Foreword by Alice von Hildebrand When The Eternal Woman was first published in Germany, Europe was a battlefield of modern ideologies that would sweep away millions of lives in war and genocide. Denying the Creator, who made male and female, Nazism and Communism could only fail to appreciate the true meaning of the feminine and reduce woman to a mere instrument of the state. In the name of liberating her from the so-called tyranny of Christianity, atheism, in any form, leads to woman's enslavement. With penetrating insight Gertrud von le Fort understood the war on womanhood, and consequently on motherhood, that always coincides with an attack on the faith of the Catholic Church, which she embraced at the age of 50 in 1926. In The Eternal Woman, she counters the modern assault on the feminine not with polemical argument but with perhaps the most beautiful meditation on womanhood ever written. Taking Mary, Virgin and Mother, as her model, von le Fort reflects on the significance of woman's spiritual and physical receptivity that constitutes her very essence, as well as her role in both the creation and redemption of human beings. Mary's fiat to God is the pathway to our salvation, as it is inextricably linked with the obedience unto death of Jesus her son. Like the Son's acceptance of the Cross, Mary's acceptance of her maternity symbolizes for all mankind the self-surrender to the Creator required of every human soul. Since any woman's acceptance of motherhood is likewise a yes to God, when womanhood and motherhood are properly understood and appreciated, the nature of the soul's relationship to God is revealed.

When The Eternal Woman was first published in Germany, Europe was a battlefield of modern ideologies that would sweep away millions of lives in war and genocide. Denying the Creator, who made male and female, Nazism and Communism could only fail to appreciate the true meaning of the feminine and reduce woman to a mere instrument of the state. In the name of liberating her from the so-called tyranny of Christianity, atheism, in any form, leads to woman's enslavement. With penetrating insight Gertrud von le Fort understood the war on womanhood, and consequently on motherhood, that always coincides with an attack on the faith of the Catholic Church, which she embraced at the age of 50 in 1926. In The Eternal Woman, she counters the modern assault on the feminine not with polemical argument but with perhaps the most beautiful meditation on womanhood ever written. Taking Mary, Virgin and Mother, as her model, von le Fort reflects on the significance of woman's spiritual and physical receptivity that constitutes her very essence, as well as her role in both the creation and redemption of human beings. Mary's fiat to God is the pathway to our salvation, as it is inextricably linked with the obedience unto death of Jesus her son. Like the Son's acceptance of the Cross, Mary's acceptance of her maternity symbolizes for all mankind the self-surrender to the Creator required of every human soul. Since any woman's acceptance of motherhood is likewise a yes to God, when womanhood and motherhood are properly understood and appreciated, the nature of the soul's relationship to God is revealed.

Argues that the Vichy regime used symbolic violence to reshape a liberal culture based on individual rights into one of deference to hierarchical authority.

From the New York Times and USA Today bestselling author of The Alice Network and The Diamond Eye comes a historical saga about obsession, betrayal, and destiny. Sabina may be Empress of Rome, but she still stands poised on a knife’s edge. She must keep the peace between two deadly enemies: her husband Hadrian, Rome’s brilliant and sinister Emperor; and battered warrior Vix, her first love. But Sabina is guardian of a deadly secret: Vix’s beautiful son Antinous has become the Emperor’s latest obsession. Empress and Emperor, father and son will spin in a deadly dance of passion, betrayal, conspiracy, and war. As tragedy sends Hadrian spiraling into madness, Vix and Sabina form a last desperate pact to save the Empire. But ultimately, the fate of Rome lies with an untried girl, a spirited redhead who may just be the next Lady of the Eternal City....

Rogers explores the Eternal Feminine and Edgar Cayce. From Creation Myths, Twin Souls and Goddess practices; Rogers offers insight into the causes of oppression of women in search of gender justice. Rogers presents the Circle of Light Ritual and interviews engaged in The Work. This book is a shining star.

Toni Wolff was at first the patient, and later the friend, mistress for a time, long-term colleague and personal analyst of Swiss Psychiatrist Carl Jung. In addition to her work as the founder, leader and teacher for the Psychological Society in Z rich which led to the establishment of the world-renowned C.G. Jung Institute in Z rich/K snacht, she published a seminal but little known work called "Structural Forms of the Feminine Psyche" ("Der Psychologie," Berne, 1951). This treatise, certainly one of the first studies in Analytical Psychology, has been the subject of the authors' investigation, attention, research and study for the past twelve years. Toni Wolff's original outline of her four archetypes barely filled fifteen pages of the journal, and was written in the academic style of professional publications of that period, sans illustration or commentary. While Wolff's work has been mentioned in short form in the work of several writers, Four Eternal Women is the first full and serious archetypal delineation of her original thesis, and examines each of her four feminine archetypes from several perspectives: Wolff's Own Words; An Overview of History and Myth; Familiar Characteristics; Lesser-Known (Shadow) Possibilities; Career Inclinations; Relationships to Men; Relationships to Children; Relationships to Each of the Other Types; The tension of the opposites set up by Wolff's own diagrammatic representation of these archetypes provided an additional dynamic to this study. Those who have followed Jung's individuation path will recognize aspects of Jung's 'Transcendent Function.' All readers may well become personally sensitized to discover their own type preferences, and how some aspects of shadow may be present in their 'opposite' partner.

The disconnection between spirituality and passionate love leaves a broad sense of dissatisfaction and boredom in relationships. The author illustrates how our vitality and capacity for joy depend on restoring the soul of the sacred prostitute to its rightful place in consciousness.