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Král panna: o smíření mužského a ženského pohlaví
Ruská pohádka nabízí z psychologického hlediska množství archetypů: zemřelá matka, věčně nepřítomný otec, který se znovu ožení, macecha, která se zamiluje do vlastního syna, lehce zmanipulovatelný vychovatel, syn Ivánek, žena jeho snů či osudová žena, tři Baby Jagy a Pták Ohnivák. Uvedené postavy jsou nahlíženy autorem-básníkem, znalcem světové mytologie a praktikující psychiatričkou - vznikly tak dvě interpretace: mužská a ženská, které doplňuje v závěru společný rozhovor. Hlas básníka provází hlas praktikující psychoterapeutky. Kniha nám připomíná, že existují přes materiální blahobyt a kult krásy temná zákoutí, podsvětí, rozpolcená srdce, ošklivost, smrt a stáří jako nedílné součásti života. Doslovný text překladu Afanasjevovy Pohádky o Caru panně tvoří závěr výkladu.
189 pages, Hardcover
First published January 1, 1998
26 people are currently reading
812 people want to read
About the author
Robert Bly
284 books414 followersRobert Bly was an American poet, author, activist and leader of the Mythopoetic Men's Movement.
Robert Bly was born in western Minnesota in 1926 to parents of Norwegian stock. He enlisted in the Navy in 1944 and spent two years there. After one year at St. Olaf College in Minnesota, he transferred to Harvard and thereby joined the famous group of writers who were undergraduates at that time, which included Donald Hall, Adrienne Rich, Kenneth Koch, John Ashbery, Harold Brodky, George Plimpton, and John Hawkes. He graduated in 1950 and spent the next few years in New York living, as they say, hand to mouth.
Beginning in 1954, he took two years at the University of Iowa at the Writers Workshop along with W. D. Snodgrass, Donald Justice, and others. In 1956 he received a Fulbright grant to travel to Norway and translate Norwegian poetry into English. While there he found not only his relatives but the work of a number of major poets whose force was not present in the United States, among them Pablo Neruda, Cesar Vallejo, Gunnar Ekelof, Georg Trakl and Harry Martinson. He determined then to start a literary magazine for poetry translation in the United States and so begin The Fifties and The Sixties and The Seventies, which introduced many of these poets to the writers of his generation, and published as well essays on American poets and insults to those deserving. During this time he lived on a farm in Minnesota with his wife and children.
In 1966 he co-founded American Writers Against the Vietnam War and led much of the opposition among writers to that war. When he won the National Book Award for The Light Around the Body, he contributed the prize money to the Resistance. During the 70s he published eleven books of poetry, essays, and translations, celebrating the power of myth, Indian ecstatic poetry, meditation, and storytelling. During the 80s he published Loving a Woman in Two Worlds, The Wingéd Life: Selected Poems and Prose of Thoreau,The Man in the Black Coat Turns, and A Little Book on the Human Shadow.
His work Iron John: A Book About Men is an international bestseller which has been translated into many languages. He frequently does workshops for men with James Hillman and others, and workshops for men and women with Marion Woodman. He and his wife Ruth, along with the storyteller Gioia Timpanelli, frequently conduct seminars on European fairy tales. In the early 90s, with James Hillman and Michael Meade, he edited The Rag and Bone Shop of the Heart, an anthology of poems from the men's work. Since then he has edited The Darkness Around Us Is Deep: Selected Poems of William Stafford, and The Soul Is Here for Its Own Joy, a collection of sacred poetry from many cultures.
Robert Bly was born in western Minnesota in 1926 to parents of Norwegian stock. He enlisted in the Navy in 1944 and spent two years there. After one year at St. Olaf College in Minnesota, he transferred to Harvard and thereby joined the famous group of writers who were undergraduates at that time, which included Donald Hall, Adrienne Rich, Kenneth Koch, John Ashbery, Harold Brodky, George Plimpton, and John Hawkes. He graduated in 1950 and spent the next few years in New York living, as they say, hand to mouth.
