While Death may appear at times terrifying and at other times playful, those he summons almost always tremble with fear. All except one: the Fool. He joins the dance with a smile, laughing at the absurdity of it all. To him, the world is a theatre, and all men and women merely actors, each wearing different social masks to play their roles in society.
There is something in the fool that Death appears to admire, something he seeks to imitate. Death, too, likes to play tricks. He does not always come as grim and serious, but often laughing, and dancing, mimicking the fool.
Both laugh at human pretensions and the illusion of control over life, bringing down the proud and powerful whenever possible. Death’s unsettling grin mirrors the fool’s vacant smile or raucous laughter. Together, they embody two universal conditions that many prefer to ignore: mortality and folly. As “truth-tellers”, they show the hard truths hiding beneath everyday life.
The fool’s joy in life dares to challenge Death’s dominion. Though Death always triumphs, it is never without a fierce struggle to overcome one of his most stubborn victims. For the fool embodies life, not death. He laughs at Death, and Death laughs back, but the fool still dances along the track.
The fool dancing with death represents the union of opposites, life and death, wisdom and folly—a characteristic of the Self. When we stop seeing contradiction and start recognising paradox, something within us begins to heal. When the opposites are united, bliss arises. This is the true transcendent experience.
“There is a mystical fool in me that proved to be stronger than all my science.” - Carl Jung
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▶ Thus Spoke Zarathustra – Nietzsche
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⌛ Timestamps
0:00 Introduction
0:35 Memento Mori
3:32 The World is a Theatre
5:02 Laughter and Tragedy
9:08 Regrets of the Dying, Unlived Life, Persona
11:41 Archetypal Images of the Fool
12:09 Buffoon
12:56 Court Jester
14:42 Trickster
15:26 Clown
17:33 Joker
18:56 Wise Fool
19:56 Madness, Folly, Wisdom
21:14 Physical Deformity as Divine Gift
21:59 Natural Fool
25:47 Holy Fool
27:36 Self-Transforming Machine Elves
28:40 The Purpose of the Fool
30:41 The Fool Dances with Death
33:35 Union of Opposites and Eternal Now
35:04 Dance of Bliss and Maya
36:45 Lila (Divine Play)
38:21 The Great Cosmic Joke
41:43 The Fool’s Journey
44:13 The Fool as Paradox
45:33 The Transcendent Experience
46:51 The Fool Meets Death
49:33 Conclusion
“I do not understand what I do. For what I want to do I do not do, but what I hate I do.” These profound words by St. Paul express the struggle between the desire to do good and the inability to carry it out, due to the power of sin within human nature.
The misalignment between our intentions and our actions is part of our daily life. For example, we may know that we love someone deeply, yet find ourselves acting with wrath towards that person. We want to be humble, but fall into pride. We intend to work hard or study, but give in to sloth. This lack of self-control reveals an inner split, an age-old problem that lies at the heart of the human condition. It is more than mere weakness; it is a symptom of sin. But sin is not just the breaking of moral rules. It is a rupture in our very being, a loss of inner harmony. Since this condition is something we all share, it cannot merely be seen as a personal sickness but as a universal aspect of the human condition.
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⌛ Timestamps0:00 Introduction1:30 Inner Split and Sin2:41 Hubris, Hamartia, Akrasia4:59 St. Paul: Flesh and Spirit5:48 The Meaning of Sin: To Miss the Mark7:46 Types of Sin10:25 The Worst Sins12:10 The Vicious Cycle of Sin14:56 The Cry of the Soul for Growth16:46 Neurosis: State of Disunity18:00 Projection, Shadow, Sin22:14 Sin Against Your Own Individuality23:20 Sins You Deny, Control You25:58 Catharsis28:10 The Journey from Brokenness to Wholeness31:27 Christian Spiritual Journey32:30 The Psychology of Confession and Secrets41:37 The Greatest Sin: Unconsciousness
In 1952, at the age of seventy-six, Carl Jung wrote Answer to Job in a single burst of energy and with strong emotion. He completed it while ill, following a high fever, and upon finishing, he felt well again. The book explores the nature of God, particularly what Jung perceived as God’s dark side, a theme that preoccupied him throughout his life. In it, the theology first explored in the Red Book—the progressive incarnation of God, and the replacement of the one-sided Christian God with one that encompasses evil within it—found its clearest expression. This makes Answer to Job one of Jung’s most controversial works. Jung wrote in a letter that the book, “released an avalanche of prejudice, misunderstanding, and above all, atrocious stupidity.”
The fundamental idea in Answer to Job is that the pair of opposites is united in the image of Yahweh. God is not divided but is an antinomy—a totality of inner opposites. This paradox is the essential condition for His omniscience and omnipotence. Love and Fear, though seemingly irreconcilable, coexist at the heart of the divine.
