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If you see a Google Drive link instead of source url, means that the file witch you will get after approval is just a summary of original book or the file has been already removed. Loved each and every part of this book. I will definitely recommend this book to psychology, non fiction lovers. Your Rating:. Your Comment:. Some become emotionally fulfilled as their bodies become large with child, and they feel like the embodiment of Demeter, the mother goddess.
Menopause—the cessation of menstruation brought about by a drop in estrogen and progesterone—is another time of hormonal change. How a woman responds again depends on which goddess is active. For every grieving Demeter suffering from an empty-nest depression, there seems to be—as anthropologist Margaret Mead remarked—other women with a surge of P.
Women who are sensitive to these changes note that during the first half of the cycle they seem more attuned to the inde- pendent goddesses—especially to Artemis or Athena, with their extraverted, go-out-into-the-world focus. Now De- meter, Hera, Persephone, or Hestia becomes the strongest influence. Living together is an arrangement that suits her fine—until the hormonal shift.
She spends too much time on personal telephone calls, listening to the troubles of others. She too often rushes out on an errand of mercy, and is on the verge of being fired. When a woman falls in love, change threatens former priorities. Inwardly, at the archetypal level, old patterns may no longer hold. When Aphrodite becomes activated, the influence of Athena may wane, making career advancement less important than her new love.
Psychiatric symptoms develop if the negative aspect of a goddess becomes activated by circumstance. The loss of a child or a significant relationship can turn a woman into a grieving Demeter mother who stops functioning and just sits, profoundly depressed and unreach- able. For ex- ample, practicing meditation can gradually activate or strengthen the influence of Hestia, the introverted, inwardly focused goddess.
Since the effects of meditation, like meditation itself, are subjective, usually the only person who notices a difference is the woman her- self. In contrast to the gradual effects of meditation, a woman who takes psychedelic drugs may precipitously alter her perception.
Al- though the effect is usually transient, long-term personality changes can result. For example, if a woman who is dominated by Athena—the logic-minded, pragmatic goddess—takes a psychedelic drug, she may find herself enjoying her senses, for a change.
What she sees is more intense and beautiful, she becomes completely ab- sorbed in music, feels sensual, sensing she is much more than her mind. She may thus become acquainted with Aphrodite, enjoying intense experiences in the immediate present. Or she may look at the stars and feel one with nature and, for once, be Artemis, Goddess of the Moon, the huntress whose realm was the wilderness. A woman who chooses to continue her education beyond high school favors the further development of Athena qualities.
Studying, organizing information, taking examinations, and writing papers all require the logic-mindedness of Athena. A woman who chooses to have a baby invites maternal Demeter to be a stronger presence. And signing up for a backpacking trip into the wilderness offers Artemis more expression. For example, a Homeric hymn may create an image of a goddess in the mind of the listener by describing her appearance, attributes, and feats. Then she is invited to be present, to enter a home, or provide a blessing.
The ancient Greeks knew something we can learn: goddesses can be imagined and then invoked. In the individual goddess chapters, readers may discover that they are not well acquainted with a particular goddess. The following invocations are examples. Each stage of her life may have its own most influential goddess or god- desses. Or she may live out one goddess pattern that takes her through successive stages. When women look back on their lives, they often can recognize when one goddess or several goddesses were more important or influential than others.
As a young adult, she may have been focused on her education, as I was in going through medical school. The Artemis archetype kept me focused on the goal. Meanwhile, I called on Athena abilities to learn procedures and facts, which would lead to making diagnoses based on clinical and laboratory findings.
In contrast, my college classmates who married shortly after graduation and had children were calling on Hera and Demeter. Midlife is a time of transition, which often ushers in a changing of the goddesses. Somewhere in the mid-thirties to mid-forties, the prevailing strongest archetype in the previous years now often fades in intensity, allowing other goddesses to emerge.
More energy becomes available for something else, which is an invitation to an- other goddess to exert an influence. Will Athena influence her to go to graduate school? Next comes another later-life transition, when the goddesses may shift yet again. The postmenopausal period may herald a shift, as do widowhood, retirement, or feeling like an elder.
Will the widowed woman who must manage money for the first time discover a latent Athena and find that she is well able to understand investments? Has unwanted loneliness become comfortable solitude, because Hestia is now known? Or has life now become meaningless and empty, because Demeter has no one to nurture? As in every other stage of life, the outcome for the individual depends on the activated goddesses in her psyche, the realities of her situation, and the choices she makes.