Beginning in 1954, he took two years at the University of Iowa at the Writers Workshop along with W. D. Snodgrass, Donald Justice, and others. In 1956 he received a Fulbright grant to travel to Norway and translate Norwegian poetry into English. While there he found not only his relatives but the work of a number of major poets whose force was not present in the United States, among them Pablo Neruda, Cesar Vallejo, Gunnar Ekelof, Georg Trakl and Harry Martinson. He determined then to start a literary magazine for poetry translation in the United States and so begin The Fifties and The Sixties and The Seventies, which introduced many of these poets to the writers of his generation, and published as well essays on American poets and insults to those deserving. During this time he lived on a farm in Minnesota with his wife and children.
In 1966 he co-founded American Writers Against the Vietnam War and led much of the opposition among writers to that war. When he won the National Book Award for The Light Around the Body, he contributed the prize money to the Resistance. During the 70s he published eleven books of poetry, essays, and translations, celebrating the power of myth, Indian ecstatic poetry, meditation, and storytelling. During the 80s he published Loving a Woman in Two Worlds, The Wingéd Life: Selected Poems and Prose of Thoreau,The Man in the Black Coat Turns, and A Little Book on the Human Shadow.
His work Iron John: A Book About Men is an international bestseller which has been translated into many languages. He frequently does workshops for men with James Hillman and others, and workshops for men and women with Marion Woodman. He and his wife Ruth, along with the storyteller Gioia Timpanelli, frequently conduct seminars on European fairy tales. In the early 90s, with James Hillman and Michael Meade, he edited The Rag and Bone Shop of the Heart, an anthology of poems from the men's work. Since then he has edited The Darkness Around Us Is Deep: Selected Poems of William Stafford, and The Soul Is Here for Its Own Joy, a collection of sacred poetry from many cultures.
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Displaying 1 - 27 of 27 reviews
January 30, 2023
In this book, renowned poet, Robert Bly, and psychologist, Marion Woodman, present two separate interpretations of The Maiden Tsar, a Russian folktale about a young man named Ivan, who embarks on an adventure to retrieve the love of a maiden whom he met at sea.
Left in the care of a tutor and a jealous stepmother by his absent father, Ivan goes on daily fishing trips with his tutor. One day, thirty ships appear, upon the best of which the Maiden Tsar receives and announces her undying love for Ivan. The stepmother and the tutor—both symbols for negative parenting, the terrible mother and the absent or drunken father—conspire to thwart the happy union by benumbing Ivan into sleep when the Maiden comes to meet him the next day. This is carried out by the tutor sticking a pin in Ivan’s collar before the meeting so that he would fall asleep (a symbol here for a young man’s numbness and inability to receive and reciprocate loving feelings). The operation is carried out three times before The Maiden Tsar’s love is taken and locked away. Ivan now has to figure out how to retrieve the long-lost and forgotten feminine aspect of his psyche.
We can say that the story symbolizes a young man’s journey of freeing himself from the clutches of the terrible mother, his mother complex, and the terrible father, false education or authority. The process, as it happens in life, is often initiated by meeting a beloved person, who incentivizes the young man into his masculine potential, and make him, so to speak, realize his own power.
Both writers do well in uncovering the symbolism behind the objects we see along the story. However, I have found Robert’s writing more lucid and engaging, unpretentious and more to the point than that of Marion. The latter’s prose can easily slip into wordiness and overelaboration.
Five Stars ⭐⭐⭐⭐⭐
****************************************************
Select Quotations
“Sometimes in early adolescence a love feeling will flood the brain with radiance again; a beauty glimpsed in another’s face wall bring all the radiance forward, and once again we have a sense of a Presence. A child of ten sees an unusual light flooding the fields. Blake saw angels sitting in a tree when he was ten; Thomas Traherne recorded a moment when he looked on the street and saw ‘boys and girls like moving jewels.’”
