Eternalised

Delve into the unsettling philosophy of Cosmicism, where humanity's insignificance in the vast cosmos reigns supreme. Explore Lovecraft's existential dread and the chilling indifference of cosmic entities in the Cthulhu Mythos. Unearth the mysteries of forbidden knowledge, revealing a pantheon of terrifying deities and the mindless Azathoth. Discover the psychological depths of confronting one's own inner monsters and the philosophical implications of individuality amid chaos. It’s a journey into horror that makes us question our place in the universe.

Few artists have so powerfully evoked the uncanny otherness of the unconscious like Swiss artist Peter Birkhäuser. His unknown dream paintings were met with blank incomprehension, and were not well-received by the art community of the time, but, viewed today, his vivid paintings bear striking testament to the disruptive and transformative reality of individuation, the purpose of Jungian psychology, which is to seek wholeness of personality by bringing the unconscious contents into reality.   After a midlife crisis, Birkhäuser dedicated himself exclusively to bringing these unconscious images into reality. Just how hard this struggle with himself must have been is suggested by the fact that it took the artist twelve years to make the great break and paint a picture entirely according to his own imagination, with no model from the real world.    The fantasy pictures reflect not only the artist’s own personal psychological situation, but also the spirit of the age, revealing what is taking place in the depths of the collective unconscious in all of the people of our time. Because of this, they are not easy to decipher: they are simply there, and wish to be experienced. 📨 ⁠⁠Subscribe to newsletter⁠⁠ ☕ Donate a coffee ⭐ Support on Patreon ✉️ Send me anything you like to my mailing address: Eternalised P.O. Box 10.011 28080 Madrid, Spain ━━━━━━━━━━━━━ ⌛ Timestamps (0:00) Introduction: Peter Birkhäuser (6:06) 1. The World’s Wound (1953) (7:10) 2. The Cat (1949-1955) (8:05) 3. Depression (1954-1955) (8:39) 4. Depression #2 (Date unknown) (9:16) 5. Duel (Date unknown) (9:51) 6. Coming Up (1954-1955) (10:24) 7. The Inward Gaze (1954-1955) (11:18) 8. The Fourth Dimension (1956-1957) (12:30) 9. Imprisoned Power (1958) (13:31) 10. Fire Gives Birth (1959-1960) (13:59) 11. The Outcast (1960) (14:36) 12. Puer (1960) (15:36) 13. The Magic Fish (1961) (16:14) 14. A Birth (1961) (16:51) 15. Alarm (Date unknown) (17:07) 16. The Hidden Power (1964) (17:40) 17. Moira (1965) (18:25) 18. Untitled “The Four-Eyed Anima” (Date Unknown) (18:55) 19. At The Door (1965) (19:41) 20. With Child (1966) (19:58) 21. Anima with Crown of Light (1966) (20:28) 22. The Observer (1966) (20:54) 23. Bear at the Tree of Light (1968) (21:28) 24. Dark Brother (Date unknown) (21:51) 25. Spiritus Animalis II (1968) (22:18) 26. Window on Eternity (1970) (23:04) 27. Sun of the Night (1970) (24:04) 28. The Woman with the Cup (1971) (24:48) 29. 24 of March 1971 (1971) (25:17) 30. Constellation (1971) (25:30) 31. Lighting the Torch (1974) (25:53) 32. Having Speech (1975) (26:15) 33. In The Night of 13 October 1942 (1975) (27:30) 34. Spiritus Naturae (1976) (27:54) 35. Lynx (1976)

The anima and animus are two contrasexual archetypes crucial for individuation and to progress towards the Self in Carl Jung’s analytical psychology, they are the archetype of life and archetype of meaning, respectively.   The anima is the personification of all female psychological tendencies in man, while the animus is the personification of all male psychological tendencies in woman.    They form part of the collective unconscious, as archetypes or collectively inherited patterns of behaviour, which are autonomous, making them particularly difficult to integrate into one’s personality.    The integration of the shadow, or the realisation of the personal unconscious, marks the first stage in Jungian psychology. Without it, a recognition of anima and animus is impossible.    Shadow integration is the ‘apprentice-piece’, while the anima or animus is the ‘master-piece’. 📨 ⁠⁠Subscribe to newsletter⁠⁠ ☕ Donate a coffee ⭐ Support on Patreon Send me anything you like to my mailing address: Eternalised P.O. Box 10.011 28080 Madrid, Spain ━━━━━━━━━━━━━ ⌛ Timestamps (0:00) Introduction: Carl Jung’s Model of the Psyche (2:11) Introduction: Anima and Animus (4:49) The Anima: The Woman Within (13:05) The Animus: The Man Within (17:43) Anima and Animus: Path towards Individuation

