In this eye-opening book Thomas Moore, the author of the national bestsellers Care of the Soul and Soul Mates, turns to the dark side of love: its cruelties, perversions, and appalling tortures. Bravely and with brilliant insights, Moore re-imagines the repulsive fictions of the Marquis de Sade to learn what they can teach about the horrors hidden deep inside the human soul, revealing unsuspected poetic and imaginative powers within violence and sexual victimization. The book also shows the sadomasochism that lies unseen in many aspects of everyday life.

With a foreword by Adolf Guggenbühl-Craig and a new afterword by the author.

On the Nature of the Animus and The Anima as an Elemental Being two classic papers on the psyche written by Emma Jung (1882-1955), psychoanalyst, writer, and wife of C.G. Jung. First published in English in 1955 that are required reading for training Jungian analysts. How do animus and anima, these all-important Jungian concepts, appear in dreams, fantasies, behavior, and mythology? This book maps a way toward an understanding of the union of opposites and the emergence of the self. There is wisdom in Emma Jung's words, simplicity in her style, and we feel the movement of animus and anima in her soul.

Prometheus the Awakener is considered by many to be one of the finest astrological essays ever written. It has also been much praised by depth psychologists for its precise linking of an archetypal perspective in biography and history to the macrocosm of planetary movements, providing an invaluable new bridge between astrology and psychology.

On Melancholy & Depression, Volume 11 of the Uniform Edition of the Writings of James Hillman, combines a talk delivered by Hillman in Rome in 1999 on melancholy with an edited transcript of three seminars on the subject of melancholy and depression held at Pacifica Graduate Institute in Carpinteria, California: In Defense of Melancholy (1992), Depressive Syndromes (1994), and The Place of Depression in a Manic Civilization (2000).

The true revolution begins in the individual who can be true to his or her depression. Neither jerking oneself out of it, caught in cycles of hype and despair, nor suffering it through till it turns, nor theologizing it--but discovering the consciousness and depths it wants. So begins the revolution in behalf of soul.

--James Hillman, Re-Visioning Psychology

Is genius shaped by the imagination of childhood? Edith Cobb's collection of autobiographies and biographies of creative people, as well as her observations of children's play, suggest just that. She sees the child to be innately connected with the natural world. Inner powers alone do not further the imagination. Her book remains a groundbreaking philosophical meditation on the importance of children's deep experience of nature to their adult cognition and psychological well-being.

Inhuman Relations, Vol. 7 of the Uniform Edition of the Writings of James Hillman, contains what could be described as Hillman's more clinical writings. Hillman chose the title, Inhuman Relations, to emphasize the archetypal forces that shape our human interactions -- the myths behind our messes, as he says in this volume. With this volume, Hillman decided to return to his groundbreaking book on soul-making, Re-Visioning Psychology, and organize most of essays under that book's original operative headings: Personifying or Imagining Things, Pathologizing or Falling Apart, Dehumanizing or Soul-Making, and Psychologizing or Seeing Through. The 24 essays in this volume illustrate these operations and allow the reader not only to appreciate their wide-ranging content, but also to become aware of their experiential influence.

As Scott Becker writes in his introductory essay: We can say that Hillman was not only trying to make a point, he was trying to be useful. Because of Hillman's frequently martial style and his plutonic deconstruction of his subject matter, some critics have understandably tended to overlook the fact that he was, by training and temperament, a psychotherapist, and that his therapeutic intent continued long after he left the world of psychoanalysis proper. His passion was in the service of compassion. That he accomplished this by holding up a mirror to our follies does not detract from his therapeutic intent. Quite the contrary, our disillusionment and discomfort were the required first steps to letting go of our destructive ideas, a necessary nigredo phase as we descended, fell apart, went bugs. We had to lose our minds to find them.

This excursion is intended to supplement the main literature on the anima. Since that literature provides a goodly phenomenology of the experience of anima, I shall look here more closely at the rather neglected phenomenology of the notion of anima. Experience and notion affect each other reciprocally. Not only do we derive our notions out of our experiences in accordance with the fantasy of empiricism, but also our notions condition the nature of our experiences. (James Hillman)

Karl Ker nyi presents here a beautiful, authoritative study of the great god Hermes whom the Greeks revered as Guides of Souls. Chapters on Hermes and Night, Hermes and Eros, and Hermes and the goddesses illuminate the complex role of Hermes in classical mythology, while also providing an archetypal background for the guiding of souls in psychotherapy. A vital contribution both to the study of the classics and the therapy of the soul.

Organizing data from cultures the world over, Mircea Eliade, one ofthe preeminent interpreters of world religion in the twentieth century, lays out the basic patterns of initiation: group puberty rites, entranceinto secret cults, shamanic instruction, individual visions, and heroicrites of passage. The vast information assembled here transcendsusual scholarship. Eliade always affirms the greater experience in allinitiation - the indissoluble tie between humans and the cosmos ofgods, spirits, animals, ancestors, and nature.As Michael Meade writes in his foreword, Eliade fervently workedat keeping the doors of perception open to the world of sacred symbolsand creative ritual. Through his insistence that we are each thenecessary inheritors of a vast sacred heritage, he has acted as a spiritualelder and distant mentor to me and many students of myth andritual. Like an archeologist of symbols, he has unearthed, preserved, and found new meanings in the rites of our ancestors.