The story of Job follows a righteous man whose faith is tested by Satan with God’s permission. Job loses his wealth, children, health, and the support of his friends, who insist he must be guilty. His cries for justice go unheard, so that Satan’s cruel wager can proceed undisturbed. God allows the innocent to suffer. Still, Job is certain that somewhere within God, justice must exist. This paradox leads him to expect, within God, a helper or an “advocate” against God.
Jung flips the traditional understanding of Christ’s work of redemption: it is not an atonement for humanity’s sin against God, but a reparation for a wrong done by God to man.
“God has a terrible double aspect: a sea of grace is met by a seething lake of fire, and the light of love glows with a fierce dark heat of which it is said, “ardet non lucet”—it burns but gives no light. That is the eternal, as distinct from the temporal, gospel: one can love God but must fear him.”
When Jung was once asked how he could live with the knowledge he had recorded in Answer to Job, he replied, “I live in my deepest hell, and from there I cannot fall any further.”
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⌛ Timestamps
0:00 Introduction4:28 Religion as a Psychic Truth5:31 Job: The Oldest Book of the Bible 8:07 Union of Opposites in God9:54 Abraxas10:55 The Divine Drama: Yahweh and Job15:57 The Creature Surpasses The Creator16:54 Yahweh and Sophia18:09 Abel: Foreshadowing the God-Man 18:58 God Becomes Man21:13 Christ and the Hero’s Myth22:01 Answer to Job22:04 Christ as Archetype of the Self24:31 The Role of Satan27:14 The Role of the Holy Spirit (Paraclete)29:01 Conflict of Opposites and Redemption30:28 Privatio Boni and Summum Bonum31:06 Enantiodromia32:00 Visions and Mental Illness32:32 The Book of Ezekiel33:55 The Book of Enoch37:08 The Book of Revelation46:53 Assumption of Mary48:04 Union of Opposites and Individuation53:30 The Challenge Ahead
Carl Jung published his book Psychological Types in 1921, introducing four functions of consciousness: thinking, feeling, sensation and intuition, and the two attitudes through which these four functions are deployed: introversion and extraversion.
Jung’s functions follow a fourfold structure, which is typical of the archetype of the Self. We are dealing with the archetype of the differentiation of consciousness, which helps you to become who you are meant to be. Jung combined function types and attitude types to describe, in turn, eight function-attitudes. These were the psychological types in Jung’s original description. However, very few of us, even among psychologists, can recognise the eight function-attitudes described by Jung.
Jungian psychologist John Beebe expands on Jung’s work on types, extending the fourfold model to an eightfold model of personality, as well as associating an archetype with each type. The first four archetypes are: the hero/heroine, the father/mother, the puer aeternus/puella aeterna, and the anima/animus. These are ego-syntonic, as they align harmoniously with the needs and goals of the ego. As for the other four function-attitudes, we enter the realm of the shadow, or the ego-dystonic personality, which includes: the opposing personality, the senex/witch, the trickster and the demonic/daimonic personality.
We may see these eight archetypes as different personalities within the vast theatre of the unconscious. They too have a role to play in our lives, seeking to express themselves outwardly. It is by integrating these archetypes of the collective unconscious that we truly become an individual. This process is at the heart of individuation. It is the journey of discovering your essence—who you were meant to be.
When an inner situation is not made conscious, it happens outside, as fate. If we do not gain control over the images within us, we run the risk of them gaining control over us.
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▶ C.W. Vol. 6: Psychological Types – Carl Junghttps://amzn.to/3CVSp1V▶ Energies and Patterns in Psychological Type – John Beebehttps://amzn.to/41jUpdJ▶ Lectures on Jung's Typology – M.L. von Franz and James Hillmanhttps://amzn.to/4i13jCC▶ Personality Types: Jung's Model of Typology – Daryl Sharphttps://amzn.to/3EHwUm1🎧 Prefer Audiobooks? Get a 30-day Audible Plus FREE trial: ▶ https://amzn.to/332zPzN
⌛ Timestamps0:00 Introduction4:55 Consciousness is the Human Being’s Flower 6:14 The Eight Function-Attitudes7:08 Extraverted Thinking9:03 Extraverted Feeling10:36 Extraverted Sensation12:11 Extraverted Intuition13:37 Introverted Thinking16:08 Introverted Feeling18:37 Introverted Sensation20:46 Introverted Intuition22:35 The Most Difficult Types23:26 A Dinner Party with the Types25:00 Energies and Patterns in Psychological Type 27:16 The Eight-Function, Eight-Archetype Model32:12 Hero/Heroine33:20 Father/Mother35:06 Puer Aeternus/Puella Aeterna36:40 Anima/Animus40:46 Opposing Personality42:41 Senex/Witch45:41 Trickster47:11 Demonic/Daimonic Personality49:32 Conclusion
“My life has been singularly poor in outward happenings. I cannot tell much about them, for it would strike me as hollow and insubstantial. I can understand myself only in the light of inner happenings. It is these that make up the singularity of my life.” - Carl Jung
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⌛ Timestamps0:00 Introduction2:17 The Earliest Dream: Subterranean God 5:10 The Stone6:15 Emerging from The Mist6:38 Personality No. 1 and No. 28:31 Student Years12:31 Psychiatric Activities13:48 The Woman Who Lived On The Moon15:43 Psychotherapy17:29 Confrontation with the Unconscious 25:46 The Work27:16 The Tower29:36 Visions35:18 On Life After Death38:57 The Meaning of Life and Suffering43:29 Retrospect45:27 Fin━━━━━━━━━━━━━
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In her 1984 book, Goddesses in Everywoman: Powerful Archetypes in Women’s Lives, psychiatrist and Jungian analyst Jean Shinoda Bolen delves into seven feminine archetypes within woman’s psyche, based on the goddesses of ancient Greece, whose names and mythologies have endured for more than three thousand years. Myths are not mere fictitious stories or fantasies of the human mind, but perennially recurring patterns that describe fundamental concerns of the human condition.