In Harrison Bergeron, Kurt Vonnegut Jr. describes the nightmare of total equality, a society in which equality is finally achieved, but at the cost of freedom and individuality. One’s utopia is another’s dystopia.   We’ll be exploring the increasing promotion of equality to the point of it being absurd as a consequence of the “unheard cry for meaning” that plagues modern society.    The modern age is characterised by a sense of disorientation of not knowing what to do with one’s life. Nietzsche’s foresaw nihilism as an inevitable consequence of the Death of God, where God is replaced with public opinion, the entertainment culture, and the State.    Without objective values, we fall into relativism, making us fall prey to authoritarianism and conformism, as displayed by George Orwell's Animal Farm and 1984. ☕ Donate a coffee ⭐ Support on Patreon Send me anything you like to my mailing address: Eternalised P.O. Box 10.011 28080 Madrid, Spain ━━━━━━━━━━━━━ ⌛ Timestamps (0:00) Introduction: The Nightmare of Total Equality (1:40) Disorientation and Nihilism (4:10) Living a Meaningful Life (4:43) The Problem of Relativism (5:23) Totalitarianism and Conformism (7:45) Preachers of Equality (11:20) Pathos of Distance: The Overman and The Last Man (12:25) Orwell’s Warning: 1984

The Russian existentialist philosopher Lev Shestov is known for his “philosophy of despair” or “philosophy of tragedy”. For Shestov, the sources of philosophy were the human tragedy, the horrors and sufferings of human life and the sense of hopelessness.     Tragedies take place in the depth of the human soul, where no eye can reach out to see. Consequently, He saw the beginning of philosophy starting not with knowledge, not with wonder, but with despair.    Despair is what he considers a “penultimate knowledge”, that is, a preliminary step that we must acknowledge, in order to progress towards something higher, the “ultimate knowledge”. ☕ Donate a coffee ⭐ Support on Patreon Send me anything you like to my mailing address: Eternalised P.O. Box 10.011 28080 Madrid, Spain ━━━━━━━━━━━━━ ⌛ Timestamps (0:00) Introduction (0:52) Philosophy of Despair (3:32) Conflict between Faith and Reason (6:14) Penultimate Knowledge: Despair and Awakening (11:03) Ultimate Knowledge: Freedom and God

The persona is one of Carl Jung's most well-known concepts, representing the social mask that we put on. We all embody different masks in different settings, as it is our way to adapt to the demands of society, playing an important part in shaping our social role and in how we deal with other people. But, it also has its dangers.    We will be discussing the dangers of concealing our true self. We may use the persona to help us conceal our vulnerabilities and other parts that we do not want to reveal about ourselves, or we may excessively identify with the persona.   The persona prevents us from what Jung considered the most important task in our lives, the process of individuation, bringing one closer to the Self. 📨 ⁠⁠Subscribe to newsletter⁠⁠ ☕ Donate a coffee ⭐ Support on Patreon Send me anything you like to my mailing address: Eternalised P.O. Box 10.011 28080 Madrid, Spain ━━━━━━━━━━━━━ ⌛ Timestamps (0:00) Introduction: The Persona (1:23) Stages of the Persona (3:16) Being Unconscious of The Persona (4:57) Excessive Identification with The Persona (6:02) The Persona and The Self (Individuation) (7:10) The Persona and Bad Faith (9:10) The Persona and The Collective Unconscious

In the 19th century the status of mass society became a philosophical and moral issue in a manner hitherto unseen. It came to be defined as the permanent possibility in all individuals of losing concern for their personal status and worth, and assigning themselves to something outside themselves in an abstract “other”.   We’ll be exploring the various existential critiques and interpretations of this phenomenon peculiar to modern society from four major 19th century thinkers who have integrated the event of the masses into the very structure of their philosophies: Søren Kierkegaard ("The Crowd is Untruth" and "The Public"), Friedrich Nietzsche ("The Last Man"), Martin Heidegger ("Das Man") and José Ortega y Gasset (The Mass Man"). ☕ Donate a coffee ⭐ Support on Patreon Send me anything you like to my mailing address: Eternalised P.O. Box 10.011 28080 Madrid, Spain ━━━━━━━━━━━━━ ⌛ Timestamps (0:00) Introduction (1:20) Kierkegaard: The Crowd is Untruth (4:50) Kierkegaard: Levelling and The Public (6:19) Nietzsche: The Last Man and The Übermensch (7:30) Heidegger: Das Man and Being-toward-Death (8:57) Ortega y Gasset: The Mass Man (11:30) Ortega’s Philosophy of Life (13:36) New Challenges: Posthuman Era