Artemis and Athena are outward- and achievement-oriented archetypes, whereas Hestia is inwardly fo- cused. All three represent inner drives in women to develop talents, pursue interests, solve problems, compete with others, express themselves articulately in words or through art forms, put their surroundings in order, or lead contemplative lives.
When a woman is living out a virgin archetype, it means that a significant part of her is psychologically virginal, not that she is physically and literally virginal. Virgin metal is what occurs in native form, and is unalloyed and unmixed, as in virgin gold. Within a religious system and an historical period dominated by male gods, Artemis, Athena, and Hestia stand out as exceptions.
In addition, only these three of all the gods, goddesses, and mortals were unmoved by the otherwise irresistible power of Aphrodite, the Goddess of Love, to inflame passion and stir erotic yearnings and romantic feelings.
They were not moved by love, sexuality, or infatuation. Her actions may indeed be unconventional. She may have to say no, when it would be easier, as well as more adapted, conven- tionally speaking, to say yes. But as virgin she is not influenced by the considerations that make the nonvirgin woman, whether married or not, trim her sails and adapt herself to expediency.
The virgin goddess as- pect is a pure essence of who the woman is and of what she values. It remains untarnished and uncontaminated because she does not reveal it, because she keeps it sacred and inviolate, or because she expresses it without modification to meet male standards.
Or it may be expressed as a meditative practice or as midwifery. Focused conscious- ness typifies the virgin goddesses. They have the capacity to become absorbed in what they are doing. In the process of being focused, they can easily exclude everything that is extraneous to the task at hand or to the long-range goal. I think of focused consciousness as analagous to a sharply focused, willfully directed, intense beam of light that illuminates only what it is focused on, leaving everything outside of its radius in the dark or in the shadows.
It has a spotlight quality. In its most concentrated form, focused consciousness can even be like a laser beam, so pier- cing or dissecting in its ability to analyze that it can be incredibly precise or destructive—depending on the intensity and on what it is focused.
When a woman can focus on solving a problem or achieving a goal, uninterrupted by the needs of those around her, not heeding even her own need for food or sleep, she has a capacity for conscious focus that leads to accomplishments.
When she concentrates on outer goals or whatever the task at hand—as is characteristic of Artemis and Athena—the focus is achievement-oriented. Danielle Steel, whose seventeen novels have sold more than 45 million copies in eighteen languages, exemplifies this type of focused consciousness. I usually work twenty hours a day, sleeping two to four hours. When the focus is turned inward, toward a spiritual center—which is the directional focus of Hestia—the woman in whom this archetype is strong can meditate for long periods, undistracted by either the world around her, or by the discomforts of maintaining a particular position.
In mythology, each of the three virgin goddesses faced a similar challenge, and developed a different solution. Artemis, Goddess of the Hunt, forsook the city, avoided contact with men, and spent her time in the wilderness with her band of nymphs.
Her adaption mode was separation from men and their in- fluence. She was the coolest head in battle and the best strategist. Her adaptation was identification with men—she became like one of them. Finally, Hestia, Goddess of the Hearth, followed an introverted way of adapting by withdrawal from men.
She withdrew inward, became anonymous in appearance, and was left alone. The woman who adopts this mode downplays her femininity so as not to attract unwanted male interest, avoids competitive situations, and lives quietly, as she values and tends the daily tasks or meditation that give her life meaning.
The three virgin goddesses were unchanged by their experiences with others. They were never overcome by their emotions, nor by any other deities. They were invulnerable to suffering, untouched by relationships, and impervious to change.
Similarly, the more focused on her own course a woman is, the more likely she, too, will not be deeply affected by others. That focus can cut her off from her own emotional and instinctual life, as well as from bonding with others. Although she is innately similar to a virgin goddess, she may also discover what Hera has to teach about committed relationships, may feel the stirrings of maternal instinct and learn of Demeter, or may fall in love and unexpectedly discover that Aphrodite is also a part of her.
These theories have inhibited behavior and dam- aged the self-esteem of women who fit virgin goddess patterns. Many women familiar with Freudian theory have thought of them- selves as unnatural, for example, because they wanted a career more than they wanted a baby.
He described women in terms of what they lacked anatom- ically, rather than in terms of what was present in their bodies or their psyches.
As a consequence, he felt, normal women suffered from penis envy, were masochistic and narcissistic, and had poor superego development that is, an inferior conscience. Instead, she is behaving in a com- pulsive way, trying to allay anxieties about castration. He hypothesized a psychic structure that correspon- ded to the different chromosomal makeup of men and women. In his view, women have a feminine conscious personality and a mas- culine component—called the animus—in their unconscious, while men have a masculine conscious personality and a feminine anima in their unconscious.
