Odinian Beta

Lecture 8 in the Psychological Significance of the Biblical Stories series. In the next series of stories, the Biblical patriarch Abram (later: Abraham) enters into a covenant with God. The history of Israel proper begins with these stories. Abram heeds the call to adventure, journeys courageously away from his country and family into the foreign and unknown, encounters the disasters of nature and the tyranny of mankind and maintains his relationship with the God who has sent him forth.

Lecture 7 in the Psychological Significance of the Biblical Stories Lecture Series. Life at the individual and the societal level is punctuated by crisis and catastrophe. This stark truth finds its narrative representation in the widely-distributed universal motif of the flood.

Lecture 6 in my Psychological Significance of the Biblical Stories lecture series The story of Noah and the Ark is next in the Genesis sequence. This is a more elaborated tale than the initial creation account, or the story of Adam and Eve or Cain and Abel. However, it cannot be understood in its true depth without some investigation into what the motif of the flood means, psychologically, and an analysis of how that motif is informed by the order/chaos dichotomy.

Lecture 5 in my Psychological Significance of the Biblical Stories lecture series The account of Cain and Abel is remarkable for its unique combination of brevity and depth. In a few short sentences, it outlines two diametrically opposed modes of being -- both responses to the emergence of self-consciousness and the knowledge of good and evil detailed in story of Adam and Eve. Cain's mode of being -- resentful, arrogant and murderous -- arises because his sacrifices are rejected by God.

Lecture 4 in my Psychological Significance of the Biblical Stories lecture series I turned my attention in this lecture to the older of the two creation accounts in Genesis: the story of Adam and Eve. In its few short paragraphs, it covers: the emergence of human self-consciousness; mankind's attendant realization of vulnerability, mortality, and death; the origin of the capacity for willful evil, as the ability to exploit that newly-realized vulnerability.

Lecture 3 in my Psychological Significance of the Biblical Stories series at the Isabel Bader Theatre in Toronto. Although I thought I might get to Genesis II in this third lecture, and begin talking about Adam & Eve, it didn't turn out that way. There was more to be said about the idea of God as creator (with the Word as the process underlying the act of creation). I didn't mind, because it is very important to get God and the Creation of the Universe right before moving on :) .

Two-part interview with Transliminal Media's Jordan Levine, April 2017, in Vancouver, Canada. Sequel to the hit 2015 interview 'Religion, Myth, Science, Truth': https://youtu.be/07Ys4tQPRis Please support Transliminal Media on Patreon** | https://www.patreon.com/transliminal Links Transliminal Media Patreon Transliminal Media YouTube Channel Self Authoring Programs Dr Peterson's Patreon Support Page

Lecture 2 in my Psychological Significance of the Biblical Stories. In this lecture, I present Genesis 1, which presents the idea that a pre-existent cognitive structure (God the Father) uses the Logos, the Christian Word, the second Person of the Trinity, to generate habitable order out of precosmogonic chaos at the beginning of time.

Lecture 1 in my Psychological Significance of the Biblical Stories series from May 16th at Isabel Bader Theatre in Toronto. In this lecture, I describe what I consider to be the idea of God, which is at least partly the notion of sovereignty and power, divorced from any concrete sovereign or particular, individual person of power. I also suggest that God, as Father, is something akin to the spirit or pattern inherent in the human hierarchy of authority, which is based in turn on the dominance hierarchies