Book #4 of the Cupid’s Fall series is a contemporary reimagining of the Cupid and Psyche myth that will leave you breathless to the very last page. The God of Love is a mess. Heartbroken and unmoored after losing Pan to his Right Love, Cupid knows the only cure is the next all-consuming love the gods will inflict on him. When Aphrodite refuses to hasten Cupid’s next torment, he resorts to a very human approach to relieving his misery – therapy. His online sessions seem to be working until Dr. Mariposa Rey mysteriously cuts him off. Sensing she needs his help, Cupid sets out on a cross-country adventure to Lake Tahoe, where his heart will be inflamed for one last Worthy. What Cupid doesn’t know is that this fourth test will be his one and only chance at Right Love. With the ancient myth of Cupid and Psyche as his guide, Cupid attempts the impossible – a happily eternally after with his reluctant soul mate.
In the quest for identity and healing, what belongs to the humanities and what to clinical psychology? Ginette Paris uses cogent and passionate argument as well as stories from patients to teach us to accept that the human psyche seeks to destroy relationships and lives as well as to sustain them. This is very hard to accept which is why, so often, the body has the painful and dispiriting job of showing us what our psyche refuses to see. In jargon-free language, the author describes her own story of taking a turn downwards and inwards in the search for a metaphorical personal 'death'. If this kind of mortality is not attended to, then more literal bodily ailments and actual death itself can result. Paris engages with one of the main dilemmas of contemporary psychology and psychotherapy: how to integrate findings and insights from neuroscience and medicine into an approach to healing founded upon activation of the imagination. At present, she demonstrates, what is happening is damaging to both science and imagination.
1987 American Book Award Winner A A A This ambitious and enchanting novel is both modern-day epic and a work of great emotional and spiritual death. Bold in its historical scope, rich in colorful settings, and eminently readable, Confessions of Madame Psyche also reaches inward, toward quieter truths. A A A The novel is narrated by Mei0li Murrow, born in San Francisco in 1895, the illegitimate daughter of a charismatic confidence man and the Chinese prostitute he has "rescued" from the streets. After her mother's early death, Mei-li is left to care of her mercenary half-sister Erika. When the young Mei-li, by pure coincidence, predicts the San Francisco earthquake of 1906, Erika contructs her identity as "Madame Psyche"-exploiting Mei'li's exoticism and her clients' yearnings for contact with the dead in a series of ingeniously orchestrated seances that win her renown as a medium in California and then in the death-soaked Europe of the First World War. A A A Ironically, it is when she manages to finally reject the popular "spirituality" that has made her famous that Mei-li experiences a truer spiritual vision: One day, while walking on the beach, she has a revelation of her connection to all of life-"an experience of hidden reality which I have never doubted...and which left me permanently changed by what I then knew and know still and will always know." A A A Mei-li's subsequent journey leads her through the aspirations and disappointments of a utopian commune in the Santa Cruz Mountains in the 1920s; to the poverty of migrant work camps in the Depression-era Salinas Valley; and to the courage of the first strikes on San Jose's cannery row. Finally, when the relentless Erika cheats her out of an inheritance by having her committed to the Napa State Hospital, Mee-li finds her greatest wisdom and peace among the outcasts of the asylum-and there writes her "confessions." A A A Mei'li's story is ensconed in the rich history of Northern California in the first half of the twentieth century, and peopled by comrades of many classes and cultures and lovers both male and female; but her central odyssey remains one of inner discovery. In Confessions of Madame Psyche, Dorothy Bryant has created a character who is so honest in her search for truth, growth, and spiritual understanding that this quest becomes inherent to her survival.
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.
Cupid and Psyche Apuleius - Cupid and Psyche is a story from the Latin novel Metamorphoses, also known as The Golden Ass, written in the 2nd century AD by Apuleius. It concerns the overcoming of obstacles to the love between Psyche (Soul or Breath of Life) and Cupid (Desire), and their ultimate union in a sacred marriage.
Placed on a medical leave of absence from her job as a special agent in the National Protection and Investigation Unit, Mikala Flynn is a woman on the edge—guilt-ridden, depressed, battling war wounds and personal demons. The world and the relationships as she knew them no longer exist. Now, the streets of New York, the bottle, and anonymous sex have become her solace. In the midst of a fire escape bender, Flynn overhears her crazy-like-a-fox grandmother and her art-world cronies planning a daring theft of a valuable historical document. Eventually Flynn crashes the party and agrees to take on the heist herself. Along the way, Flynn runs into, both literally and figuratively, her now wheelchair-bound best friend, an alluring, mysterious thief who throws multiple wrenches into the works, and the ex-love of her life. Can Flynn pull off the job without falling victim to vodka and lost love…and somehow begin to find herself again along the way?
This book explores the use and development of man's symbolizing capacities-those qualities that make him distinctly human. Dr. Whitmont describes the symbolic approach to a dream, which takes into account a symptom's meaning in reference to an unfolding wholeness of personality. He then presents the view that the instinctual urge for meaning is served by the symbolizing capacities, and that this urge has been repressed in our time. In the field of psychology, this symbolic approach is most fully exemplified by the theories of C. G. Jung. The author's contribution includes many differentiations and speculations, especially concerning the problems of relatedness.
Depth psychologist Plotkin describes himself as a "psychologist gone wild." As a cultural visionary, author, and wilderness guide, he's been breaking trail for decades. Plotkin's revisioning of psychology invites readers into a conscious and embodied relationship with the more-than-human world.
In February and March 1978 I delivered my first series of Gifford Lectures in the University of Edinburgh. These lectures have been published under the title The Human Mystery. The second series of ten lectures were delivered from April 18 to May 4 1979 under the title The Human Psyche. As with the first series, the printed text is actually the manuscript prepared for those lectures, not some later compilation. The lectures were delivered informally, but based strictly on this manuscript. It is hoped that the printed text will convey the dramatic character of a lecture presenta tion. This book must not be regarded as a definitive text in neuroscience, psychology and philosophy, but rather as a series of 'adventures of ideas', to revive a Whiteheadean title. The brain-mind problem has been the theme of three recent books: The Self and Its Brain; The Human Mystery (in its latter part); and now The Human Psyche. In this book there is critical discussion in the first lecture of the materialist hypotheses of the relationship of the self-con scious mind to the brain. In the subsequent lectures the strong dualist-interactionism developed in The Self and Its Brain is explored in depth in relation to a wide variety of phenomena relating to self-consciousness. The aim has been to demonstrate the great explanatory power of dualist interactionism in contrast to the poverty and inadequacy of all varieties of the materialist theories of the mind.