For Jung, receptivity, passivity, nurturing, and subjectivity char- acterized the feminine personality. Rationality, spirituality, and the capacity to act decisively and impersonally Jung considered mascu- line attributes. He saw men as being naturally endowed in these areas. Women with similar personality traits, however well de- veloped, were handicapped because they were not men; if a woman thought well or was competent in the world, she only had a well- developed masculine animus that, by definition, was less conscious than and thus inferior to men.
The animus could also be hostile, power-driven, and irrationally opinionated, characteristics that Jung and contemporary Jungians tend to emphasize when describing how the animus functions.
Although Jung did not see women as inherently defective, he did see them as inherently less creative and less able to be objective or take action than men. In general, Jung tended to see women as they served or related to men, rather than as having independent needs of their own. She is being true to form, like the particular goddess she most resembles.
She is not suffering from a masculinity complex, as Freud would diagnose, and is not animus- identified and masculine in her attitude, as Jung would suggest. These are the qualities she will need to develop in order to be a person who can form enduring re- lationships, become vulnerable, give and receive love and comfort, and support growth in others. Detached though she is, her quiet warmth is nurturing and supportive. What needs developing that is similar for Artemis and Athena is the capacity for personal intimacy.
These growth tasks differ from the developmental needs of women who resemble Hera, Demeter, Persephone, or Aphrodite. Such women need to learn how to stay focused, objective, and assert- ive—qualities that are not innately strong in such patterns.
These women need to develop the animus or activate the Artemis and Athena archetypes in their lives. Much like an auxiliary engine is called on when more power is needed, the animus is held in reserve. This reserve mode is especially true of women in whom Hestia, Hera, Demeter, Persephone, or Aphrodite are the strongest patterns. But when Athena and Artemis are well-developed aspects of her personality, a woman may naturally be assertive, think well, know what she wants to achieve, or compete comfortably.
When Artemis and Athena are the predominant archetypes, the dreamer is often exploring unfamiliar terrain alone. She is in the role of the protagonist who struggles with obstacles, climbs mountains, or ventures into a foreign country or underground landscape. As in her dreams, she feels natural as she determines her own path.
She is being her active, mind-of-her-own self. When assertive qualities are in the early stages of developing, a woman dreamer is often accompanied by another figure. This com- panion can be male or female, an indistinctly seen presence, or a clearly defined, recognizable person.
For example, if the dreamer is developing her Artemis or Athena qualities, and is still in the early stages of her education or career, her most constant dream companion is often a vague, unknown woman, with indistinct features. When the companion in a dream adventure is a man or a boy, the dreamer is often a traditional woman, who is identified with the vulnerable goddesses or, as we will see later, with Hestia or Aphrod- ite.
To these women, men symbolize action, and thus they define assertive or competitive qualities as masculine in their dreams. Thus, when a woman hesitantly enters into the workplace or groves of academia, aided by an animus or masculine aspect of herself, that aspect may be represented in her dreams by a dimly perceived man, perhaps a young boy or an adolescent still develop- ing , who is with her in an unfamiliar and often dangerous place.
After she has received good grades or a promotion and feels more confident of her abilities, the dream terrain becomes more friendly, and the dream symbol is likely to become a familiar man or to seem familiar in the dream. The tall, lovely daughter of Zeus and Leto roamed the wilderness of forest, mountain, meadow, and glade with her band of nymphs and hunting dogs.
Dressed in a short tunic, armed with a silver bow, a quiver of arrows on her back, she was the archer with unerring aim.
As Goddess of the Moon, she is also shown as a light-bearer, carrying torches in her hands, or with the moon and stars surrounding her head. As the goddess of wildlife, particularly of young wildlife, she was associated with many undomesticated animals that symbolized her qualities.
The stag, doe, hare, and quail all shared her elusive nature. The lioness exemplified her regality and prowess as a hunter, and the fierce boar represented her destructive aspect. Finally, the wild horse roamed widely with companions, as did Artemis with her nymphs. When it was time for Leto to give birth to her children, great obstacles arose. She was unwelcome everywhere she turned, because others feared the vindictive wrath of Hera, the lawful wife of Zeus.
Finally, on the barren island of Delos, she found refuge and gave birth to Artemis. As soon as she was born, Artemis aided Leto during the prolonged labor and difficult delivery of Apollo. Artemis, who had been a midwife to her mother, was thus also considered a goddess of childbirth.
