"The animus is the deposit, as it were, of all woman's ancestral experiences of man-and not only that, he is also a creative and procreative being." -C.G. Jung Inextricably enmeshed in the life of every woman is a constellation of autonomous energy that Jung called animus, her masculine side. As a woman develops psychologically, animus changes, appearing and reappearing as child or adult, lover or enemy, king or slave, animal or spirit. All these manifestations of animus energy are reflected in her experience of masculinity, both in herself and in others. Animus Aeternus weaves developmental theories from depth psychology with the poetry of women-including Sylvia Plath, Adrienne Rich, Emily Dickinson, Teresa of Avila and Edna St. Vincent Millay-to trace the history and meaning of this lifetime companion, illustrating how animus participates in a woman's life, whether we are conscious of it or not. Like dreams and active imagination, poetry speaks in images from the soul. In choosing women's poetry as well as their dreams to illustrate the essence of animus, the author adds the immediacy of soul-made truths to the lucidity of her conceptual matrix.

'Becoming: An Introduction to Jung's Concept of Individuation' explores the ideas of Carl Gustav Jung. His idea of a process called individuation has sustained Deldon Anne McNeely's dedication to a lifelong work of psychoanalysis, which unfortunately has been dismissed by the current trends in psychology and psychiatry. Psychotherapists know the value of Jung's approach through clinical results, that is, watching people enlarge their consciousness and change their attitudes and behavior, transforming their suffering into psychological well-being. However, psychology's fascination with behavioral techniques, made necessary by financial concerns and promoted by insurance companies and pharmaceutical companies, has changed the nature of psychotherapy and has attempted to dismiss the wisdom of Jung and other pioneers of the territory of the unconscious mind. For a combination of unfortunate circumstances, many of the younger generation, including college and medical students, are deprived of fully understanding their own minds. Those with a scientific bent are sometimes turned away from self-reflection by the suggestion that unconscious processes are metaphysical mumbo-jumbo. Superficial assessments of Jung have led to the incorrect conclusion that one must be a spiritual seeker, or religious, in order to follow Jung's ideas about personality. 'Becoming' is an offering to correct these misperceptions. Many university professors are not allowed to teach Jungian psychology. Secular humanism and positivism have shaped the academic worldview; therefore, investigation into the unknown or unfamiliar dimensions of human experience is not valued. But this attitude contrasts with the positive reputation Jung enjoys among therapists, artists of all types, and philosophers. Those without resistance to the unconscious because of their creativity, open-mindedness, or personal disposition are more likely to receive Jung's explorations without prejudice or ideological resistance. There is a lively conversation going on about Jung's ideas in journals and conferences among diverse groups of thinkers which does not reach mainstream psychology. 'Becoming' is for those whose minds are receptive to the unknown, and to help some of us to think-more with respect than dread-of the possibility that we act unconsciously.

Analytical Psychology, written by a range of distinguished authors takes account of advances in other fields such as neuroscience, philosophy and cultural studies and examines their effects on Jungian analytic theory.

The immortality of the soul is one of the oldest tropes in the history of philosophy and one that gained significant momentum in 16th-century Europe. But what came before Pietro Pomponazzi and his contemporaries? Through examination of four neglected but central figures, Joanna Papiernik uncovers the rich and varied nature of the afterlife debate in 15th-century Italy. By engaging with old prints, manuscripts and other archival material, this book reveals just how much interest there was in the question of immortality before the 16th-century boom in Aristotelian translations. In particular, Papiernik sheds light on the treatises of Agostino Dati, Leonardo Nogarola, Antonio degli Agli and Giovanni Canali, all of which have until now been overlooked in modern scholarship. From Dati's critiques of ancient and existing positions to Agli's study of immortality and its relation to the metaphysics of light, this volume investigates not only how wide-ranging the debate was but also the important impact it had on later philosophical thinking. Deftly combining close reading with a broad intellectual survey, and including two editions of unpublished primary texts, Philosophies of the Afterlife in the Early Italian Renaissance provides a crucial insight into the development of early Renaissance Platonism and philosophy of religion.

The Latin term puer aeternus means eternal youth. In Jungian terms it is used to describe a certain type of man - charming, affectionate, creative and ever in pursuit of his dreams. Based on a series of lectures, this guide provides an explanation of this concept.

For more than 30 years, Yoga Journal has been helping readers achieve the balance and well-being they seek in their everyday lives. With every issue,Yoga Journal strives to inform and empower readers to make lifestyle choices that are healthy for their bodies and minds. We are dedicated to providing in-depth, thoughtful editorial on topics such as yoga, food, nutrition, fitness, wellness, travel, and fashion and beauty.

Is Cupid and Psyche a romance, a folktale, a Platonic allegory of the nature of the soul, a Jungian tale of individuation, or an archetypal dream? This volume provides Joel Relihan's lively translation of this best known section of Apuleius' Golden Ass, some useful and illustrative parallels, and an engaging discussion of what to make of this classic story.

The Eros and Psyche myth has, over the course of the twentieth century, received nearly as much attention from depth psychologists as has the Oedipus story. In their attempt to better understand this popular story, scholars have proposed various interpretations, which have generally followed eithether Freudian or Jungian theories about the nature of the psyche and its development. This elaborate work provides serious students of psychology, religion and mythology with a detailed account and analysis of what has been accomplished in the spychological interpretation of the Eros and Psyche myth to date. It emphasizes how psychological theory determines the direction of interpretation much more than does the literary context of the myth itself. It also examines the strengths and weaknesses of these psychological interpretations (five Freudian and six Jungian) of the Eros and Psyche myth in order to lay the groundwork for an interpretation which (1) avoids the rigidity of both Freudian and Jungian dogma and (2) restores the myth to its rightful literary and religious context — something which has been ignored by most psychological interpretations.

This book provides a detailed commentary on Book 1 (epistulae 1-12) of Seneca's Ad Lucilium Epistulae Morales, written in the last years (62-65 AD) of the philosopher's life. The importance of the Epistulae Morales as an example, possibly the consummation, of Seneca's writings and a discussion of Roman (Stoic) moral philosophy, is universally acknowledged. The purpose in focusing upon these first twelve epistles, which establish the principle and intention of this large collection of twenty extant Books, is to interpret and annotate the letters and add insight to the understanding of the Epistulae Morales overall. Every letter in Book 1 is discussed in the form of a commentary. Areas of comment include vocabulary and style, personal allusions to Seneca, relevant issues of history and social environment and, inevitably, the moral and philosophical concepts which form the substance of Seneca's argument throughout the Epistulae Morales. Two further issues, the Structure and Style of Book 1, are discussed in separate chapters.

2012 I fell in love with Russia from afar when I was a child. Fate brought me to live there from 1977 to 1980, and I continued a dysfunctional love affair with her culture. When I first wrote this memoir twenty years later, in 2000, it was an expression of hope. Hope had seen me through those three years in the Soviet Union, and I wanted to record that for whoever needed to hear it. In 2000, the USSR as we knew it had collapsed, and the Russian and Ukrainian citizens that I had known were facing the task of founding a democratic society for the first time in their histories. Now, a dozen years later, the task is still ongoing, and the news out of Russia is that voices from the people are being heard as never before. The older generation that I had met in the '70s had seen their hopes for a benevolent communism dashed. The bright young adults of that time, conditioned to serve the state, are having to ask questions and make decisions about their leadership that were never possible before. So much has changed. So little has changed. My little memoir seems timely again, another small voice from the street.