What fulfils one woman may mean little to another, depending on which feminine archetype is constellated (or activated). Knowledge of the feminine archetypes provides women with vital information about their psychological difficulties, allowing them not just to understand themselves, but also their relationship with others. They also explain some of the difficulties and affinities women have with men. Knowledge of the “goddesses” provides useful information for men too. Men who want to understand women better can use feminine archetypes to learn that there are different types of women and what to expect from them.
When you recognise the forces influencing you, you move closer to fulfilling the age-old maxim, “know thyself.” If you can learn about your own patterns of being, you can save yourself from some suffering.
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⌛ Timestamps 0:00 Introduction 2:56 Goddesses in Everywoman 4:08 The Seven Feminine Archetypes 5:20 Identification and Integration of Archetypes 6:06 The Virgin Goddesses: Artemis, Athena, Hestia 7:20 Artemis: Goddess of the Hunt and Moon 11:57 The Shadow of Artemis 13:37 Athena: Goddess of Wisdom and Crafts 17:38 The Shadow of Athena 19:43 Hestia: Goddess of the Hearth 23:31 The Shadow of Hestia 24:49 The Vulnerable Goddesses 26:15 Hera: Goddess of Marriage 29:18 The Shadow of Hera 32:11 Demeter: Goddess of Grain 34:41 The Shadow of Demeter 36:49 Persephone: Maiden and Queen of the Underworld 38:14 The Shadow of Persephone 41:55 The Transformative Goddess 43:31 Aphrodite: Goddess of Love and Beauty 45:10 The Shadow of Aphrodite 47:10 Conclusion
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The crisis in mature masculinity is very much upon us. Men feel anxious, on the verge of feeling impotent, helpless, frustrated, unloved, unappreciated, and often ashamed of being masculine. Something vital is missing in the many lives of men.
For students of mythology and Jungian psychology, there is hope. The external deficiencies we face—absent fathers, immature role models, a lack of meaningful rituals, and the scarcity of ritual elders—can be overcome if we look within ourselves, and turn towards the archetypes of the mature masculine within our unconscious.
In King, Warrior, Magician, Lover: Rediscovering the Archetypes of the Mature Masculine, Robert Moore and Douglas Gillette explore the difference between Boy psychology or the archetypes of immature masculinity and Man psychology or the archetypes of mature masculinity, as well as their shadow sides.
“The more beautiful, competent, and creative we become, the more we seem to invite the hostility of our superiors, or even of our peers. What we are really being attacked by is the immaturity in human beings who are terrified of our advances on the road toward masculine or feminine fullness of being.”
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━━━━━━━━━━━━━ ⌛ Timestamps 0:00 Introduction 0:26 Absence of Rituals 1:55 Patriarchy 3:33 The Crisis in Mature Masculinity 6:00 The Immature Masculine Archetypes 7:07 Accessing The Archetype in its Fullness 7:42 The Divine Child 10:21 The Shadow of The Divine Child 13:00 The Precocious Child 13:53 The Shadow of The Precocious Child 15:40 The Oedipal Child 17:00 The Shadow of The Oedipal Child 18:40 The Hero 21:00 The Shadow Side of The Hero 22:13 The Mature Masculine Archetypes 22:50 The King 25:55 The Shadow of The King 27:24 Accessing The King 28:00 The Warrior 32:00 The Shadow of The Warrior 33:33 Accessing the Warrior 33:58 The Magician 35:58 The Shadow of The Magician 37:10 Accessing The Magician 38:12 The Lover 40:25 The Shadow of The Lover 42:50 Accessing the Lover 43:37 Techniques 46:08 Conclusion
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Confusion, wandering, isolation, darkness, disorientation—all evoke the labyrinth, a complex network of paths in which it is difficult to find one’s way out. Or do they? The labyrinth’s original meaning has been entirely distorted, which is only to be expected from such a perplexing symbol.
