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    Question Paul Levy: Collective Psychosis - Curse or Gift?

    Collective Psychosis - Curse or Gift?

    Higher Journeys Alexis Brooks with Paul Levy

    "Best-selling author, philosopher and self described "wounded healer" Paul Levy discusses the epidemic virus that's described as "wetiko." What is this malevolent force? Why are human's plagued with it and what do we have to do with it's running rampant within the collective of humanity? The answers may surprise you!"

    Quote Wetiko

    a contagious psychospiritual disease of the soul, a parasite of the mind, that is currently being
    acted out en masse on the world stage via a collective psychosis of titanic proportions.

    Visit the website of Paul Levy: http://www.awakeninthedream.com/

    Published on Jul 27, 2016

    Last edited by giovonni; 28th July 2016 at 03:37.

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    Default Re: Paul Levy: Collective Psychosis - Curse or Gift?

    Quote Paul Levy joins Bernhard Guenther on the Cosmic Matrix Podcast for the second time. This time, they had a lot to catch up on in light of wetiko, the world situation, and Paul’s upcoming book “Wetiko: Healing the Mind-Virus That Plagues Our World.”

    In this podcast, they discuss the nature of evil, the hyper-dimensional (non-local) aspect of the wetiko virus (the psycho-spiritual disease that has infected humanity through the minds of people), and how easily we can be taken over by wetiko (without being aware of it). They also tie in this concept of wetiko to the evil we see playing out on the world stage, and the globalist totalitarian take-over we see happening currently.

    Paul shares the antidote and cure for wetiko, and how this relates to the necessity to confront our own inner darkness via shadow work, and the interrelationship between the wetiko virus and COVID from a metaphysical perspective. Furthermore, Paul gives some practical advice about how you can counteract wetiko (within ourselves and within the world), and how to take our creative power back, and the importance of not censoring ourselves out of fear.

    In the second hour, Paul dives deeper into the “dream-like nature of reality”. They discuss how wetiko relates to the shadow government, and how it has infected the Left and the woke movement like a group occult entity, and how it can manifest in various “woke ideologies” [Critical Race Theory, Cancel Culture, etc.]. They also discuss how wetiko has infected the therapy space as well and how pathology has become normalized, which creates even more trauma.

    Paul talks about the “shamanic” archetype that is currently activated in the collective psyche, and how we are all being called to make the descent into darkness (within ourselves and in the world) to transmute the shadows into light — like the alchemical process of transmuting lead into gold. Furthermore, Paul shares about the four ignoble blindnesses of wetiko, how people have distorted his work and the concept of wetiko, and the importance of being aware of our triggers and the entry points where wetiko can influence us. They also discuss the importance of building spiritual community, and much more.

    Paul's website: https://www.awakeninthedream.com/

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    Quote EBTV with host Evita Ochel (http://www.evitaochel.com) and returning guest Paul Levy (http://www.awakeninthedream.com/) in a dialogue about Wetiko, and the nature of evil in our world and how to overcome it.

    Paul's book "Dispelling Wetiko: Breaking the Curse of Evil" available here: http://amzn.to/2e8vbqt

    Show topics and outline:

    1. Exploring the crisis of sanity of humanity and what is the source of the problem. (1:35)
    - the disease within the collective unconscious
    - understanding the nature of Wetiko
    - the consequential psychic blindness and madness

    2. How Wetiko has the power to induce a negative hallucination. (7:45)
    - the connection to the work of Philip K. Dick and Paul’s article (http://www.awakeninthedream.com/enlig...)

    3. How trying to solve Wetiko we may actually be feeding it. (9:36)
    - the problem of projection
    - the impacts of reacting from the unconscious psyche

    4. The role of deception in Wetiko. (12:26)
    - how our mind can deceive us and create a negative feedback loop
    - how Wetiko feeds off of polarization
    - the role of compassion

    5. How compassion increases our lucidity within this dream-like reality. (15:26)
    - the components of true awakening: emptiness and compassion
    - the importance of cultivating compassion

    6. The symptoms of Wetiko: an insatiable void and spiritual emptiness. (18:20)
    - Wetiko as a psychic eating disorder
    - our craving for endless consumption
    - how encoded in the disease of Wetiko is the cure

    7. How our economy and personal and collective obsession for more is influenced by Wetiko. (22:57)
    - the illusion of the current economy
    - how Wetiko can only operate by not being seen

    8. How the unpleasant nature of Wetiko makes us want to turn away from it, which only feeds it further. (28:07)
    - the consequences of avoidance and ignorance
    - the importance of bringing awareness to the dark energy

    9. How our Ego (identity attachment) prevents us from seeing Wetiko and how our actions impact others. (30:57)
    - the importance of facing the Shadow
    - projection as a consequence of not being able to face our own shadow

    10. How it does not make sense to try to create peace via a war. (35:16)
    - the consequences of creating trauma
    - the role of creativity
    - the balance of creative vs destructive forces
    - Wetiko as part of the daemonic energy
    - daemon vs demon

    11. How inner (self) destruction leads to external destruction. (38:34)
    “Whatever the soul does to itself, it cannot help but do to others.” ~ Paul Levy, Dispelling Wetiko

    12. The illusion that the problem or source of evil is outside of ourselves. (39:50)
    - self-deception of Wetiko
    - micro vs macrocosm reflections
    - the power of our mind to influence our reality

    13. How the cure for Wetiko is within us: we created Wetiko, and thus we can uncreate it. (43:19)
    - we have an untapped power for creative genius
    - the importance of seeing what Wetiko is showing us

    “Wetiko can literally destroy our species through wrenching poverty, endless war and catastrophic environmental destruction. Or, if confronted, named and understood, it can introduce us to the dreamlike nature of reality, which changes everything.” ~ Paul Levy, Dispelling Wetiko

    14. The vital role of imagination for curing Wetiko. (47:00)
    - tapping into the potential of our mind’s creative power
    - the importance of conscious, not unconscious, imagination
    - the meaning of “as viewed, so appears”
    - the lack of objective reality

    15. The value of turning around our negative imagination. (52:25)
    - the danger of pessimism, despair, etc.

    16. The potential positive side of Wetiko. (55:02)
    - how it can serve our spiritual evolution
    - the symbolic nature of our dreams/dream-like reality
    - symbolic vs diabolic meanings

    17. How to support each other and collaborate with others on the awakening journey. (59:00)
    - the value of the 3 jewels: teacher, teaching, and community

    18. Paul’s closing words: 3 essentials for healing and liberation (1:00:52)
    - awareness of (1) the dream-like nature (2) non-local field
    and (3) illusion of separation

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    Default Re: Paul Levy: Collective Psychosis - Curse or Gift?