Carl Jung’s collective unconscious is one of his most well-known (and controversial) concepts. The collective unconscious is the aspect of the unconscious mind which manifests inherited, universal themes which run through all human life. He came upon the idea in a dream.   The collective unconscious does not owe its existence to personal experience and consequently is not a personal acquisition, while the personal unconscious is made up essentially of contents which have at one time been conscious but which have disappeared from consciousness through having been forgotten or repressed. The personal unconscious consists of complexes, while the collective unconscious is made up of archetypes (or primordial images).   Archetypes are collectively-inherited forms or patterns of behaviour. They reflect basic patterns common to us all, and which have existed universally since the dawn of time. 📨 ⁠⁠Subscribe to newsletter⁠⁠ ☕ Donate a coffee ⭐ Support on Patreon Send me anything you like to my mailing address: Eternalised P.O. Box 10.011 28080 Madrid, Spain ━━━━━━━━━━━━━ ⌛ Timestamps (0:00) Jung’s Discovery of The Collective Unconscious (3:31) Personal Unconscious & Complexes (5:05) Collective Unconscious & Archetypes (9:17) The Psychological Meaning of The Collective Unconscious (11:30) Method of Proof: Dreams and Active Imagination (13:26) Confrontation with the Unconscious

Russian novelist Fyodor Dostoevsky wrote Notes from Underground in 1864 which is considered to be one of the first existentialist works, emphasising the importance of freedom, responsibility and individuality. It is an extraordinary piece of literature, social critique and satire of the Russian nihilist movement as well as a novel with deep psychological insights on the nature of man.   Dostoevsky’s most sustained and spirited attack on the Russian nihilist movement is voiced by one of the darkest, least sympathetic of all his characters – the nameless narrator and protagonist known as the Underground Man, revealing the hopeless dilemmas in which he lands as a result.   Notes from Underground attempts to warn people of several ideas that were gaining ground in the 1860s including: moral and political nihilism, rational egoism, determinism, utilitarianism, utopianism, atheism and what would become communism. ☕ Donate a coffee ⭐ Support on Patreon Send me anything you like to my mailing address: Eternalised P.O. Box 10.011 28080 Madrid, Spain ━━━━━━━━━━━━━ ⌛ Timestamps (0:00) Introduction (0:54) Notes from Underground: Historical Context and Themes (7:26) Notes from Underground: Introduction (10:38) Man of Action vs Man of Acute Consciousness (15:39) Irrational Pleasure in Suffering (17:05) Critique of Rational Egoism and Utopianism (23:48) The Value of Suffering

In his best-known work The Hero with a Thousand Faces published in 1949, Joseph Campbell describes the archetypal Hero’s Journey or “monomyth” shared by the world. The Hero’s Journey occurs in three sequential phases: separation, initiation and the return. In the climax of the myth, the Hero experiences a psychological death and rebirth. The death of an old aspect of one’s self and the birth of a new and more capable self, receiving insights and experience.   Joseph Campbell was influenced by Carl Jung’s analytical psychology and his extensive work in comparative mythology and religion covers many aspects of the human experience. The Hero’s Journey is not just a mythological story, but is deeply embedded within the human condition. It tells the story of a person encountering a difficult life problem and their journey in resolving it through personal transformation.    In therapy, patients who were introduced to the Hero’s Journey as a means of reconceptualising their disorder as a hero quest, rather than an external stressful task, shifted their attitude from passive to active, supporting them to become the “author of their own lives”. This has been clinically tested in a diverse range of issues, such as: anxiety, depression, trauma, addiction, PTSD and psychosis. ☕ Donate a coffee ⭐ Support on Patreon Send me anything you like to my mailing address: Eternalised P.O. Box 10.011 28080 Madrid, Spain ━━━━━━━━━━━━━ ⌛ Timestamps (0:00) Introduction: The Hero’s Journey (4:23) Introduction to the Phases of the Hero’s Journey (5:26) First Phase of the Hero’s Journey: Separation (7:19) Second Phase of the Hero’s Journey: Initiation (9:24) Third Phase of the Hero’s Journey: The Return (11:38) Follow Your Bliss