Today, the labyrinth is found everywhere: in architecture, art, books, movies, and games. The labyrinth is an archetype, a primordial image that dates back to the Bronze Age (around 2500 to 2000 BC), making it one of the oldest symbols. The archetypal image of the labyrinth fundamentally expresses the path of life, full of dark corners and unexpected turns. If we overcome them, we are transformed and enlightened – if not, we become disoriented and find life meaningless.
The labyrinth is an archetype, a primordial image that dates back to the Bronze Age (around 2500 to 2000 BC), making it one of the oldest symbols. It encompasses various images: the path of life, the Earth Mother, birth, dance, warding off evil, initiation, liminality, the descent into the underworld, symbolic death and rebirth, the journey to the Self, the alchemical Great Work and the pilgrim’s spiritual journey.
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⌛ Timestamps
(0:00) Introduction(1:55) The Labyrinth as The Path of Life(3:26) The Classical or Archetypal Labyrinth(4:19) Labyrinth of Egypt(5:03) The Labyrinth and The Maze(9:18) Anxiety is the Dizziness of Freedom(11:24) Time is a Labyrinth(12:25) The Labyrinth and The Minotaur(17:25) The Origins of The Mythical Labyrinth(19:52) Archetypal Symbolism of The Labyrinth(24:42) The Labyrinth: Descent into Hell(28:03) The Labyrinth and Alchemy(30:56) The Journey to The Centre (The Self)(32:34) From Earth to Heaven to Earth(34:16) The Medieval Labyrinth: Spiritual Journey(35:15) The Labyrinth as The Pilgrim’s Journey(39:25) Conclusion
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Animals have been an integral part of human existence since our earliest origins. They are deeply ingrained within us and play a crucial role in the unconscious. In various religions, animals are revered as gods. Swiss psychiatrist and psychologist Carl Jung frequently remarked that animals embodied the divine aspect of the human psyche. He wrote a bold statement for a thinker of his era, "Even domestic animals, to whom we erroneously deny a conscience, have complexes and moral reactions.”
We belong to the animal kingdom, and knowing this is part of the individuation process, the journey towards wholeness. Yet, we seem to have forgotten our roots.
The animal is a symbol of the Self. It embodies the complete wisdom of nature yet does not possess the light of human consciousness. Animals are deeply connected to a “secret” order within nature itself and the absolute knowledge of the unconscious, living according to their own inner laws beyond human notions of good and evil. Animals live exactly as they were meant to live, and grasp a sense of wholeness instinctively, rather than intellectually. They are the ones who can lead us to this source of natural life.
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⌛ Timestamps
(0:00) Introduction (2:45) Animals: The Divine Side of The Human Psyche (7:42) Animals in the Unconscious (8:46) Our Animal Instincts and Symbolic Animals (12:08) The Helpful Animal Motif (15:36) The Archetypal Symbolism of Animals (18:05) The Psychology of The Cat (25:50) The Psychology of The Dog (33:53) The Psychology of The Horse (37:35) The Psychology of The Bull and Cow (40:30) The Psychology of The Lion (45:43) The Psychology of The Serpent (58:05) Conclusion
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📚 Recommended Reading ▶ Archetypal Symbolism in Animals – Barbara Hannah https://amzn.to/3AaM1lW ▶ Grimm’s Fairy Tales https://amzn.to/3WwtBDk ▶ The Interpretation of Fairy Tales – Marie-Louise von Franz https://amzn.to/3yxI8qt ▶ Archetypal Patterns in Fairy Tales – Marie-Louise von Franz https://amzn.to/3Wm2ta4 ▶ The Cat: A Tale of Feminine Redemption – Marie-Louise von Franz https://amzn.to/3ya7Z80 ▶ Animal Presences: Uniform Edition of the Writings of James Hillman, Vol. 9 https://amzn.to/3Wwgylq ▶ Aesop’s Tales https://amzn.to/4fqrhGO ▶ Medieval Book of Beasts https://amzn.to/4foDzPT 🎧 Prefer Audiobooks? Get a 30-day Audible Plus FREE trial: ▶ https://amzn.to/332zPzN
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Strange sightings have been reported in the sky throughout history. After the Second World War, however, the appearance of UFOs became prominent in culture. Swiss psychiatrist and psychoanalyst Carl Jung studied the UFO phenomenon for more than a decade until his death in 1961. He wrote a book entitled Flying Saucers: A Modern Myth of Things Seen in the Skies, where he saw UFOs as a living myth for modern man, stating that we have the golden opportunity of seeing how a legend is formed, and how in a difficult and dark time for humanity a miraculous tale grows up of an attempted intervention by superior or “heavenly” beings.