    This interview is very relevant to much of what could happen when we change our belief, live in the generous present moment, feel AS IF our greatest dream is real at this moment. But we come up against "something" that is so entrenched. It is hardwired habit and it seems to have intention. It will not let us go beyond what seems like "ourselves". It must be overcome. It is awesome to have this lifetime when we can MOVE and IMO it IS to a "space" free of the mind parasite. IMO this comes as we Lose the Habit of being ourselves.

    Honestly I feel SO INSANE at the moment and torn. I am so aware of how I have been operating in habit. THIS IS HUGE. I feel inspired to do something commitedly to lose my mind. It is metaphor to externalize being sickened by a parasite. I sincerely intend to know that as part of ME projected. This is new territory of energy informing matter and becoming able to be energetically responsible.

    Neville Goddard had a vision of a most hideous monster that was truly horrifying. A woman who emanated great light and love took that being into her arms. She cuddled it and it transformed to be beautiful. He said this was about the process where we embrace our mis-spent energy... that which feeds evil. EWE and yuck. I love to own my mis-spent energy and give it to the Divine to transmute. That Divine is me/ us and all of "THIS whatever I/we hate/fear/reject" is US and ours.

    It seems to me that some of us are not afraid to embrace the shadow, the evil and the mis-spending of our energy and be with Intelligent Infinity and DEAL with it in love. It is something we are here to do.

    It seems to me that wetiko could be the whole of our collective mis-spent energy.

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    Default Re: Paul Levy: Collective Psychosis - Curse or Gift?

    Delight, thanks for bringing this thread back to life!

    It is a very necessary subject that we should talk about here; I also believe Paul Levy approaches wetiko from a very personal microcosmic perspective/experience at first, then later growing into something much "bigger", macrocosmic so to say.

    Paul Levy experienced in a very personal way "the mindvirus" with his father, then later while being "treated" in psychotherapy. It devastated him, or just about. His rescue he found in C.G. Jung and Buddhism.

    Being a journalist, he is a good writer and explains everything quite well.

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    Default Re: Paul Levy: Collective Psychosis - Curse or Gift?

    Quote Posted by Johan (Keyholder) (here)
    Delight, thanks for bringing this thread back to life!

    It is a very necessary subject that we should talk about here; I also believe Paul Levy approaches wetiko from a very personal microcosmic perspective/experience at first, then later growing into something much "bigger", macrocosmic so to say.

    Paul Levy experienced in a very personal way "the mindvirus" with his father, then later while being "treated" in psychotherapy. It devastated him, or just about. His rescue he found in C.G. Jung and Buddhism.

    Being a journalist, he is a good writer and explains everything quite well.
    IMO this thread could include personal dealings with wetiko. I grew up in a family like Levy's and HOW MANY families like ours are there????????

    I wrote a thread here... Confronting Narcissists are Us

    My personal mythology is that my family (both sides) are minions of the Cabal. It is a feudal structure. Family matters. BUT, as a "person", your only use is what you can contribute that "They" want. It is compartmentalized and people are trained to just don't be curious. You know something huge is missing. AND some people are literally split fragmented people. It was that way for my mother. She was "the good Ann and the bad Ann" and other clues that she was dissociative. She could RAGE and then be so genuinely loving. She was deluded in some ways but so psychic and so empathic.

    I know there is some special ability that runs through my family. I think there is some interesting gene expression. My mother was stunning with auburn hair, tall with symmetrical beauty. My mother had YELLOW irises. They were bright yellow with black circles. I worshipped my mother as a child and was hating her at the end. Bless her heart, my mother was a narcissist and dangerous to your sanity. She had been gravely abused and I could recount all the horrors. She was a survivor and very spiritual. I would say she was a channel for source despite how fractured she felt... she had charisma and great energy. At the same time she manipulated by claiming victim hood. BUT, at least she felt something about the weird family we had. She was a survivor and that means something when you get out.

    There was something just empty in the interactions. As I said no one shared family stories or laughed much. My grandmother, Ann's mother came from a family in Chicago. She was a theosophist but went to the "high" Epicopal church. Her mother had been a clairvoyant who held seances. They were upper middle class academic people. That seems to be the territory where my family serves, Universities and the Episcopal church, oil and gas, banking. They are not wealthy people but are social and I am again and again impressed by the utter acceptance of a hierarchy in which you function.

    I know this is my mythlogy but it seems quite real. My mother was a victim of the early Monarch program. the intention would have been to serve the Navy. My grandfather, Ann's father was a language and music savant. He was in intelligence during WWII and spied in North Africa in the Navy. He did something classified even now, pretending to be French. He spoke such flawless French that no one could figure out what province he came from. That was AMAZING being that he grew up in a small town in Alabama.

    Later he was a professor of Romance Language at the University of Alabama. During and after the war, my grandmother was in Washington. He was still in Washington until after the war so my mother was in the vicinity of the means and opportunity. She stood out so MUCH as being unusual. It would have been that she was enrolled and it drove her a bit mad.

    She was beautiful and mean. She was brilliant and a mess. She was a survivor...I already said that. It just cannot be said too much. If you can keep your soul, wetiko is impotent. That does not mean you are not just torn apart "on earth". I really did not know what my mother did most of the time because I don't remember much at all about growing up. I think she had her job still?

    I have some odd memories here and there. Also my mother was a liar. She made ustories to suit herself about everyone and sometimes she was hateful. Gaslighter of the first order. Also wildly unpredictable.

    Psychological torture that she felt, she passed on BUT only part of the time. She was sometimes transcendantly connected to the Love of everything and was LIGHT. She cared enough where it mattered for us. So we did have enough inner self value to move out of the system. But she was just awful and I left her eventually. My brother stood by her lucky for her.

    She had obsessions such as about Nazis. She had some delusions about being sought by Nazis. I wonder now........

    She was a great reader. She was a intellectually metaphysician and a staunch antifascist. She contacted people she read about and became friends. IN fact, she obtained the first manuscript copies of the Ra Material because she and Carla were phone friends.

    She had phone friends and wrote lots of letters and poetry. But she really started avoiding in person people more and more. I sometimes wonder what she was doing REALLY? She had artistic juice and she drank late at night and stayed up all night and was a great mother some days.

    I won't go on and on about her. maybe I will write a book about being saved by Ann from the Illuminati path because that is what she did for me and my brothers. She corrupted us by teaching us to imagine what we love and made us un-useful. She saved me from wetiko's possession of my soul.

    I am so grateful to be a recovering narcissist.
    Last edited by Delight; 2nd July 2021 at 02:59.

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    Default Re: Paul Levy: Collective Psychosis - Curse or Gift?

    Even paul levy frames wetiko as metaphor. However it is a metaphor embedded in the unconscious by various names. These ARE all thoughtform "stuff" and it could be the only AI that is "organic" in so much as is naturally produced by human mind. This is a by product of human energy impressed on the field. My question is knowing how thought creates reality, WHY would one create inversion? It seems the AI can only reproduce a copy and maybe the copies in the astral are MEANT to be "negatives" of the "positive earth"? Like a photographic negative switching light and dark. Thought forms are IMO not energetic. They are floated around on waves of feeling. It is all a mirage of congealed thought form. BUT, WHY would anyone create the obvious fakes over and over? Why not use feeling to create a new vision? That has always been the difference between the artist and the minion. The minion is faithful to a partiular set of thoughts and collects them rigidly.

