Jesteśmy społecznością, która kocha książki

Consciousness today is closer to it pathology. Psychopathology is no longer held behind asylum walls. The sickness fantasy is now so dominant that one sees disintegration, pollution, insanities, cancerous growth, and decay wherever on looks. Pathology has entered our speech and we judge our fellows and our society in terms once reserved for psychiatric diagnoses. And the ego falls apart.

The seventeenth-century world had no place for an imaginal population.That population was damned into demonism.

The autonomy of fantasy is the soul's last refuge of dignity, its guarantor against all opressions; it alone we can take with us into the barracks behind the barbed wire. If we are willing to accept internal controls upon the imagination, we will have succumbed already in soul to the same authoritarianism that dominate the body politic. The connection between submission to external controls is subtle, but is real. Transcendental meditation systems, Skinnerian ideas of control, and Siberia are closer to one another than we may realize, and they come closer to each of us when we neglect the importance of freedom and dignity of fantasy.

We moderns have no mythology, properly speaking, but we have psychological systems, the speculative theories about humans in relation with more-than-human forces and images, today called fields, instincts, drives, complexes.

We sin against the imagination whenever we ask an image for its meaning, requiring that images be translated into concepts.

Death is the fundamental dear of the profession, actively working as its fundamental metaphor. The contemporary growth cult of optimistic therapies that focus on peaks, freedom, cures and creativity is a manic defense against psychotherapy's own ground, an acting-out promulgated as therapy. To be a psychotherapist and work in depth, one must in some way or another cooperate with Hades.

Multiple personality was ending the rule of reason and so of course this phenomenon became the focus of the defender of reason: psychiatrists.

Indywiduum, które postanawia płynąć pod prąd, doświadcza śmierci jako pierwszej spośród wszystkich alternatyw, ten bowiem, kto oponuje nurtowi życia, staje się jego przeciwnikiem, przeto utożsamia się ze śmiercią. To z kolei pokazuje, jak istotne jest doświadczenie śmierci jako warunek przeciwstawienia się zbiorowemu nurtowi życia i odkrywania indywidualności.

To be raped into the underworld is not the only mode of experiencing it. There are many other modes of descent. But when it comes in this radical fashion, then we may know which mytheme has encased us. We are dragged into Hades' chariot only if we are out in Demeter's green fields, seductively innocent with playmates among flowers. That world has to open up. When the bottom falls out, we fell only the black abyss of despair, but this is not the only way to experience even this mytheme.

The intervention of Hades turns the world upside down. The point of view of life ceases. Now phenomena are seen not only through the eyes of Eros and human life and love, but also through Thanatos, their cold unmoving depths unconnected to life. By turning matters upside down in this way, we participate in Hades' rape, which is, let us remember, not just psychopathy, but a central initiatory mystery in the Eleusis myths. This rape threatens the intact psychological system that takes its strength from life, holding to human relationships and the natural ways of Demether's daughter. Rape moves the Persephone soul from the being of Demeter's daughter to the being of Hades' wife, from the natural being of generation, what is given to a daughter by mothering life, to the psychic being of marriage with what is alien, different, and is not given. The experience of the underworld is overwhelming and must be made.
This style of the underworld experience is overwhelming, it comes as violation, dragging one out of life and into the Kingdom of the Orphic Hymn to Pluto describes as "void of day". So it often says on Greek epitaphs that entering Hades is "leaving the sweet sunlight".

Śmierć niepodobna odłożyć na później i zarezerwować na starość. Jest jak najbardziej prawdopodobne, że kiedy się zestarzejemy, nie będziemy już w stanie przeżyć śmierci, wówczas będzie ona li tylko zdarzeniem zewnętrznym. Albo też doświadczymy jej wcześniej, przez co śmierć organiczna straci swój oścień.