Jung’s field of interest is the human reaction to the phenomena, an effort to understand the complex working of our interior life, as this is revealed through the UFO phenomenon. UFOs are visionary rumours whose basis is an emotional tension having its cause in a situation of collective distress or danger, or in a vital psychic need – shedding light on the psychic compensation of the collective fear weighing on our hearts.
UFOs have become a saviour myth, as we have projected on them a hope, an expectation. They express the symbol of totality represented by the mandala, the archetype of the Self, whose chief role is in uniting apparently irreconcilable opposites and is therefore best suited to compensate the split-mindedness of our age, bringing order and regulation to chaotic states.
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⌛ Timestamps
(0:00) Introduction (3:32) UFOs as Visionary Rumours and Collective Visions (5:56) UFOs as Collective Distress and Mass Hysteria (7:30) UFOs as Saviour Myth (10:02) UFOs as Living Myth (12:29) Folklore and UFOs (16:30) Collective Dream (17:17) Messengers of Deception (19:19) Religion and UFOs (20:05) Ontological Shock and The Absurd (21:00) Psychic Aspects of UFOs (28:45) Unus Mundus: Psyche and Matter (30:55) Crop Circles and Archetypal Feminine (35:36) The Physical Existence of UFOs (37:15) The Case of Orfeo (44:53) UFOs and The Age of Aquarius (49:10) Conclusion
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📚 Recommended Reading ▶ Flying Saucers: A Modern Myth of Things Seen in the Skies - Carl Jung https://amzn.to/3RRw8GL ▶ Passport to Magonia: From Folklore to Flying Saucers - Jacques Vallée https://amzn.to/3W3el1X ▶ Crop Circles, Jung, and the Reemergence of the Archetypal Feminine - Gary S. Bobroff https://amzn.to/3RQUYH3 ▶ Messengers of Deception: UFO Contacts and Cults - Jacques Vallée https://amzn.to/3VNU0fH ▶ American Cosmic: UFOs, Religion, Technology - Diana Pasulka https://amzn.to/4cHVNtI ▶ Wonders in the Skies: Unexplained Aerial Objects from Antiquity to Modern Times - Jacques Vallée https://amzn.to/4cJjS30 🎧 Prefer Audiobooks? Get a 30-day Audible Plus FREE trial: ▶ https://amzn.to/332zPzN
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Since early childhood, Carl Jung experienced paranormal phenomena, that is, phenomena that are beyond the scope of scientific understanding. They were virtually commonplace in Jung’s family. Jung’s personal experiences with the paranormal would set him on a quest to find an explanation of these events with his theory of analytical psychology, as well as sparking his interest in parapsychology, the study of psychic or paranormal phenomena, especially regarding extrasensory perception or ESP (precognition, clairvoyance, telepathy, intuition, etc).
Jung attended séances which formed the basis of his doctoral dissertation published in 1902, entitled On the Psychology and Pathology of So-Called Occult Phenomena. Jung admits that his period of the séances with his medium cousin contained the origin of all his ideas. He had discovered some objective facts about the human psyche. From then on, Jung got his first glimpse of the fact that there was another world (the unconscious) which had a life of its own quite apart from the life of consciousness.
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⌛ Timestamps
(0:00) Introduction (0:53) The Paranormal in Jung’s Family (4:43) Séances and Occult Phenomena (12:22) Confrontation with The Unconscious and Synchronicity (16:09) Visions and Altered States (21:22) The Seven Sermons of the Dead (23:30) Jung's First Mandala: Systema Munditotius (24:36) The Voice of the Dead (26:58) Jung’s Paranormal and Parapsychological Experiences (37:26) Rationalism and Superstition (39:13) The Psychological Foundations of Belief in Spirits (41:56) On The Reality of Spirits (46:26) Conclusion
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📚 Recommended Reading ▶ Memories, Dreams, Reflections - Carl Jung https://amzn.to/3waQbIJ ▶ Reflections on the Life and Dreams of C.G. Jung: by Aniela Jaffé from conversations with Jung https://amzn.to/4bFphZ5 ▶ Synchronicity: An Acausal Connecting Principle - Carl Jung https://amzn.to/3V2vaIG ▶ The Zofingia Lectures - Carl Jung https://amzn.to/4bGr5kp ▶ The Red Book - Carl Jung https://amzn.to/3V6HB6a ▶ Jung on Synchronicity and the Paranormal - Roderick Main (Editor) https://amzn.to/4e59ZP0
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Death is one of the greatest mysteries of human existence, the inevitable fate that unites us all. Whenever man is confronted with something mysterious and unknown such as the origin of the world, death, the afterlife, etc., the unconscious produces symbolic representations.