    IMO wetiko can not use artists.

    Therefore in the new world, we ALL are Art-Is-Its. We see every thing in from=nt of us as the piece of art we painted and we do not hoard these visions... we send them all to Source and we are able to pick up a blank page/canvas/mind scape/music. I just do not see wetiko as anything but repelled by the energy of being IN art, getting dirty, washing off, having NEW days. No longer going to some artificial construct that cascades like career and prestige. This will save us who love being the art is it in our life.

    Tragedy and comedy have only one difference. It is the way it ends. What the artisits have in common is that SOURCE has our back. To create the beautiful, transform the energy in form to match the DREAM. We will Never fail.



    Vision creates.

    Quote "Am I Wrong"
    Nico & Vinz Lyrics

    [Vinz:]
    Am I wrong for thinking out the box from where I stay?
    Am I wrong for saying that I choose another way?
    I ain't tryna do what everybody else doing
    Just cause everybody doing what they all do
    If one thing I know, I'll fall, but I'll grow
    I'm walking down this road of mine, this road that I call home

    So am I wrong
    For thinking that we could be something for real?
    Now am I wrong
    For trying to reach the things that I can't see?

    But that's just how I feel (ooh, ooh, ooh, ooh ooh)
    That's just how I feel (ooh, ooh, ooh, ooh ooh)
    That's just how I feel
    Trying to reach the things that I can't see
    (ooh, ooh, ooh, ooh ooh)

    [Nico:]
    Am I tripping for having a vision?
    My prediction: I'mma be on top of the world
    Walk your walk, and don't look back
    Always do what you decide
    Don't let them control your life
    That's just how I feel, oh
    Fight for yours, and don't let go
    Don't let them compare you, no
    Don't worry, you're not alone
    That's just how we feel

    [Vinz:]
    Am I wrong (am I wrong)
    For thinking that we could be something for real?
    (oh, yeah, yeah, yeah oh)
    Now am I wrong (am I wrong)
    For trying to reach the things that I can't see?
    (oh, yeah, yeah, yeah, yeah)

    But that's just how I feel
    That's just how I feel
    That's just how I feel
    Trying to reach the things that I can't see

    [Nico:]
    If you tell me I'm wrong, wrong
    I don't wanna be right, right
    If you tell me I'm wrong, wrong
    I don't wanna be right
    If you tell me I'm wrong, wrong
    I don't wanna be right, right
    If you tell me I'm wrong, wrong
    I don't wanna be right

    [Vinz:]
    Am I wrong
    For thinking that we could be something for real?
    Now am I wrong
    For trying to reach the things that I can't see?

    But that's just how I feel, (ooh, ooh, ooh, ooh ooh)
    That's just how I feel (ooh, ooh, ooh, ooh ooh)
    That's just how I feel
    Trying to reach the things that I can't see

    So am I wrong (am I wrong)
    For thinking that we could be something for real?
    (oh, yeah, yeah, yeah oh)
    Now am I wrong (am I wrong)
    For trying to reach the things that I can't see?
    (oh, yeah, yeah, yeah, yeah)

    But that's just how I feel
    That's just how I feel
    That's just how I feel
    Trying to reach the things that I can't see

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    Default Re: Paul Levy: Collective Psychosis - Curse or Gift?



    BATTERED SOULS #30 – CONFRONTING THE MIND VIRUS WITH PAUL LEVY
    July 23, 2021


    Quote My guest on this episode is author Paul Levy, known for his work in bringing Wetiko into the light of consciousness. His books Dispelling Wetiko: Breaking the Curse of Evil and Quantum Revelation: A Radical Synthesis of Science and Spirituality are critical for understanding the mass psychosis in our world today.

    We talked about the mind virus, the dark foundations of spiritual awakening, and how the Covid crisis is the perfect manifestation of the pandemic mind virus. Enjoy!
    Quote DEVELOPING JUNG’S “IMAGINATION FOR EVIL” IS THE DOORWAY TO OUR LIGHT
    August 4, 2021
    Paul Levy, Awaken In The Dream
    Waking Times


    We live in a time of the emergence of great darkness in our world. The great doctor of the soul C. G. Jung, who came up with the idea of the existence of the shadow within the human psyche, had deeply valuable insights into the nature of the psychological situation in the world today, particularly the role that the darkness of the shadow plays in our modern world. Jung felt that the catastrophic evil that is manifesting in our world today is an archetypical expression of the process of humanity’s transition from one epoch—and state of consciousness—to another. He was of the opinion that the fate of the world literally depended upon the recognition of the shadow elements within us and their assimilation into a more expanded sense of self that includes both our light and dark aspects.

    What we don’t accept in ourselves, but rather, exclude from our self-image and push into the shadows of netherworld of the unconscious—thereby depriving it of light—becomes toxic. These repressed shadowy contents build up a charge in the unconscious, becoming contaminated with archaic archetypal energies from the collective unconscious. It is truly frightening how many of us are so out of touch with our own shadow that we can easily become unconscious instruments through which archetypal evil, which lies hidden within the dark side of the human psyche, can act itself out through us into the world.


    We still go on thinking that we are “simplex and not duplex,” to use Jung’s words. We thus imagine ourselves to be “innocuous, reasonable and humane.” We don’t deny that terrible things are happening, but since we regard ourselves as harmless, Jung points out, “it is always ‘the others’ who do them.” When we are not in touch with the potential evil that dwells within us, we project it outside of ourselves in a futile attempt to disown it, thereby falling prey to and unknowingly acting out in the external world the very evil that we are turning away from within ourselves. Evil thrives on our turning a blind eye towards it.

    To quote Jung, “Evil today has become a visible Great Power…. We stand face to face with the terrible question of evil and do not even know what is before us, let alone what to pit against it.” Most ordinary, psychologically and/or spiritually under-developed people have trouble even imagining the utter depravity of the evil that can potentially play itself out through individuals or groups (not to mention through themselves) who are taken over by the will-to-power of the shadow. In order to develop a sense of how to deal with evil, however, we first have to try and understand the nature of the beast with which we are dealing.

    The first principle of psychological method is that any phenomenon to be understood must be sympathetically imagined. No syndrome can be truly dislodged from its cursed condition until we first move imagination into its heart. One of the most crucially important steps in dealing with evil is, according to Jung, to develop what he calls an “imagination for evil.” If we can’t imagine the evil that human beings are potentially capable of—and of which we ourselves, under the right circumstances, could also be capable of—in our naivety, we offer ourselves into evil’s hands. If evil escapes the reach of our imagination, it will dictate, enforce and establish dominion over us, both within our imagination and in our concrete lives. Because our imagination can help us get a handle on evil, evil tries to stifle and ultimately destroy the imagination, which is why mobilizing the creative imagination is crucial in dealing with the powers of darkness.

