In a world filled with external expectations and societal pressures, finding and embracing one’s authentic self becomes a revolutionary act. This podcast episode delves into the transformative power of self-awareness, intentional living, and the journey towards personal empowerment.
“Self-awareness is the compass guiding us through the journey of life.”
“Breaking free from limiting beliefs opens the door to infinite possibilities.”
Self-Awareness is Foundational: Recognizing and understanding one’s thoughts, emotions, and behaviors is crucial for personal growth.
Challenging Internal Narratives: Many limitations are self-imposed; questioning these beliefs can lead to liberation.Goldcast
Intentional Choices Shape Reality: Living with purpose and making conscious decisions align individuals with their true selves.
Vulnerability Enhances Connection: Sharing one’s authentic self fosters deeper relationships and personal authenticity.
Continuous Growth: Personal development is an ongoing journey that requires commitment and self-compassion.
“Intentional living transforms existence into a meaningful experience.”
“Vulnerability is not weakness; it’s the birthplace of authenticity.”
Two major influences shaped spiritualism. First was feminism. Women were silenced and subjugated. Suddenly, through mediumship, they could speak with authority—even to powerful men. A second was American Platonism. Newspapers like The Platonist published translations of Plato and Plotinus. The Platonist was even printed in St. Louis, then a cattle town. Abner Doubleday—often credited with inventing baseball—translated occult texts and served as a Theosophical Society VP.
Figures like Victoria Woodhull emerged—abused, exploited, but deeply intuitive. She escaped her father’s manipulation and built an independent life through mediumship, eventually becoming the first female stockbroker, the first woman to address Congress, and a major feminist voice advocating for birth control and female sexual agency.
Spiritualism empowered women. They could address audiences, interpret societal ills, and offer mystical insights, often guided by a spiritual “control,” frequently represented by indigenous figures—sometimes stereotyped, but symbolically significant. This reflects how spiritualism became a safe space for oppressed groups, including minorities and women.
America’s occult roots are often denied, but they run deep. Virginia farmers used astrology. Early pilgrims explored alchemy. John Winthrop the Younger, a Rosicrucian and alchemist, brought crates of John Dee’s books to the colonies. When he died, Cotton Mather eulogized him as “Hermes Christi.”
Despite spiritualism’s growth, it faced internal collapse. One of the Fox Sisters admitted the knockings were faked by popping joints, though she later retracted the confession. Fraudulent mediums and criminal enterprises tainted the movement. Crime syndicates used obituaries to scam the grieving.
Sexuality also interwove with spiritualism. The infamous Witch of Lime Street, tested by Houdini, conducted seances in sheer robes, turning the events into erotic theater. Her spirit guide, “Baby Ruth,” used racist tropes and seductive antics. Houdini tried to expose her fraud, but results were mixed—under control, her phenomena diminished, but when unrestrained, she sometimes offered inexplicable insights.
This complexity—between sacred and profane, genius and fraud—defines spiritualism. It’s both empowering and controversial, inclusive and exploited, mystical and human. Like all great movements, its truth lies not in certainties, but in paradox.
“Every conscious choice is a step towards self-empowerment.”
“Embracing our true selves is the greatest act of courage.”
“Personal growth is a lifelong journey, not a destination.”
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Before proceeding, please acknowledge and accept our formal position. We do not accept the models proposed by various occult groups that portray angels or demons as abstract beings with agency or will of their own. Rather, we view them purely as representations of the practitioner’s individual psyche. We also regard the reasons for their changes over time and the similarities between cultures as evidence of a shared human unconscious, referred to by Jung as the collective unconscious.
This means it is not “the devil” that makes people do harmful things; people alone are responsible for their actions. When someone has an unhealthy relationship with these parts of the psyche, their experience can become distorted. They may require professional therapy and the guidance of a mental health professional; otherwise, they risk taking these powers of the unconscious to a dark place because those parts have been corrupted by misinformation, trauma, or both.
Our position is that each person is the ruler of their own kingdom/reality, and that spirit has no interest in human affairs and is not subject to an ego.
Accordingly, our interpretation of occult systems—from the Tree of Life and Tree of Death to the Goetia and Shem—is purely symbolic. We treat them through the IFS (Internal Family Systems) model as representational frameworks that illustrate splits within the human psyche, and we work with them in a manner similar to “duality therapy.”
Therefore, any person claiming that a spirit instructed them to do X or Y is expressing a cry for help and should be treated as such.
This is why this movement is clearly marked by the identifier “God Is Not Therapy.” We are not here to provide therapy, but to present a model of these forces and practices for the purpose of understanding, navigating, and working with one’s own unconscious. By proceeding, you acknowledge your responsibility to seek professional assistance if you are experiencing any of these issues before continuing with this work.
This content on this website is reservered for registered members only. Please log in to view it.
Before proceeding, please acknowledge and accept our formal position. We do not accept the models proposed by various occult groups that portray angels or demons as abstract beings with agency or will of their own. Rather, we view them purely as representations of the practitioner’s individual psyche. We also regard the reasons for their changes over time and the similarities between cultures as evidence of a shared human unconscious, referred to by Jung as the collective unconscious.
This means it is not “the devil” that makes people do harmful things; people alone are responsible for their actions. When someone has an unhealthy relationship with these parts of the psyche, their experience can become distorted. They may require professional therapy and the guidance of a mental health professional; otherwise, they risk taking these powers of the unconscious to a dark place because those parts have been corrupted by misinformation, trauma, or both.
Our position is that each person is the ruler of their own kingdom/reality, and that spirit has no interest in human affairs and is not subject to an ego.
Accordingly, our interpretation of occult systems—from the Tree of Life and Tree of Death to the Goetia and Shem—is purely symbolic. We treat them through the IFS (Internal Family Systems) model as representational frameworks that illustrate splits within the human psyche, and we work with them in a manner similar to “duality therapy.”
Therefore, any person claiming that a spirit instructed them to do X or Y is expressing a cry for help and should be treated as such.
This is why this movement is clearly marked by the identifier “God Is Not Therapy.” We are not here to provide therapy, but to present a model of these forces and practices for the purpose of understanding, navigating, and working with one’s own unconscious. By proceeding, you acknowledge your responsibility to seek professional assistance if you are experiencing any of these issues before continuing with this work.
This content on this website is reservered for registered members only. Please log in to view it.