In her groundbreaking book, On Dreams and Death, Jungian analyst Marie-Louise von Franz writes about death dreams, that is, dreams of people who subsequently died. Therefore, they are of a precognitive nature, as they can anticipate the death of someone. In death dreams, the end of physical life is represented in a symbolic way, but almost always accompanied by manifestations that allude to the continuation of the person’s life.
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⌛ Timestamps (0:00) Introduction (2:24) Death Is Not The End (4:50) Near-Death-Experiences (NDEs) (8:10) NDEs: Ego and Self (10:34) Death Dreams (14:14) Death Dreams in Second Half of Life (15:05) Death Dreams at a Young Age (15:45) Dreams About Someone Else’s Death (16:30) Birth is Death, Death is Birth (18:25) Metapsychic Dreams (22:10) Death Dreams: Vegetation (28:32) Death Dreams: Fire and The Philosophers’ Stone (33:56) Death Dreams: The Fruit (38:52) Death Dreams: Death as a Cure (40:15) Death Dreams: Dark Tunnel (41:55) Death Dreams: Spirit of Discouragement (44:00) Death Dreams: The Sinister Other (46:48) Death Dreams: The Threshold (48:25) Death Dreams: Light (50:28) Beyond Space and Time (51:45) The Final Decision (52:36) Conclusion
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The villain is the most captivating and intriguing of all archetypes. The hero would not exist without his darker counterpart, which reflects aspects of ourselves that we do not dare to acknowledge or confront, but which are present within all of us.
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⌛ Timestamps
(0:00) Introduction
(1:46) The Meaning of Villain
(2:40) The Oldest Form of The Villain
(3:18) The Villain Archetype in Literature
(11:00) The Superhero
(12:26) Sympathy for the Villain
(13:17) The Antihero
(14:56) The Modern Villain
(16:03) The Joker and Hyper-Sanity
(19:55) Villains and The Dark Side
(21:40) The Villain’s Journey
(23:00) The Villain and The Hero
(28:22) Villain: Mirror of The Dark Aspects of Humanity
(32:56) The Villain Redemption Arc
(33:18) The Dark Triad
(36:20) The Tyrant
(38:26) The Resentful One
(40:19) The Traitor
(41:30) The Sadist
(41:58) The Criminal Mastermind
(43:25) The Mad Scientist
(43:54) The Jester or Trickster
(44:20) The Terrible or Devouring Mother
(44:50) The Femme Fatale
(45:50) Conclusion
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The Magician is the most mysterious and fascinating of all archetypes. He is a person who has gained access to esoteric or occult (hidden) knowledge, bringing the spiritual to the material. Thus, he is an initiate of secret and hidden knowledge of all kinds. As the Emerald Tablet teaches us, “As above, so below, and as below, so above, to accomplish the marvels of the One work.”
The Magician is often the mentor or guide to his people, and even to the king. Psychologically, the Magician is the archetype of transformation, transforming old realities into new ones. He is the archetype of self-realisation par excellence. The Magician aids us in our lifelong task of attaining a higher level of consciousness, and of recognising that higher power which is greater than ourselves.
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⌛ Timestamps
(0:00) Introduction (2:22) Merlin (5:10) Hermes Trismegistus (6:17) Magic: The Shadow of Religion (7:32) Sympathetic Magic (8:30) Magic in Ancient Times (10:53) Grimoires and King Solomon (12:10) Necronomicon (13:00) The Archetype of the Sorcerer’s Apprentice (15:10) Renaissance Magic (18:13) Low Magic and High Magic (18:34) White Magic and Black Magic (20:11) Archetypal Images of the Magician (23:45) The Archetype of the Miracle (25:12) Magician: The Archetype of Transformation (29:29) Mana Personality (30:20) The Shadow Magician (31:50) The Magician and The Trickster (33:36) The Magician in Tarot (35:30) The Magician in Jung’s Red Book (37:18) The Integration of the Magician Archetype
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Numbers do not merely have a quantitative nature, but also a qualitative one (for Pythagoras they were divine). Numbers have life, they are not just symbols on paper. Several philosophers, alchemists and mystics throughout history have associated religious or mystical ideas to numbers.
In ancient times, people associated mystical meaning to words and names based on their numerical value, which became the basis for 20th century numerology that seeks to understand personality through numbers. Carl Jung describes number as the most primitive archetype (the archetype of order), which provides a vital link between matter and psyche (united by the unus mundus).
Psychologically, the most primitive numbers are 1 to 4, which form the basis for all the rest of the numbers, and as such it is not surprising that they are the most recurring ones in the psyche. These remarkably symbolise the human creation myth and the purpose of life. To paraphrase Pythagoras, “Number rules the universe.”