    If we don’t develop an imagination for evil, we can lose touch with our shadow and identify with what Jung calls a “fictive personality,” which is to say, in splitting off from our darkness, we conceive of ourselves as being someone who we’re not – a “lite” version of our selves. We all have a darker half, but to the extent we are overly identified with our lighter side at the expense of the darkness within us, we wind up being unable to imagine the depths of darkness of which we are capable. Jung pulls no punches in making this exact point when he writes, “we are always, thanks to our human nature, potential criminals. In reality we merely lacked a suitable opportunity to be drawn into the infernal melee.” We are all inseparably interconnected and partake of the shared collective (darker) unconscious of humanity—the shadow side of being a human being—which is why Jung wrote, “None of us stands outside humanity’s black collective shadow.”


    There are impersonal forces that animate and inform the collective shadow that lurks in our unconscious. In Jung’s words, “We are blissfully unconscious of these forces because they never, or almost never, appear in our personal relations or under ordinary circumstances. But if people crowd together and form a mob, then the dynamisms of the collective man are let loose—beasts or demons that lie dormant in every person [are let loose] …. The change of character brought about by the uprush of collective forces is amazing. A gentle and reasonable being can be transformed into a maniac or a savage beast.” The petri dish of the masses is a breeding ground for evil to flourish and propagate itself. We are dealing not just with merely personal forces that have to do with us as individuals, but with impersonal, transpersonal forces – the Bible’s “powers and principalities.”

    These collective, impersonal and archetypal forces can be so overwhelming that—when we come together in a larger group—they can take on a seeming life of their own, possessing our egoic identity, turning us into their accessories such that we become the unwitting puppets and marionettes of these forces. Collective possession can then easily turn into a psychic epidemic—a collective psychosis—something that is important for us to be alert to in times such as ours when mob violence is increasing in our world.

    Jung writes, “The gigantic catastrophes that threaten us today are not elemental happenings of a physical or biological order, but psychic events…. At any moment several millions of human beings may be smitten with a new madness, and then we shall have another world war or devastating revolution … modern man is battered by the elemental forces of his own psyche. This is the World Power that vastly exceeds all other powers on earth.” In other words, the great power—and seemingly darker force—that is threatening us today is to be found in the place where it originates, within our psyche. We should no longer underestimate, but rather, recognize the primary role that the psyche is playing in world affairs.

    The next step for us to take in dealing with evil—in Jung’s words, “what to pit against it”—is to recognize that the darkness in our world is revealing to us something within ourselves that it greatly behooves us to know. To look for the solution to the world-wide problem of evil outside of ourselves is to distance and distract ourselves from the source of the problem (as well as the potential solution), which as Jung points out again and again, is only to be found within the individual. Although the roots of evil can only be discovered within the individual, this doesn’t mean that the forces of evil that can be encountered within an individual psyche are merely a personal matter. In probing into our own depths, we can potentially come face to face with the vast and formidable forces of the archetypal, collective shadow within ourselves, as we are all, in the deepest recesses of our being, fundamentally connected to the transpersonal psyche, in both its light and dark aspects.

    A failure of imagination has been the cause of some of the major calamities in world history. Jung was of the opinion that if we have no imagination for evil, “evil has us in its grip.” Being out of touch with our own potential for evil ensures that we will unknowingly act it out. If we don’t develop a multi-faceted imagination for evil, there is no way for us to know what we are up against. Our lack of imagination for evil is the best way of making us, to use Jung’s words, “an instrument of evil.” Our lack of insight into the evil that any of us are capable of, to quote Jung, “deprives us of the capacity to deal with evil.” We need to be on intimate terms and know the darkness within ourselves if we want to have any hope of effectively dealing with the darkness in the world at large.

    It is crucially important for us to cultivate the faculty of the imagination so as to be able to deal with the evil in our world. “Evil,” Jung writes, “can no longer be dismissed from the world by a circumlocution. We must learn to handle it, since it is here to stay.” We can deny this all we want, insisting on staying blind – like ostriches, putting our heads in the sand. There is, however, no getting away from the fact that—as a way of finding and deepening our connection to the light—we are fated to come to terms with the darker side of ourselves and of the universe as a whole, which is only emerging into view because of the proximity and intensity of a great light.

    Integrating our shadow is not an intellectual pursuit, but is a moral problem that challenges the whole person. Becoming conscious of the shadow is essential for any degree of self-knowledge. The process of shedding light on the shadow is usually met with strong inner resistance because ignorance has an inertia that must be overcome to make way for the light of self-knowledge.

    To quote Jung, “Therefore the individual who wishes to have an answer to the problem of evil, as it is posed today, has need, first and foremost, of self-knowledge, that is, the utmost possible knowledge of his own wholeness.” In our current catastrophic times, knowledge of the innermost foundation of our being—our intrinsic wholeness—is absolutely imperative. Jung concludes, “Individual self-reflection, return of the individual to the ground of human nature, to his own deepest being … here is the beginning of a cure for that blindness which reigns at the present hour.” Whenever we reflect upon ourselves we are bound to encounter the living frontiers of the unconscious itself, which is where the very medicine that heals our blindness is to be found.

    About the Author
    A pioneer in the field of spiritual emergence, Paul Levy is a wounded healer in private practice, assisting others who are also awakening to the dreamlike nature of reality. Among his books are The Quantum Revelation: A Radical Synthesis of Science and Spirituality (SelectBooks, May 2018) and Dispelling Wetiko: Breaking the Curse of Evil (North Atlantic Books, 2013). He is the founder of the “Awakening in the Dream Community” in Portland, Oregon. An artist, he is deeply steeped in the work of C. G. Jung, and has been a Tibetan Buddhist practitioner for over 35 years. He was the coordinator for the Portland PadmaSambhava Buddhist Center for over twenty years. His email is paul@awakeninthedream.com; he looks forward to your reflections.

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    Default Re: Paul Levy: Collective Psychosis - Curse or Gift?

    Quote Posted by Delight (here)


    BATTERED SOULS #30 – CONFRONTING THE MIND VIRUS WITH PAUL LEVY
    July 23, 2021


    Quote My guest on this episode is author Paul Levy, known for his work in bringing Wetiko into the light of consciousness. His books Dispelling Wetiko: Breaking the Curse of Evil and Quantum Revelation: A Radical Synthesis of Science and Spirituality are critical for understanding the mass psychosis in our world today.