Little daughter, you shall have all you de- sire. Artemis then went to the woods and river to choose the most beautiful nymphs. And fi- nally, with bow in hand, followed by her nymphs, she sought out Pan, the half-man, half-goat, pipe-playing nature deity, and asked for some of his best hounds.
As night was coming on, impatient to try out her new gifts, she hunted by torchlight. In the myths, Artemis acted swiftly and decisively to protect and rescue those who appealed to her for help. She was also quick to punish those who offended her. Once, when her mother Leto was on her way to Delphi to visit Apollo, the giant Tityus tried to rape her. Another time, arrogant and unwise Niobe made the mistake of insulting Leto, boasting that she, Niobe, had many beautiful sons and daughters, while Leto had only two.
Leto called on Artemis and Apollo to avenge this insult, which they speedily did. With their bows and arrows, Apollo killed her six sons and Artemis slew her six daughters. And Niobe was changed into a weeping pillar of stone.
No other goddess is known for this. Other women also successfully appealed to her. The woodland nymph, Arethusa, called to Artemis as she was about to be raped. Arethusa had returned from a hunt, undressed, and was refreshing herself with a swim, when the god of the river became desirous of her and pursued the naked nymph, who fled in terror.
Artemis heard her cry, rescued her in a cloud of mist, and transformed her into a spring of water. Artemis was merciless to those who offended her—as blundering Actaeon discovered. While wandering in the forest, the hunter Actaeon accidently came on the goddess and her nymphs bathing in a hidden pool, and gawked at the sight.
He became quarry for his own hunting dogs, who pursued him. In a panic, he tried to flee, but was overtaken and torn to bits. Artemis also killed another hunter, Orion, whom she loved. One day, Apollo saw Orion as he waded in the sea, his head just above the water.
Apollo then found Artemis some distance away, pointed to a dark object in the ocean, and said she could not hit it. Afterward, Artemis placed Orion among the stars and gave him one of her own hounds, Sirius the Dog Star, to accompany him across the heavens. Thus, the one man she loved became a casualty of her competitive nature. The three have been seen as a moon trinity. Selene ruling in heaven, Artemis on earth, and Hecate in the uncanny and mysterious underworld.
The archetype she represents enables a woman to seek her own goals on terrain of her own choosing. She was not abducted or raped, as were Persephone and Demeter, and was never half of a husband-wife pair.
This archetype enables a woman to feel whole without a man. With it, she can pursue interests and work at what matters to her without needing masculine approval. Her identity and sense of worth is based on who she is and what she does, rather than whether she is married, or to whom.
The Artemis archetype gives women the innate ability to concentrate intensely on whatever is important to her and to be undistracted from her course, either by the needs of others or by competition from others. This archetype makes it possible to hit a self- chosen mark. Artemis the goddess aided her mother Leto in childbirth, rescued Leto and Arethusa from rape, and punished the would-be- rapist Tityus and the intrusive hunter Actaeon.
She was the pro- tectress of the young, especially of preadolescent girls. They traveled with her, exploring and hunting over a wide wilderness terrain. Gloria Steinem, a founder and editor of Ms. Steinem has become a larger-than-life, mythic person- ality to people who project the goddess image onto her. This identification was es- pecially true in the early s, when a great many women wore her trademark aviator glasses and imitated her long, free-flowing hair style, parted in the center.
Ten years later, surface emulation has been replaced by efforts to be, like her, attractive women with personal power and independence. Lynn Thomas, writing in The Backpacking Woman, describes the perceptions of a woman appreciating the wilderness through her Artemis nature: There are for starters, grandeur and silence, pure water and clean air.
There is also the gift of distance…the chance to stand away from relationships and daily ritual…and the gift of energy. Wilderness infuses us with its own special brand of energy. I was engulfed by a dance of ions and atoms.
My body was responding to the pervasive pull of the moon. Seen by moonlight, a landscape is muted, details are indistinct, beautiful, and often mysterious. In moonlight, a person in touch with Artemis becomes an unself-conscious part of nature, in it and one-with-it for a time.
This may be the deepest value of such an experience, the recognition of our kinship with the natural world. Often, their dreams are more vivid than usual, which contributes to their looking inward.
Other types of women may also become aware of their need to make her acquaintance. And yet other women know that Artemis exists in them and realize the need for her to become a more influential part of themselves. How can we cultivate Artemis? Or strengthen this archetype? And how can we encourage the growth of Artemis in our daughters?
Sometimes the goal of developing Artemis requires drastic measures. For example, one talented woman writer, whose work was significant to her, repeatedly abandoned it whenever a man came into her life. Every man was initially intoxicating. Soon he be- came a need. Her life would revolve around him, and if he became distant or rejecting she would get increasingly frantic. She moved out of the city, only occasionally seeing old friends, while she cultivated solitude, work, and Artemis within herself.
