12 Lectures, Leipzig, September 2-14, 1908 (CW 106) Rudolf Steiner emphasizes the astonishing and special relationship between our own time and that of ancient Egypt--how, in the natural rhythm of the ages, the so-called third post-Atlantian (Egyptian) epoch is mirrored by the fifth (present) epoch. In this sense, today it is especially relevant to look at ancient Egypt with fresh eyes. The evolution of Western civilization has been profoundly influenced by Egyptian myths through the Greek mysteries. Because of other influences, however, this heritage has degenerated; thinking has mummified and and myth has all but disappeared. Consequently, it is important to revive the seed of goodness passed down to us from ancient Egypt. Through true imagination, it is our task to renew human knowledge related to the creative forces in nature, which the Egyptians attempted through the Osiris-Isis myth, and the Greeks through the myth of Demeter. This is what Rudolf Steiner attempts in this lecture cycle. Steiner's subjects include: experiences of Egyptian initiations; esoteric anatomy and physiology; the stages of evolution of the human form; and much more. The final lecture is on the Christ impulse as the conqueror of matter. This volume is a translation from German of Ägyptische Mythen und Mysterien im Verhältnis zu den wirkenden Geisteskräften der Gegenwart (GA 106).

Charet uncovers some of the reasons why Jung's psychology finds itself living between science and religion. He demonstrates that Jung's early life was influenced by the experiences, beliefs, and ideas that characterized Spiritualism and that arose out of the entangled relationship that existed between science and religion in the late nineteenth century. Spiritualism, following it inception in 1848, became a movement that claimed to be a scientific religion and whose controlling belief was that the human personality survived death and could be reached through a medium in trance. The author shows that Jung's early experiences and preoccupation with Spiritualism influenced his later ideas of the autonomy, personification, and quasi-metaphysical nature of the archetype, the central concept and one of the foundations upon which he built his psychology.

"All descriptions of the past are in the present; therefore, history tells our descendants more about us than it does about the imaginary creatures we like to call our ancestors.... All of which is only another way of saying that the past and the future do not exist; nevertheless, we need these narrative fictions, for we gain knowledge by looking backward at patterns and forward in anticipation of the results of our actions." --William Irwin Thompson With the threat of global climate change, a looming mass extinction of species, and increasingly complex and volatile geopolitical relations, the entire Earth Community has entered a most critical phase of what the author describes as the "Planetary Era." This era began some five hundred years ago with the conquest of the Americas and the Copernican revolution in cosmology, but it is just now becoming a defining feature of human consciousness on a global scale. How did the Planetary Era come about, and why was it initiated in the European West? What elements in the evolution of the Western worldview might contribute to the actualization of a sustainable planetary culture? Drawing from a wide range of panoptic, or "big-picture," thinkers--from Hegel, Teilhard, Jaspers, and Campbell, to Ken Wilber, Richard Tarnas, and Edgar Morin, among others--the author answers such questions and presents his own synthetic theory of the evolution of consciousness, leading to the birth and transformation of the Planetary Era. Beginning with a consideration of the fundamental pattern of world history, Sean Kelly reveals the role of a "Great Code" and the turning of a tightening spiral in the evolution of the past two millennia of Western--and increasingly, planetary--consciousness. Along with a vision of the path that has lead to our vexed and complex present, the author offers reason to hope that we are on the threshold of a new countercultural resurgence--a new planetary wisdom culture--that could signal the homecoming for which our troubled world so desperately longs.

An Introduction to the Collected Works of C. G. Jung: Psyche as Spirit offers a concise and engaging overview of Jung’s work and contributions to the field of psychology. Mayes first examines Jung’s philosophical influences as well as his work and eventual break with Sigmund Freud, providing insights into how these experiences shaped Jung’s theory. Mayes brings into focus the major concepts and themes explored in Carl Gustav Jung’s Collected Works, including the ego-Self Axis, archetypes, personality types, and the Collective Unconscious, presenting a thorough introduction and a valuable resource for both Jungian students as well as Jungian scholars.

This comparative study of the basic concepts of Freud and Jung is designed to give a comprehensive understanding of Jung's work. The author traces the development of Jung from his initial fascination with Freud's ideas to his gradual liberation from these powerful concepts and the final breakthrough into his own unique theories of man and the cosmos. Jung's fundamental view—that the psyche is a totality of conscious and unconscious elements that seeks to realize itself—stands in sharp contrast to Freud's early view of the psyche as primarily the effect of prior causes. Hence Freud tends to stress the pathological, whereas Jung looks to the creative and self-transcending aspects of human nature. The final section of the book describes the development of Jung's ideas after the death of Freud, particularly his concept of the archetypes.

"One evening years after the rupture between Freud and Jung, the Swiss psychiatrist C. A. Meier spent an hour alone with Freud in his study at Berggasse 19. "There was one topic of conversation," Meier remembered. "Jung. Freud was full of questions about Jung, about his family, his life and what he was doing. Every conceivable question," Meier said. "Because he still cared." Meier would find the same anguish in Jung. "He didn't like to talk about Freud because it was so painful." Another Swiss analyst agreed. "The wound was always there, it never healed. It was a tragedy." The hours that Freud and Jung had spent in Freud's dim and quiet study lay in the past. The long ordeal of Freud and Jung was reminder and more that some piece of the human psyche was beyond comprehension. The moment when the world's first analysts, unable to alleviate their pain, played with stones at the edge of a dry lakeshore or stood for hours before the statue of an angry prophet, bore witness to the intransigent mystery of the human spirit. That mystery was the terrible beauty of the psyche, and they lived it, Freud and Jung, alone." - from Freud and Jung Previously published by Charles Scribner's Sons. For more information, please visit http: //www.freudandjung.com.