Eternalised Eternalised

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

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

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

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) Conclusion

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

The Devil goes by many names: Satan, Lucifer, The Great Beast, Beelzebub, The Prince of Darkness. He is the adversary, the accuser, the tempter, the deceiver, and the one who divides from God. The Devil is incredibly wicked and evil, but also intelligent and witty – he is the father of all tricksters – that is what makes him so dangerous. The English word “devil” derives from the Greek diábolos (“the one who divides”). Diabolic is the term in contemporary English. The Greek verb dia-bollein literally means to tear apart. These divisions occur in almost every facet of our lives: race, sex, religion, politics, and economics. The demonic is an inversion of order.



Temptation is the ordinary activity of the devil. It is a real thing for us in each and every day. It begins with deception, buying into the lies of the devil, who promises good, only to deliver evil. The goal of this is to create division or inner conflict in ourselves. In despair, we numb ourselves with pleasure or diversion, which can lead to addiction. Hell is that state of mind which has abandoned itself so completely to a given sin that it cannot act independently of that sin.



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⌛ Timestamps

(0:00) Introduction
(1:18) Daimon
(2:06) Pan: The God of Panic and Pandemonium
(3:24) Scapegoating, Projection, God-Complex
(5:38) The Devil: The One Who Divides
(7:06) The Characteristics of the Diabolic
(9:05) Deals with the Devil
(13:30) Archetypes, Ego-Inflation, and Delusion
(14:35) The Fall from Paradise (Felix Culpa)
(16:52) The Devil and Christ as Lucifer (Morning Star)
(20:09) Satan (The Adversary) and Job
(23:52) The Ultimate Tragic Story
(24:29) The Harrowing of Hell
(25:16) Satanism: Evil Disguised as Good
(27:02) The Psychological Activities of The Demonic
(31:08) Carl Jung on the Devil (Shadow)
(33:23) The Devil in The Major Arcana
(34:13) The One-Sided Western Image of God
(36:50) Summum Bonum: The Highest Good
(37:22) Privatio Boni: The Absence of Good
(37:56) Deus Absconditus: The Hidden Dark Side of God
(39:00) The Apocalypse (Revelation) and Enantiodromia
(43:00) Conclusion