A woman who marries young often goes from being a daughter to a wife archetypally Persephone and then Hera , and may discover and value Artemis qualities only after a divorce, when she lives alone for the first time in her life. Once she has the courage to face this possibility and to organ- ize her life around her friends and what matters to her, she may feel a one-in-herself sense of wholeness, an unexpected well-being that comes from developing the Artemis archetype.
When women go on Outward Bound trips or on vision quests for women, they cultivate the Artemis archetype. Similarly, when our daughters compete in sports, go to all-girl camps, travel to explore new places, live in foreign cultures as exchange students, or join the Peace Corps, they gain experiences that can develop the self-sufficient Artemis.
Usually an Artemis baby is the one who looks absorbingly at new objects, who is active rather than passive. Artemis has a tendency to feel strongly about her causes and principles. For an Artemis woman to compete and achieve with success and without conflict, paternal approval is highly important.
Perhaps the gifts are intangible: shared interests or similarities with him that he recog- nizes and encourages. Or they can be more tangible gifts, such as special lessons and equipment. For example, tennis champion Chris Evert Lloyd was coached by her tennis pro father, Jimmy Evert, who provided her with her own tennis racket when she was only six years old.
When an Artemis daughter has a nontraditional mother and father, however, life no longer resembles Mt. Olympus—there was no equivalent in Greek mythology.
When both parents are equals who share childrearing and household chores, and each has a career, the Artemis daughter has a model for growth that allows her to value and develop her Artemis qualities. Moreover, she can do so without considering such qualities incompatible with maternity or relationships. Problems arise when parents criticize or reject an Artemis daughter for not being the girl they expect her to be. Later, when Artemis wants to do something requiring parental permission, she may run into opposition.
And she may withdraw resentfully if her protests are to no avail. In my practice, I hear what happened when such fathers opposed their Artemis daughters. Typically, the daughter maintained a defiant pose outwardly but inwardly was wounded.
The con- sequences vary in intensity and severity, but follow a pattern: what results is a woman who feels conflict about her competence and often sabotages herself—her own doubts are her worst enemies. Deep down, she struggles with feelings that she is not good enough, hesitates when new opportunities are offered, achieves less than she is capable of, and, even when she succeeds, still feels inadequate.
This pattern is culturally produced by families and cultures that place a higher value on sons than on daughters and that expect daughters to be stereotypically feminine. What they got was me. Their daughters usually are not dissuaded by this disapproval, but it nonetheless is undermining. Another common mother-daughter difficulty that Artemis daughters have is with mothers whom they view as passive and weak.
Their mothers may have been depressed, victimized by alcohol or a bad marriage, or immature. While the goddess Artemis was always able to help her mother Leto, the efforts of Artemis daughters to rescue their mothers was often unsuccessful.
Devaluation and lack of respect for their weak mothers strengthens the virgin goddess qualities of Artemis daughters. Determined not to resemble their mothers, they suppress dependency feelings, avoid expressing vulnerability and vow to be independent. In rejecting identification with her mother, she usually finds herself rejecting what is considered as feminine—softness, receptivity, and stirrings toward marriage and motherhood. A classic work of female psychology that uses seven archetypcal goddesses as a way of describing behavior patterns and personality traits is being introduced to the next generation of readers with a new introduction by the author.
Artemis is a protector of the weak and of women; the modern Artemis woman is a defender of the weak as well, and the godesses. Estas familias poseen decididamente un modelo sshinoda. This resulted in only a brief discussion of the key goddesses of the Greek pantheon. Describe siete arquetipos femeninos a partir de las diosas griegas, las cuales representan una parte de la Gran Diosa, toda poderosa, prepatriarcal.
Once we understand the natural progression from myth to archetype to personal psychology, and realize that positive gifts and negative tendencies are qualities associated with a particular goddess within, we gain powerful insights. She is clearly a strong Artemis, and tends to speak of Artemis in glowing terms. If you have, pick up your copy and give it another go.
Boy am I gpddesses they did. To her credit, Bolen mitigates the problem somewhat by showing the reader how to interlace two or more personality archetypes goddezses to make a more concrete image, but the advice is still too generic to call helpful. Intenta pasar desapercibida, posee una pasividad en la superficie y un sentimiento interno de certeza de ser diferente de todos los que la rodean. Her books include Goddesses in Everywoman, Gods in Everyman, and many others.
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