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Données mises à jour le 04/07/2026
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Spiritual Warfare in Daily Life: The Battle of Thoughts
mercredi 15 avril 2026 • Durée 53:19
Many of us go about our daily lives unaware that from the moment we wake up until we go to sleep, we are engaged in spiritual warfare. There is a battle being fought for our very souls. This may sound extreme, but if we examine our thoughts, words, and actions, we can see how our values are constantly being undermined.
Throughout our day, we gather all sorts of useless and harmful thoughts which we later struggle to get rid of, for they become deeply rooted in us. Thus, we constantly struggle with sinister thoughts, and cannot think clearly.
Habit builds character; we become what we repeatedly do. The attention we give to bad thoughts begins to shape our words and deeds; these, in turn, reinforce those same thoughts, forming a vicious cycle that tightens around us like a cobra constricting its prey. It becomes increasingly difficult to break free from its grip.
"All spiritual life is based on thoughts. Progress in spiritual life depends on our thoughts… The best enterprise is for someone to establish a factory of good thoughts. Then, even bad thoughts will be transformed into good ones by his mind. For example, when you look upon a person as a soul, as an angel, you can ascend angelically to heaven and your life becomes a festival. But if you look upon a person in a carnal way, you descend into hell" (St. Paisios the Athonite, Spiritual Counsels, Volume III: Spiritual Struggle).
We must learn to guard our minds in order to break destructive patterns, and fight back through prayer, discipline, and spiritual discernment. True change does not begin with actions, it begins with your thoughts.
Creativity involves bringing one’s inner nature into being, a task unique for each individual. It must arise from your innermost self, not from fulfilling the expectations of others.
One of the most destructive things, psychologically, is unused creative power. If someone has a creative gift and, for some reason (fear, laziness, or conformity), does not use it, the psychic energy turns inwards and becomes poisonous. That is why we often see neuroses or psychoses as expressions of not-lived possibilities.
Creation always comes at a cost, a sacrifice that brings about suffering. Growth requires enduring inner conflict and moral burden. Without confrontation, there is no transformation, and hence no individuation. Creativity takes great courage, because an active battle with the gods is occurring.
Genuine creativity is characterised by a heightened consciousness. The artist experiences joy, in contrast to fleeting happiness. Joy is the emotion that goes with heightened consciousness, the mood that accompanies the experience of actualising one’s own potentialities.
The archetype of the Wanderer appears as a figure of profound loneliness, who drifts through life without a fixed home or direction, restless in the search for purpose and belonging. He has far-sickness, a deep longing for distant places and the hope of eventually finding a place on earth where he truly feels at home. The Wanderer longs for home, yet feels at home nowhere, dwelling in a liminal space between past and present, the familiar and the unknown, echoing what Lovecraft wrote: “I know always that I am an outsider; a stranger in this century and among those who are still men.”
If there is one key characteristic of the Wanderer, it is restlessness, which appears as a constant need to chase the next thing, whether it be in the outer world. Once something is achieved, the Wanderer is no longer satisfied, and seeks something else, ad infinitum. This insatiable desire is the cause of much of our suffering. One could say that the Wanderer cannot commit to anything, but he is certainly committed to wandering.
After a long period of aimless wandering, one may finally commit to the inner journey, and the archetype of the Seeker becomes constellated, beginning the search for one’s soul. The focus of life shifts from external achievements and aimless wandering to the pursuit of self-realisation and theosis (union with God).
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
“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.
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.”
The Psychology of Knowing Yourself
mardi 25 février 2025 • Durée 51:24
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.
“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
▶ Reflections on the Life and Dreams of C.G. Junghttps://amzn.to/4fyzcR2
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⌛ Timestamps
0:00 Introduction
2:17 The Earliest Dream: Subterranean God
5:10 The Stone
6:15 Emerging from The Mist
6:38 Personality No. 1 and No. 2
8:31 Student Years
12:31 Psychiatric Activities
The Psychology of Immature Femininity
mardi 19 novembre 2024 • Durée 50:14
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.
▶ Goddesses in Everywoman: Powerful Archetypes in Women's Lives
The Psychology of Immature Masculinity
vendredi 11 octobre 2024 • Durée 47:59
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.”