Edited and introduced by STANTON MARLAN, Salt and the Alchemical Soul is a collection of three papers from Freudian, Jungian, and Archetypal Psychology, newly edited and introduced, providing excellent examples of different methods and styles of working with images. ERNEST JONES, in his essay The Symbolic Significance of Salt in Folklore and Superstition, attempts to apply psychoanalysis as a new science to an understanding of superstition. C.G. JUNG's investigation into alchemy in Sal leads him to see salt as the principle of Eros at the base of the self. JAMES HILLMAN, using the image of salt, looks into the alchemical way of psychologizing, in The Suffering of Salt.

Two groundbreaking essays, The Thought of the Heart and Anima Mundi: The Return of the Soul to the World, by James Hillman that launched Archetypal Psychology and began the renaissance of a psychology that returns psychic reality to the world. Following Marsilio Ficino who was the first to place the soul in the center of his vision, Hillman argues for a psychology that reflects the world it works in.

The American conceptual artist Agnes Denes investigates science, philosophy, linguistics, psychology, art history, poetry, and music. A pioneer of ecological art, Denes's work involves ecological, cultural, and social issues.

A groundbreaking text on alchemy by the leading scholar of Jewish mysticism is presented here for the first time in English translation. Scholem looks critically at the connections between alchemy, the Jewish Kabbalah; its christianized varieties, such as the gold- and rosicrucian mysticisms, and the myth-based psychology of C.G. Jung, and uncovers forgotten alchemical roots embedded in the Kabbalah.

This brilliant book brings Pan back to life by following C.G. Jung's famous saying that the gods have become our diseases. Chapters on nightmare panic, masturbation, rape and nympholepsy, instinct and synchronicity, and Pan's female lovers - Echo, Syrinx, Selene, and the Muses - show the goat-god at work and play in the dark drives and creative passions of our lives. (Includes a full translation of EPHIALTES, Wilhelm Heinrich Roscher's masterful nineteenth-century mythological-pathological treatise on Pan and the demons of the night).

Originally written for the Italian Enciclopedia del Novecento, this indispensable book is a concise, instructive introduction to polytheism, Greek mythology, the soul-spirit distinction, anima mundi, psychopathology, soul-making, imagination, therapeutic practice, and the writings of C. G. Jung, Henry Corbin, and Adolf Portmann in the formulation of the field of Archetypal Psychology. This new edition includes three additional texts, which James Hillman long felt belong into this introductory account of Archetypal Psychology: Why 'Archetypal Psychology'?; Psychology: Monotheistic or Polytheistic?; and Psychology: Monotheistic or Polytheistic?-Twenty Years Later.

Passages from Bachelard's major works are introduced here in excerpts selected by Colette Gaudin, a professor of French literature at Dartmouth College and an authority on Bachelard.

Corbin's work on the role of imagination in the religions and its fundamental place in human life has had a lasting and wide-ranging influence on contemporary poetry and the humanities. Among his most influential readers were the poets Charles Olson and Robert Duncan and the archetypal psychologist James Hillman. Central to their common vision is the creative power of language, understood not as a human invention but as a fundamental feature of reality. This new book by philosopher, biologist, poet, and teacher Tom Cheetham provides an overview of Corbin's psychocosmology and its significance for Hillman's archetypal psychology, contemporary poetics, and spiritual practice. It will be of interest to psychotherapists, artists, poets, and anyone who has ever wondered at the mysterious power of language and the imagination to transform the human soul.

With this book James Hillman initiated the soul movement in psychotherapy more than fifty years ago. Soul and suicide are dominant issues of this new millennium; soul because it cannot be reduced to genes and chromosomes; suicide because it raises fundamental religious, political, and legal conflicts. As Hillman writes in the Postscript to the second edition: The individual consists of more than his or her personal individuality. Something besides 'myself' inhabits the soul, takes part in its life and has a say in its death...We need a...definition of self as the interiorization of community. Suicide, literally 'self-killing, ' now would mean both a killing of community and involvement of community in the killing.Hillman's book tries to carry Jung's ideas of a soul-informed psychology into the most wrenching agony of therapeutic practice: the suicide of the patient. It goes to the heart of therapy. Since we are each in a silent therapy with ourselves, the issue of suicide reaches into the heart of each of us. Suicide and the Soul resurrects soul from its reliquary in spiritual churchiness and instills the idea with the passion-laden daily life of soul food, soul music, soul brother, soul sister, and soul death.This new edition is introduced by the eminent psychiatrist and pioneering social critic Thomas Szasz.

This book explores Eros and incest for a new version of therapy that tries to heal the love/sex split.

Edited by Tom Cheetham and Klaus Ottmann, this volume combines a talk delivered by Hillman in Rome in 1999 on melancholy with an edited transcript of three seminars on the subject of melancholy and depression held at Pacifica Graduate Institute in Carpinteria, California: In Defense of Melancholy (1992), Depressive Syndromes (1994), and The Place of Depression in a Manic Civilization (2000).

The true revolution begins in the individual who can be true to his or her depression. Neither jerking oneself out of it, caught in cycles of hype and despair, nor suffering it through till it turns, nor theologizing it-but discovering the consciousness and depths it wants. So begins the revolution in behalf of soul.
-James Hillman, Re-Visioning Psychology