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⌛ Timestamps
(0:00) Introduction (1:10) Isopsephy, Gematria, Numerology (2:58) Number as the Archetype of Order (5:00) The Role of Numbers in Dreams (5:35) Numbers as the Archetype of Wholeness (Self) (6:20) Numbers as Autonomous Entities (7:18) Numbers, Psychoid, Unus Mundus (9:32) Numbers and Synchronicity (11:17) Numbers: Link between Psyche and Matter (13:50) The Psychology of the Number 1 (17:08) The Psychology of the Number 2 (25:00) The Psychology of the Number 3 (35:06) The Psychology of the Number 4 (46:46) Esoteric Meaning of Numbers (5-10) (51:55) Conclusion
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The Swiss psychiatrist and psychoanalyst Carl Jung studied astrology for over 40 years, and was primarily interested in the way astrology could help to explore the psyche. For Jung, astrology represents the sum of all the psychological knowledge of antiquity. The notion of seeing mythic narratives through patterns in the heavens is one of the earliest attempts to link the outer world with the inner world.
The well-known Hermetic dictum, “As above, so below,” is key to astrology. It is the idea that man (the microcosm), is influenced by the universe (the macrocosm). That is to say, truths about the nature of the cosmos may be inferred from truths about human nature, and vice versa.
At the exact moment of birth, each person receives the typical qualities of the libido or energy which is characteristic of him or her. Time, or the moment understood as a peculiar form of energy, seems to coincide with our psychological condition. For Jung, this leads to a peculiar hypothesis, that our personality does not have to do with the position of the stars, but rather with the qualitative effect of time, also called synchronicity, based on the ancient Stoic concept of cosmic sympathy.
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⌛ Timestamps
(0:00) Introduction (3:54) The Zodiac: Wheel of Life (5:06) The Basics of Astrology (9:37) Microcosm and Macrocosm (10:44) Astrology becomes Astronomy (11:48) Astrology and Carl Jung (17:12) Astrology as Ancient Psychology (20:02) Astrological Age and Precession of the Equinoxes (23:12) Qualitative Time (27:02) Astrology and Synchronicity (28:23) Sympatheia: Cosmic Sympathy (29:00) Psychoid and Unus Mundus, Pleroma, Anima Mundi (30:00) Planets as Archons (Gnosticism) (30:50) Spirit of the Depths and Spirit of the Times (32:28) Jung’s Thoughts on Astrology Before Death (33:15) Fate and Free Will (36:13) Individuation and Daimon (Soul-Image) (38:20) Exoteric and Esoteric Astrology (39:25) Aquarius: The Coming New Aeon (43:31) Conclusion
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Angels have fascinated human consciousness since the beginning of time. The word angel derives from the Greek angelos, which is the default translation of the Biblical Hebrew term mal’ākh (literally “messenger”). The angel is a messenger between God and mankind.
Whether we talk about angels, daimons, djinns, fairies, or any other of such beings, they all hold something in common, despite their difference in appearance, namely, they are all archetypal images of the same fundamental pattern, the archetype of the ethereal being. These spirits coexist with us; they just exist at another level of reality.
As the archetypal image of the call, the angel initiates individuation, the journey towards wholeness of personality (the Self), as well theosis (union with God). Therefore, angels can help us both psychologically and spiritually. The integration of the angel archetype allows us to examine the nature of our essence or soul, the uniqueness that asks to be lived in each of us, and that unfolds itself during our lifetime. Thus, angels carry our true vocation, which is a calling, towards the meaning of our life.
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⌛ Timestamps
(0:00) Introduction (2:22) Angels in Zoroastrianism (3:33) Ba-soul, Genius, Daimon (6:25) The Transmigration of Souls and Reincarnation (8:10) Djinns, Fairies, Elementals (9:10) The Archetype of The Ethereal Being (9:50) Subtle bodies (10:18) The Role of Angels in the Creation of Evil (12:42) The Purpose and Motivation of Angels (14:35) The Anthropos (Primeval Man) (15:24) The Celestial Hierarchy: First Choir (17:20) The Celestial Hierarchy: Second Choir (17:53) The Celestial Hierarchy: Third Choir (20:40) Swedenborg and Blake (22:12) The Psychology of Angels (27:23) The Angel of Death (27:55) The Angel’s Call (30:16) Angels: Individuation and Theosis (32:58) Angels and The Numinous (34:13) The Invocation of Angels (36:08) Angels and Dreams (37:05) Jacob’s Ladder and Soul Geography (38:38) Wrestling with The Angel (40:40) The Integration of The Angel Archetype (42:16) Conclusion
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The Wise Old Man or Sage is an archetype that is recognised by almost everyone, be it in stories, games, movies, or everyday life. In myth he is often shown as one living in isolation, meditating and living a simple life deep in a forest, in the mountains, or in other uninhabited places. The Wise Old Man is a lover of wisdom, and uses his experience to guide others. He is portrayed as a mysterious person or a wizard, in contact with nature and the numinous and unseen forces that permeate our existence.
