Fantastic Four- Westbound"What A Difference A Day Makes"Esther Phillips- Kudu"Colors Of My Love"Silent Majority- Hot Wax"Hold Back The Night"The Trammps - Buddah"Do It Over"Olympic Runners- London"I've Got To Use My Imagination"Gladys Knight & the Pips- Buddah"It's Better Than Walking Out"Marlena Shaw- Blue Note"Let's Kiss And Make Up"Jim McClusky & The Romantics- Spark"I'll Always Be Here"The Impressions - Curtom"I Love Music"The O'Jays- Columbia"I'm Your Pimp"The Skull Snaps- GSF"They Get Down"Lloyd Price- GSF"Parrty"Maceo & The Macks - People

Darnell Da'Bachelor – singer, songwriter & music producer of modern SOUL MUSIC. His hottest independent releases are “Seduction” & “Obama.” His soulful sound is bluesy, classy and gives you an aching to move and groove. As one of the most intriguing soul music artists of the year, set your ears, heart & soul on his new single titled “Someone.” You will witness the versatility and texture that will make its way to your playlist favorites.This soulful artist's roots began in Decatur, Mississippi, where he grew up singing in church from a very young age. He has shared the stage with recording artist such as: Miss Lady Blues, Wendell B., Jeter Jones, Mississippi HumminBoy, Britt Foxx, Jeff Floyd & Tara Keith. You will find that his style has elements of the expressive soul music you love, with an addition of something fresh and unique. Darnell says, “I bring various messages to the table. My music has no limits.”Darnell has shared the stage music is available on most digital platforms. Album #1, MISSISSIPPI ROOTS by Darnell Da'Bachelor is available in over 600 online music stores worldwide. Keep your ears out for the release his latest project titled: NEW PAIR OF SHOES. This album has been a long time coming and he is truly looking forward to sharing his gifts with the world.

Jennifer Anna Rich lives on a small farm near Portland, OR, with her husband, horses, sheep, chickens, cats, and dog. She tends the garden, makes parchment from her Saint Croix sheep skins, and runs Oblation Papers & Press with her husband, designing handmade paper goods. Jennifer is the author of Prayer Spa: Ancient Treatments for the Modern Soul.

Jennifer Anna Rich lives on a small farm near Portland, OR, with her husband, horses, sheep, chickens, cats, and dog. She tends the garden, makes parchment from her Saint Croix sheep skins, and runs Oblation Papers & Press with her husband, designing handmade paper goods. Jennifer is the author of Prayer Spa: Ancient Treatments for the Modern Soul.

Jennifer Anna Rich lives on a small farm near Portland, OR, with her husband, horses, sheep, chickens, cats, and dog. She tends the garden, makes parchment from her Saint Croix sheep skins, and runs Oblation Papers & Press with her husband, designing handmade paper goods. Jennifer is the author of Prayer Spa: Ancient Treatments for the Modern Soul.