    We talked about the mind virus, the dark foundations of spiritual awakening, and how the Covid crisis is the perfect manifestation of the pandemic mind virus. Enjoy!
    Quote DEVELOPING JUNG’S “IMAGINATION FOR EVIL” IS THE DOORWAY TO OUR LIGHT
    August 4, 2021
    Paul Levy, Awaken In The Dream
    Waking Times


    We live in a time of the emergence of great darkness in our world. The great doctor of the soul C. G. Jung, who came up with the idea of the existence of the shadow within the human psyche, had deeply valuable insights into the nature of the psychological situation in the world today, particularly the role that the darkness of the shadow plays in our modern world. Jung felt that the catastrophic evil that is manifesting in our world today is an archetypical expression of the process of humanity’s transition from one epoch—and state of consciousness—to another. He was of the opinion that the fate of the world literally depended upon the recognition of the shadow elements within us and their assimilation into a more expanded sense of self that includes both our light and dark aspects.

    What we don’t accept in ourselves, but rather, exclude from our self-image and push into the shadows of netherworld of the unconscious—thereby depriving it of light—becomes toxic. These repressed shadowy contents build up a charge in the unconscious, becoming contaminated with archaic archetypal energies from the collective unconscious. It is truly frightening how many of us are so out of touch with our own shadow that we can easily become unconscious instruments through which archetypal evil, which lies hidden within the dark side of the human psyche, can act itself out through us into the world.


    We still go on thinking that we are “simplex and not duplex,” to use Jung’s words. We thus imagine ourselves to be “innocuous, reasonable and humane.” We don’t deny that terrible things are happening, but since we regard ourselves as harmless, Jung points out, “it is always ‘the others’ who do them.” When we are not in touch with the potential evil that dwells within us, we project it outside of ourselves in a futile attempt to disown it, thereby falling prey to and unknowingly acting out in the external world the very evil that we are turning away from within ourselves. Evil thrives on our turning a blind eye towards it.

    To quote Jung, “Evil today has become a visible Great Power…. We stand face to face with the terrible question of evil and do not even know what is before us, let alone what to pit against it.” Most ordinary, psychologically and/or spiritually under-developed people have trouble even imagining the utter depravity of the evil that can potentially play itself out through individuals or groups (not to mention through themselves) who are taken over by the will-to-power of the shadow. In order to develop a sense of how to deal with evil, however, we first have to try and understand the nature of the beast with which we are dealing.

    The first principle of psychological method is that any phenomenon to be understood must be sympathetically imagined. No syndrome can be truly dislodged from its cursed condition until we first move imagination into its heart. One of the most crucially important steps in dealing with evil is, according to Jung, to develop what he calls an “imagination for evil.” If we can’t imagine the evil that human beings are potentially capable of—and of which we ourselves, under the right circumstances, could also be capable of—in our naivety, we offer ourselves into evil’s hands. If evil escapes the reach of our imagination, it will dictate, enforce and establish dominion over us, both within our imagination and in our concrete lives. Because our imagination can help us get a handle on evil, evil tries to stifle and ultimately destroy the imagination, which is why mobilizing the creative imagination is crucial in dealing with the powers of darkness.

    If we don’t develop an imagination for evil, we can lose touch with our shadow and identify with what Jung calls a “fictive personality,” which is to say, in splitting off from our darkness, we conceive of ourselves as being someone who we’re not – a “lite” version of our selves. We all have a darker half, but to the extent we are overly identified with our lighter side at the expense of the darkness within us, we wind up being unable to imagine the depths of darkness of which we are capable. Jung pulls no punches in making this exact point when he writes, “we are always, thanks to our human nature, potential criminals. In reality we merely lacked a suitable opportunity to be drawn into the infernal melee.” We are all inseparably interconnected and partake of the shared collective (darker) unconscious of humanity—the shadow side of being a human being—which is why Jung wrote, “None of us stands outside humanity’s black collective shadow.”


    There are impersonal forces that animate and inform the collective shadow that lurks in our unconscious. In Jung’s words, “We are blissfully unconscious of these forces because they never, or almost never, appear in our personal relations or under ordinary circumstances. But if people crowd together and form a mob, then the dynamisms of the collective man are let loose—beasts or demons that lie dormant in every person [are let loose] …. The change of character brought about by the uprush of collective forces is amazing. A gentle and reasonable being can be transformed into a maniac or a savage beast.” The petri dish of the masses is a breeding ground for evil to flourish and propagate itself. We are dealing not just with merely personal forces that have to do with us as individuals, but with impersonal, transpersonal forces – the Bible’s “powers and principalities.”

    These collective, impersonal and archetypal forces can be so overwhelming that—when we come together in a larger group—they can take on a seeming life of their own, possessing our egoic identity, turning us into their accessories such that we become the unwitting puppets and marionettes of these forces. Collective possession can then easily turn into a psychic epidemic—a collective psychosis—something that is important for us to be alert to in times such as ours when mob violence is increasing in our world.

    Jung writes, “The gigantic catastrophes that threaten us today are not elemental happenings of a physical or biological order, but psychic events…. At any moment several millions of human beings may be smitten with a new madness, and then we shall have another world war or devastating revolution … modern man is battered by the elemental forces of his own psyche. This is the World Power that vastly exceeds all other powers on earth.” In other words, the great power—and seemingly darker force—that is threatening us today is to be found in the place where it originates, within our psyche. We should no longer underestimate, but rather, recognize the primary role that the psyche is playing in world affairs.

    The next step for us to take in dealing with evil—in Jung’s words, “what to pit against it”—is to recognize that the darkness in our world is revealing to us something within ourselves that it greatly behooves us to know. To look for the solution to the world-wide problem of evil outside of ourselves is to distance and distract ourselves from the source of the problem (as well as the potential solution), which as Jung points out again and again, is only to be found within the individual. Although the roots of evil can only be discovered within the individual, this doesn’t mean that the forces of evil that can be encountered within an individual psyche are merely a personal matter. In probing into our own depths, we can potentially come face to face with the vast and formidable forces of the archetypal, collective shadow within ourselves, as we are all, in the deepest recesses of our being, fundamentally connected to the transpersonal psyche, in both its light and dark aspects.

    A failure of imagination has been the cause of some of the major calamities in world history. Jung was of the opinion that if we have no imagination for evil, “evil has us in its grip.” Being out of touch with our own potential for evil ensures that we will unknowingly act it out. If we don’t develop a multi-faceted imagination for evil, there is no way for us to know what we are up against. Our lack of imagination for evil is the best way of making us, to use Jung’s words, “an instrument of evil.” Our lack of insight into the evil that any of us are capable of, to quote Jung, “deprives us of the capacity to deal with evil.” We need to be on intimate terms and know the darkness within ourselves if we want to have any hope of effectively dealing with the darkness in the world at large.

    It is crucially important for us to cultivate the faculty of the imagination so as to be able to deal with the evil in our world. “Evil,” Jung writes, “can no longer be dismissed from the world by a circumlocution. We must learn to handle it, since it is here to stay.” We can deny this all we want, insisting on staying blind – like ostriches, putting our heads in the sand. There is, however, no getting away from the fact that—as a way of finding and deepening our connection to the light—we are fated to come to terms with the darker side of ourselves and of the universe as a whole, which is only emerging into view because of the proximity and intensity of a great light.

