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bios , ‘civil life,’ and zoë , ‘natural life’, in the cult and rituals of the Eleusinian Mysteries of Demeter. The mythology can be interpreted as a developmental psychology of femininity as well as an ecopsychology of life force. As Kerényi pointed out, the latter is more essential. Greek Hades

In: International Journal of Jungian Studies
Authors: Taner Edis and Maarten Boudry

examples and move on to more tangled cases. Consider someone living in a modern Western society who believes in astrology and relies on horoscopes to make a major life decision. He has a normal modern education, and plenty of opportunity to find out that astrology is bunk. He even has an aunt who is an

In: Journal of Cognition and Culture
Author: Jim Kline

worship. As Rickles notes, reverence for the generative organs is one of the most universal of all religious expressions, linked with the worship of the life force responsible for the creation of all living things. Celebration of the life force took many forms, including the worship of sacred stones with

In: International Journal of Jungian Studies
Author: Susan Rowland

the ideas about art that motivate artists. For example, art psychotherapy works within a framework that suggests that a piece of art reflects an internal emotional landscape; that art can ‘serve’ or be used in structuring therapeutic relationships such as transference; that art is always generated

In: International Journal of Jungian Studies
Author: Eberhard Riedel

of the complex and intersecting networks associated with community states of collective violence and trauma. My perspective on our topic is colored by my life experiences. I am a Clinical Social Worker and Jungian Analyst living in the United States since 1969. I was born in Dresden, Germany, in 1939

In: International Journal of Jungian Studies
Author: Georg Nicolaus

his view is meant to become a direct expression of life itself through which it creatively transforms itself. According to Berdyaev: ‘existential philosophy marks a transition from the interpretation of knowledge as objectification, to understanding it as participation , union with the subject matter

In: International Journal of Jungian Studies
Author: Terence Dawson

masterpieces: Milton ( c . 1804–1811) and Jerusalem ( c . 1808–1820). He worked intensively on his ‘illuminated books’ for surprisingly few years of his life (1789–1790 and 1793–1795) and only intermittently, when he found the time, thereafter. They represent a relatively small part of his oeuvre (Viscomi

In: International Journal of Jungian Studies
Author: Jason Butler

conceptual categories. Jung ( 1940 / 1981 ) wrote ‘It is no use at all to learn a list of archetypes by heart. Archetypes are complexes of experience that come upon us like fate, and their effects are felt in our most personal life’ (p. 30). Here Jung implies that the process of gaining consciousness around

In: International Journal of Jungian Studies

life, childhood exposure to family members using drugs/alcohol, environment, and lack of family/friend support formed the Familial theme, while easy access, social media, desire for acceptance, peer pressure, and having friends that use drugs/alcohol were labeled as Social . Finally, a Hedonistic

In: Journal of Cognition and Culture
Author: Mary Stefanazzi

Christian. White , 1960, p. 162 White recognised that some sort of practical help was needed by disordered humankind in navigating the daily challenges of living a good and flourishing human life. Jung’s work more than satisfies this requirement, because it contributes a praxis that can accommodate the

In: International Journal of Jungian Studies