The Wise Old man appears as a teacher of wisdom such as King Solomon from the Bible. In Hermeticism, he is Hermes Trismegistus, the fount of all wisdom and the teacher of the mystery of all ages. In China, the sage is Lao Tzu ("old man" or "old master"), the founder of Taoism, while in India there are the sadhus and yogis. In Arthurian Legend he is Merlin, in Nietzsche he appears as the prophet Zarathustra, and in Carl Jung as Philemon. In modern popular fiction we have Yoda, Gandalf and Dumbledore, among others.
In the individuation process (the lifelong journey towards psychic wholeness), the archetype of the Wise Old Man is late to emerge, and is therefore seen as an indication of the Self (the total personality).
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⌛ Timestamps (0:00) Introduction (1:35) The Symbolism of the Desert (3:30) The Hermit and The Wandering Ascetic (5:00) The Wise Old Man Archetype (12:32) Senex and Puer Aeternus (14:47) The Dark Side of The Wise Old Man (18:34) The Wise Old Man and The Hero (19:44) The Dangers of Identifying as The Sage (21:00) The Hermit in Tarot (24:35) The Hermit and The Madman Archetype (27:18) Facing Death in Old Age (28:08) The Forgotten Art of Solitude (32:48) The Sage’s Journey: The Search for Truth (35:20) The Eternal Inner Centre (37:24) The Book of Ecclesiastes: Meaninglessness (38:47) The Truth Shall Set You Free (39:50) Conclusion
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The Quest for the Holy Grail has fascinated the Western consciousness for a long time. It epitomises the true spirit of Western man and is, in many ways, the myth of Western civilisation. It is a perennial and timeless pattern that expresses fundamental concerns of the human condition.
The Holy Grail is a mysterious object guarded by a king in a hidden castle. It has been described as a cup, dish, or a magical stone that can provide healing powers, immortality, eternal youth, and unlimited nourishment. It represents the fulfilment of the highest spiritual potentialities in human consciousness, which endows the world with a symbolic and spiritual meaning. The quest for the Holy Grail is always more or less the same, it is the hero’s journey, at the end of which one obtains the “treasure hard to attain.” It is the search for that which makes life most meaningful.
Psychologically, the Holy Grail—like the philosophers' stone—is a symbol of the Self, the psychic totality and ultimate wholeness of the human being. The soul which represents the life principle, is that wondrous vessel which is the goal of the quest, whose final secret can never be revealed, but must ever remain hidden because its essence is a mystery.
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⌛ Timestamps(0:00) Introduction (2:44) Perceval and the Grail(9:35) The Continuations of the Grail Legend(10:35) The Grail and The Philosophers’ Stone(13:46) From Grail to Holy Grail(23:17) Holy Grail: The Spirit of Western Man(24:41) The Treasure Hard to Attain(26:10) The Eternally Alone(27:52) The Holy Grail as the Self(29:19) Balancing Light and Dark(33:12) Merlin: The Wise Old Man Archetype(36:53) ConclusionThank you for your support.
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Fairy tales fascinate us and give us a sense of warmth and home-coming that comes from the mythical realm of the imagination, a necessary complement to our everyday life. We are fundamentally story-telling creatures, and there is much we can learn by reflecting on the fairy tales heard in childhood. They seem almost magical because they connect us with emotions deeply buried within that cannot find expression in outer life, because as we grow up, the world of imagination is shunned by our peers, considered as unproductive and good for nothing.
Fairy tales can provide us with a sense that we are not alone in our life struggles. Humans have faced these struggles in one form or another since the beginning of time, and fairy tales represent this fundamental concern of the human condition.
Psychologically, fairy tales reflect our inner landscape, and the characters can represent aspects of our own personalities. Jungian analyst Marie-Louise von Franz writes: "Fairy tales are the purest and simplest expression of collective unconscious psychic processes. Therefore, their value for the scientific investigation of the unconscious exceeds that of all other material. They represent archetypes in their simplest, barest, and most concise form."
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⌛ Timestamps (0:00) Introduction (3:43) What are Fairy Tales? (8:15) The Origin of Fairy Tales (11:39) Faërie, Fairies and Eucatastrophe (13:00) Fairy Tales and Collective Unconscious (18:19) The Interpretation of Fairy Tales (21:31) Rituals and Archetypal Stories (22:15) The Most Ancient Form of Tale (23:16) Individuation in Fairy Tales (25:14) The Three Feathers (28:42) Interpretation: The Three Feathers (30:39) Rumpelstiltskin (34:05) The Frog King or Iron Henry (37:15) Beauty and The Beast (40:15) Hansel and Gretel (43:06) Sleeping Beauty or Briar Rose (46:42) Conclusion
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