    Integrating our shadow is not an intellectual pursuit, but is a moral problem that challenges the whole person. Becoming conscious of the shadow is essential for any degree of self-knowledge. The process of shedding light on the shadow is usually met with strong inner resistance because ignorance has an inertia that must be overcome to make way for the light of self-knowledge.

    To quote Jung, “Therefore the individual who wishes to have an answer to the problem of evil, as it is posed today, has need, first and foremost, of self-knowledge, that is, the utmost possible knowledge of his own wholeness.” In our current catastrophic times, knowledge of the innermost foundation of our being—our intrinsic wholeness—is absolutely imperative. Jung concludes, “Individual self-reflection, return of the individual to the ground of human nature, to his own deepest being … here is the beginning of a cure for that blindness which reigns at the present hour.” Whenever we reflect upon ourselves we are bound to encounter the living frontiers of the unconscious itself, which is where the very medicine that heals our blindness is to be found.

    About the Author
    A pioneer in the field of spiritual emergence, Paul Levy is a wounded healer in private practice, assisting others who are also awakening to the dreamlike nature of reality. Among his books are The Quantum Revelation: A Radical Synthesis of Science and Spirituality (SelectBooks, May 2018) and Dispelling Wetiko: Breaking the Curse of Evil (North Atlantic Books, 2013). He is the founder of the “Awakening in the Dream Community” in Portland, Oregon. An artist, he is deeply steeped in the work of C. G. Jung, and has been a Tibetan Buddhist practitioner for over 35 years. He was the coordinator for the Portland PadmaSambhava Buddhist Center for over twenty years. His email is paul@awakeninthedream.com; he looks forward to your reflections.
    This really is the crux of what is happening on this planet at this time. This so articulately explains what I have personally been dealing with and having visions about.

    Since, at the end of the day the resolution of the condition lies within, I will share a personal experience. I have always considered myself non-violent. I try to never cause suffering to any living thing. When I began looking at the shadow self, I was more than willing to see some defects of character but was at a loss to see pure evil within myself. After all, I though of myself as a nice, friendly person.

    I did a mental exercise, inspired by Jordon Peterson of picturing myself as a nazi guard. I wanted to get in touch with something within my self that would actually enjoy the suffering of the individual prisoners. I wasn't able to do that or come even close. I mentally manipulated the situation many times to see if I could imagine myself enjoying inflicting pain on others when I was in a position of authority. To make a long story short, I imagined myself in charge of unrepentant pedophiles and people that had tortured and abused animals and children in the worst ways. I came to a place in my imagined scenario where I found that I could enjoy being cruel to these people. I could enjoy harming them as they had harmed the innocent.

    That simple exercise alone was a huge shift of consciousness for me. More profound than I would ever dream. The result was the illusion of my being a nice person shifted. One might think that would be a bad thing but quite the opposite. It allowed me to accept my place in humanity and to have more understanding for our condition. There is a huge energy constriction when we hold onto our own labels of self. I could see myself without the blinders to a greater degree. I also came to notice that my projections have decreased significantly. I am involved in way less judgment of others behavior.

    At the end of the day, nothing will change at the source if we are not willing to see who and what we are on an individual basis.

    This is a place of duality and if we deny our own duality we do it at our own peril and the peril of others.

    Thank you Delight, you have been one of the great teachers in my life.
    Last edited by Pam; 6th August 2021 at 10:29.

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    Default Re: Paul Levy: Collective Psychosis - Curse or Gift?

    The Collective Psychosis named by Paul Levy (Wetiko) is real but it ours to heal. Paul has a new book Wetiko: Healing the Mind-Virus That Plagues Our World December 14, 2021
    by Paul Levy


    Paul Levy | Wetiko: Healing The Mind-Virus That Plagues Our World
    7,957 viewsDec 14, 2021

    Quote A pioneer in the field of spiritual emergence, Paul is a wounded healer in private practice, helping others who are also awakening to the dreamlike nature of reality. His work has gone through three phases: because of his intense interest in dreams (both night dreams and the dreamlike nature of reality), he was first known as "the dream guy." After writing Dispelling Wetiko, he became associated with the idea of wetiko. After the publication of The Quantum Revelation, he is now seen as connected with quantum physics. All three aspects - dreams, wetiko and quantum physics are interconnected and complementary facets of a deeper reality into which he is continually deepening his investigation. A Tibetan Buddhist practitioner for over 30 years, he has intimately studied with some of the greatest spiritual masters of Tibet and Burma. He was the coordinator of the Portland chapter of the Padma Sambhava Buddhist Center for over twenty years.

    He is the author of Dispelling Wetiko: Breaking the Curse of Evil, Awakened by Darkness: When Evil Becomes Your Father, The Quantum Revelation: A Radical Synthesis of Science and Spirituality.

    His most recent book, Wetiko: Healing the Mind-Virus That Plagues Our World, should be coming out right along with this episode.

    THC Links:
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    Quote a discussion with Paul Levy author of Wetiko and The Quantum Revelation. Paul will share his thoughts on Philp K Dick's Black Iron Prison and how this coincides with the existence of a malignant mind parasite he calls Wetiko.
    Philip K Dick's Black Iron Prison and Wetiko- A talk with Author Paul Levy
    Apr 23, 2021

    Last edited by Delight; 22nd December 2021 at 03:03.

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    Default Re: Paul Levy: Collective Psychosis - Curse or Gift?

    Another interview this month.


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    Default Re: Paul Levy: Collective Psychosis - Curse or Gift?

    Bumping this thread because IMO we are seeing the mechanism of a collective (and individual) daimonic possession which either will help us awaken or destroy us.

    Quote Reflecting Upon Jung's Answer to Job

    Answer to Job was Jung’s most inspired work, in the sense that something beyond his ego and conscious personality was coming through him. Seventy-five years old and in the middle of a feverish illness, when he finished writing this book his illness was over. Jung describes how Answer to Job came into being by writing in a letter that it was like “the spirit seizing one by the scruff of the neck.” When the book, in Jung’s words “came to me,” he had the feeling that he was at a concert listening to a great composition, as if the text was a channeled work, dictated directly from the unconscious. Towards the end of his life Jung commented that he wished he could rewrite all of his books, but that he wouldn’t change a word in Answer to Job. After writing it, he wrote in a letter that “I have landed the great whale.” Jung felt that what he wrote about in this book was the unfoldment of “the divine consciousness in which I participate, like it or not.”

