Events

This talk will focus on the unconscious patterns which run through families and generations of families, as one generation inherits, responds and reacts to the complexes and archetypal energies of the previous generation—and even of the generation before that—parents, grandparents and in some cases, great-grandparents. Drawing on mythology and other cultural experiences, the presenter will explore the symbolic nature of the genogram, or psychological genealogy tree, and its connection to the Tree of Life as a visual image for eliciting, revealing and deepening insights into family and ancestral patterning.

This seminar-series is a presentation of reflections on justice, liberation and transformation. It is a fragmented story, inspired by the presenter’s tri-continental life-journey, interpreted through a trans-disciplinary lens and motivated by finding strategies for change through epistemic disobedience.

We have now reached the end of our ‘What is Consciousness?’ event. We have explored the many aspects of the topic through the eyes of scholars some of whom had opposing viewpoints but all of whom were both compelling and enlightening. We are pleased that so many of them have agreed to take part in a final panel to explore and deepen some of the themes that have emerged in the presentations.

The Covid pandemic has required us to keep a broader social distance from one another; for psychotherapists this should be less of a problem. With reliable broadband making therapy sessions (and presentations like this one) possible online, why do so many people still find the virtual session falls so far short of the ‘real’ meeting in person? Maybe our assumption that there is a ‘real’ version and there is an inferior ‘virtual’ version is wrong to begin with. Christopher Hauke will lay out three approaches to this question.

It may be “auspicious coincidence” – or otherwise – but the first five of the sessions in Beyond Bohm 2 are in one way or another related to participatory consciousness. This overlap occurred without any intention on the part of the individuals who put together each of the sessions. It is likely then, that this topic will figure into our final summary session, though any of the topics addressed in the preceding weeks may come to the fore – especially in the extended discussion and Q &A with those attending this final segment of Beyond Bohm. And in the spirit of dialogue, something completely new may emerge, unforeseen by any plan or agenda.

At the very least, our brains help to shape our consciousness. Can an examination of the way in which they do so help us to reconcile different visons of ourselves and of our world?  There is nothing reductionist about asking such a question: rather, McGilchrist shall suggest, it helps us to transcend the limitations of reductionism itself.  Importantly it may, for the first time, give philosophy a basis for judging certain views on the world as worthier of acceptance than others.

Indigenous peoples alive today are rooted in a consciousness of Earth that once provided the guiding mode of consciousness for humans but which at this point in time most of the rest of humanity has lost. The mainstream mode of consciousness is the “anthropocentric” or human-centered mode—a consciousness of objects, causality, competition and hierarchy that focuses on the individual self and on the conflict for survival of the individual. By contrast, the holomorphic or Earth-Mind consciousness is a holistic awareness; it’s an awareness of living in dynamic balance with other beings as “relatives,” including mountains, trees, rivers, wind. It’s an awareness of the deeply metaphoric nature of our relationship to reality and of our obligation to engage in “reciprocity” with all beings, animate or inanimate.