    To say Answer to Job is a controversial book is an understatement of vast proportions—it goes directly against the traditional dogmatic view of mainstream theology. In this amazing book, Jung was interpreting the Old Testament psychologically—as if it were humanity’s dream—which is to see it as symbolizing the process of individuation as it was unfolding in the collective psyche of humanity. Jung interpreted the Biblical story of Job as symbolically representing an individual ego’s encounter with “the Self,” both in its conscious—and unconscious—aspects. As Jung points out, an individual’s individuation process directly impacts—and is the vehicle for—the Self’s incarnation. As Jung writes, “Self-realization—to put it in religious or metaphysical terms—amounts to God’s incarnation.”

    The Book of Job is the pivotal point in the unfoldment of what Jung calls “a divine drama,” as it represents the transition from collective to individual psychology. It is the first part of the Bible where God (symbolic of “the Self”) engages an individual representing themselves rather than merely being a spokesperson for the collective. The underlying theme of the story of Job is the relationship between humanity and God. Psychologically speaking, this symbolizes the emergence of the continually unfolding relationship between the ego and the Self (the God within)—a dynamic which Jung referred to as the ego-Self axis. Jung realized that the story of Job was symbolically expressing a new relationship between God and humanity that was mirroring our ever-evolving individual relationship with the unconscious. As Jung tried to make clear, the Book of Job symbolizes a divine initiation process in which we’ve all been enlisted that potentially can expand our consciousness and introduce us to a radically new state of being.

    As Jung writes, “Job is no more than the outward occasion for an inward process of dialectic in God.” In other words, the events that take place in the Job drama are the symbolic expressions of a transformative inner process going on deep within the collective unconscious of our species in which we—each one of us—are participating (knowingly or not). The reason why Jung wrote so passionately in this book about Job’s encounter was that it mirrored his own personal encounter with the unconscious. When asked how he could live with the knowledge he had recorded in Answer to Job, Jung replied, “I live in my deepest hell and from there I cannot fall any further.”

    In Answer to Job Jung, to put it simply, was trying to come to terms with the dark side of God, i.e., evil. Jung wanted to know why Job was treated so badly—and wounded—by God (who, as the Book of Job makes clear, was secretly in cahoots with Satan). In this book, Jung attempted to show how we could find and connect with the light once we have fallen into—and become overwhelmed by—the darkness. Jung realized that the story of Job was symbolically expressing an underlying psychospiritual dynamic of the human encounter with evil that has special significance and particular relevance for the current dark time we are living through in the world.

    As Jung realized, Job’s ordeal was not an expression of Job’s personal psychology, but rather, was set in motion by deeper transpersonal, archetypal forces in the unconscious. Job didn’t interpret the darkness and suffering that overtook his life in a personalistic way—feeling it was his fault—which would invariably lead to despair. Rather, Job viewed his situation—which is really our own—as potentially containing a deeper transpersonal meaning, which was a perspective that made all the difference. In Jung’s words, the events in the story of Job are such that “one cannot altogether suppress the suspicion of connivance in high places…. We must, however, keep an eye on the background of all these events.” In other words, something might be being revealed—in the background—through the darkness that Job was living through.

    Breaking with traditional religious thinking, Jung pondered “the extremely uncomfortable fact that [in the Book of Job] Yahweh [God] let himself be bamboozled by Satan.” It is highly significant that in the story of Job, it is the figure of Satan that initiates Job’s ordeal. As Jung points out, Satan was the only one among the angels—the sons of God—who took the initiative upon himself to create obstacles, which, as Jung pointed out, were “necessary and indeed indispensable for the unfolding and completion of the divine drama.” Though on one hand Satan was God’s adversary, on a deeper level the two were intimately related and ultimately not separate.

    Through his own personal encounter with evil, Jung became increasingly aware that evil—and humanity’s relationship to it—is playing a key role in the divine incarnation process. He realized that it clearly wasn’t God’s intention, if we could speak in such human terms, to spare humanity from experiencing evil. Jung writes, “We assiduously avoid investigating whether in this very power of evil God might not have placed some special purpose which it is most important for us to know.”

    Jung realized that evil, if it didn’t destroy us in the process, was actually activating the latent, unconscious impulse in us to individuate, to become who we are. In Answer to Job, Jung wonders whether it was God himself “who egged Satan on for the ultimate purpose of exalting Job.” The ‘answer’ that Jung comes up with in Answer to Job is that the meaning and significance of Job’s seemingly undeserved suffering—the origin of which was Satan—was to catalyze Job so that he would develop a conscious relationship with—and realization of—the Self.

    In theological terms, Job’s ordeal was symbolic of God’s attempt to bring awareness to Job (a figure representing the human ego) of God (i.e., the Self). This is why in Answer to Job Jung describes Satan as “the godfather of man as a spiritual being,” as it was evil itself that was potentially helping humanity (in this case, in the person of Job) to realize its divinity. Of course—in true quantum style—whether evil potentially destroys us or awakens us is a function of whether or not we recognize what it is revealing to us.

    In this book Jung interprets world history as a dreaming process of a greater being (which we call God), whose origin lies outside of time and yet is manifesting—and revealing itself—in, through and over time. Jung writes, “the imago Dei (God-Image) pervades the whole human sphere and makes mankind its involuntary exponent”. In other words, an atemporal, eternal process is manifesting itself historically in, through and over linear time, which it did not only two thousand years ago, but, as Jung realized, events in our world today are the current reiteration—and revelation—of the same deeper archetypal process of the incarnation of God in human form. This time, however, instead of appearing in one man—in projected form outside of us—this is a process in which all of humanity has gotten drafted into participating.

    Jung points out that it makes all the difference in the world—literally—if we unconsciously enact, compared to consciously recognize, the deeper mythological, archetypal process in which we are all participating. In Jung’s words, the difference between these two processes “is tremendous,” with consciousness being the determining factor. Speaking about the incarnation of God through humanity, Jung writes, “Although he is already born in the pleroma, his birth in time can only be accomplished when it is perceived, recognized, and declared by man.” In other words, our conscious recognition of the deeper process that we are participating in is the crucial act that literally changes everything. Instead of observing this deeper cosmic mythic process as a passive observer or as an intellectual idea, we find ourselves consciously participating in this process, which can be a truly revelatory—and transformative—experience. In Answer to Job, Jung is laying the groundwork for a new worldview, a new myth for modern humanity and our place in the greater scheme of things.

    As Jung makes clear, if ever there was a time where psychological understanding is needed, it is now. The deeper mythologem that is literally—and symbolically—playing out and coming to light in our world is, according to Jung, “so obvious that we must be deliberately blinding ourselves if we cannot see its symbolic nature and interpret it in symbolic terms.” Seeing the deeper mythic archetypal drama in which we have found ourselves playing a role transforms our vision of events in our world from the literal to the symbolic. This individual process—in which we step into what Jung calls “symbolic awareness”— is to see the dreamlike nature of the world and is, psychologically speaking, known as the individuation process.

    Contemplating the incarnation of God through Christ (who is the embodiment—the incarnation—of the light) as a dreaming process, Jung wonders where did God’s darkness go? When God became man in Christ—who was spotless in his purity—all darkness and evil were carefully kept outside of God’s chosen instrument of incarnation. As Jung imaginatively contemplates, if God had self-reflected during his appearance on earth two thousand years ago, “he would have seen what a fearful dissociation he had gotten into through his incarnation.” This is to say that God’s inner opposites—his light and darker parts—had become totally polarized in the figures of Christ and Satan. This deeper archetypal state of polarization, instead of manifesting through two adversarial figures like it did two thousand years ago, is now, in our current world situation, materializing in fully embodied form(s)—taking place not only within the individual human psyche—but through the greater body politic of humanity, which has become totally split into (warring) opposites.

    Jung realized that “God has eternally wanted to become man.” In Answer to Job, Jung is pointing out that, instead of choosing a pure, guiltless vessel as his birthplace, as he did two thousand years ago—God now wants to become and incarnate through—the empirical, creaturely human being who unconsciously participates in—and is not separate from—the darkness of the world. As Jung realized, the closer this bond between God and man becomes, however, the closer becomes the danger of an encounter with evil. Because God wants to become man, the uniting of the antinomies that are intrinsic to God’s nature must take place in humanity, which is the very role that we—as living, breathing alchemical vessels—have been being prepared for from the beginning of our appearance on this planet.

    Jung points out that in our current age God has granted humanity “the [Godlike] power to empty out the apocalyptic vials of wrath on his fellow creatures,” which of necessity places an urgent demand on our species to step out of our unconscious blindness and in Jung’s words, “achieve gnosis of the Divine” (i.e., consciously realize our true nature, a nature which interfaces with and is ultimately inseparable from the divine). In other words, humanity, to quote Jung, “can no longer remain blind.” It should get our attention that Jung again and again is pointing out the self-induced “blindness” of humanity that is literally at the bottom of the malady that is afflicting us.

    Psychologically speaking, this process of healing our blindness represents a level of ego development in which the human ego becomes relativized and realizes (opens its eyes) that it is subordinate—and in service—to the Self. The individuated ego, instead of being unconsciously inflated—i.e., unknowingly identified with (and thus blind to) the Self—finds itself in an ever-deepening conscious intimate relationship with the Self, as our eyes become more and more opened to who we are (and who we are related to).

    As Jung concludes in Answer to Job, the human ego’s (Job’s) newborn awareness of the Self (God)—including its darkness—requires in turn a response from the Self/God, which leads to the Self’s humanization and incarnation through humanity. This is why Jung considered Job’s experience as the precursor which laid the archetypal groundwork for, as well as the catalyst which set the stage for the drama of the incarnation of God through Christ. In Answer to Job, Jung was realizing that not only does the ego depend upon the Self for guidance and its very existence, but in a mutual process, that the Self needs the human ego for its conscious realization in third-dimensional space and time. This is why Christ is not only known as “the son of God,” but is also known as “the son of Man.”

    Jung wrote in a letter that God’s birth in Christ symbolized, psychologically speaking, “the realization of the self as something new, not present before [at least in time].” Similarly, God’s further incarnation through the rest of humanity, Jung writes in Answer to Job, “means nothing less than a world-shaking transformation of God.” As Jung points out, when we descend into the depths of the darkness of the unconscious, we are bound to meet what he refers to as “the not yet transformed God.”

    As he writes in Answer to Job, “A momentous change is imminent: God desires … to become man.” To the extent we are able to mediate, humanize and transmute these unconscious primordial energies of the “not yet transformed God,” we are participating in (if we allow ourselves to speak in such human terms) the on-going transformation of God by offering ourselves as the human vessels for his (and her) incarnation. This is what Jung means when he talks about the “continuing incarnation of God” and the “Christification of many.” Jung conceived of Christ as the prototype of a deeper primordial archetypal pattern that exists outside of time, the first born who is succeeded by a continually expanding number of younger brother and sisters (us).

    “God,” Jung writes, “needs conscious reflection in order to exist in reality. Existence is only real when it is conscious to somebody.” This is analogous to how if light is not perceived it is invisible and might as well not exist. The very existence of light itself is as dependent upon being perceived as the act of perception is upon light. This brings to mind Christ’s saying in the Apocryphal Acts of John, “A lamp [light] am I to you that perceive me.” In other words, our conscious perception is a key factor in light (symbolic of the Self/God) fully realizing and actualizing its nature. In other words, the image of the Self is for all intents and purposes nonexistent unless it is consciously realized by us, hence the crucial importance of self—and Self—reflection.

    Self-reflection, or what amounts to the same thing, the urge to individuation, helps us to recollect—and remember—the split-off, forgotten and unconscious parts of ourselves. “In our present catastrophic epoch,” Jung points out that self-reflection—which can be thought of the act of becoming conscious (i.e., waking up)—is “the absolutely necessary and only right thing.” As Jung emphasized again and again in his collected works, the act of self-reflection is “the beginning of a cure for that blindness which reigns at the present hour.”

    Self-reflection will invariably bring us to the very edge of where our consciousness meets the unconscious, which, as Jung writes, “above all else” contains the very insights we so desperately need to be able to successfully navigate this dangerous moment of time in which we find ourselves. As Jung points out, the human act of reflecting upon ourselves inspires the holy and whole-making spirit to find a place within us to lodge itself and set up residence.

    Jung writes, “God becomes manifest in the human act of reflection.” As Jung wrote in Answer to Job, due to our littleness and extreme vulnerability, there is one thing that humanity possesses that God, because of his omnipotence, doesn’t possess - the need for self-reflection. As Jung poetically expresses it, in the human act of self-reflection, God becomes motivated to step off his throne, so to speak, and incarnate through humanity in order to obtain the uniquely precious jewel which humanity possesses via our self-reflection. In other words, the act of deepening our realization of the Self has an effect upon the Self that we are realizing.

    Our reflecting upon ourselves is the very role that we are meant to play in the divine drama of incarnation. Self-reflection is the best service we can offer to God—not to mention ourselves and the world. It should get our highest attention, as Jung elucidated in Answer to Job, that evil—personified in the story of Job by Satan—is the very catalyst for us to reflect upon ourselves. This brings up the question of who Satan works for—is he an emissary of the darker forces, or is he a secret agent for the light? The answer to this question depends upon whether we recognize what is being revealed by—and through—the darkness.
    Quote Episode 181 — Paul Levy: The Mind-Virus That Is Killing Us All
    Why do people harm themselves and how can they learn to stop doing it?

    Author and wounded healer Paul Levy (https://chekinstitute.com/blog/podcas...) returns to discuss the mind-virus that is wetiko (https://www.theosophical.org/publicat..., his latest book and how we can take back our agency in this warm and loving Living 4D conversation.


    This book was mentioned in the podcast.

    THE ART SPIRIT
    Robert Henri
    Last edited by Delight; 18th August 2022 at 05:56.

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