“Dinnerstein believes that until men take a vastly increased part in early child-raising, the baby’s experiences of authority will continue to be the will of the female.”
“What makes female intentionality so formidable—so terrifying and at the same time so alluring—is the mother’s life and death control over helpless infancy, an entirely carnal control exerted at a time when mind and body … are still subjectively inseparable … Through woman’s jurisdiction over child’s passionate body, through her control over what goes into it and what comes out of it, through her right to restrict its movements and invade its orifices, to withhold pleasure or inflict pain until it obeys her wishes, each human being first discovers the peculiarly angry, bittersweet experience of conscious surrender to conscious, determined outside rule.
The crucial psychological fact is that all of us, female as well as male, fear the will of woman … Female will is embedded in female power, which is under present conditions the earliest and profoundest prototype of absolute power.”
“Dinnerstein repeats that this fear of female authority can only be alleviated if men learn to participate deeply in the elaborate care involved in changing diapers, controlling the infant’s impulses, setting out early boundaries, feeding and not feeding, refusing to hold the infant when they are too tired, and so on.”
“Children raised by such a mother will not spend their lives frantically searching the eyes of others for applause. They will not have to deny their own desire in order to please others just to survive. They are not in terror of being annihilated if they are not what they ought to be. Exaggerated as this terror may sound, I have repeatedly discovered it not only in sons, like Ivan, abandoned to a deceitful stepmother, but also in daughters whose true womanhood is held captive by a figure not unlike Ivan’s stepmother. Many of the women who enter analysis with me arrive in the grip of a deceitful stepmother. Their natural mother, like Ivan’s, lies dead within them.”
I recognized the divine mystery that reveals each of us to ourselves and to each other in my own marriage when, after twenty-five years, I looked up from the armchair in which I was enjoying my morning coffee and saw, for the first time, my husband with no archetypal projection. He was standing in the kitchen. He was a man garbed in an old Black Watch plaid housecoat with two spindly legs sticking out below. He was attempting to crack an egg into a flimsy poacher. “I could have done better than this,” I thought, “much better than this.” As I mused, the man put his hand on a loaf of bread, picked up a knife, and before me was a human being concentrated on feeding himself. “This is the hand I know so well, the hand that plants tulips, types, makes love to me. I have put him through hell; he has put me through hell. Here we are on the seventeenth floor of an apartment building in Toronto with a schizophrenic world outside and an unholy mess in the kitchen. We’re still here together. He walks his path as courageously as he can; I ’m walking mine as honestly as I can.” Suddenly a wave of love welled up in me. I loved this human being who was so totally different from my inner Bridegroom—so totally, gloriously human. “Do you want some more coffee, Marion?” “Yes,” I said.
“His father has left him in the charge of a tutor who is in the service of his stepmother. Left without a positive outward model of either masculine or feminine and forced outwardly to submit to parodic substitutions of both, Ivan must rely entirely upon what Jung calls archetypal figures, belonging to the collective unconscious. Ivan’s situation reflects the status of much of the human race at the end of the twentieth century.”
“The masculine struggle, then, becomes a struggle to break free of the devouring mother as the force that perpetually threatens manhood. As a result of their own cultural conditioning many men are, in relation to their feminine, in the position of Ivan confronted by his deceitful stepmother. Which is worse: a dead mother or a deceitful stepmother? Somewhere between the two, many men remain precariously suspended, their feminine either dead or treacherous. Their perilous journey cannot end in the inner marriage because they experience their feminine as too treacherous to be embraced.”
“Many contemporary parents find themselves on that razor’s edge of growth with their young adult children. Suddenly they are perceived as devourers and, therefore, unworthy of communication. They know that if they attempt to speak to their children, they will be rejected and fall into a pit of grief. If they don’t speak, they will be consumed by their own aloneness and their children’s. The unconscious devourer is devouring the whole household. Hearts are being eaten out as the impasse holds adamant.”
Left in the care of a tutor and a jealous stepmother by his absent father, Ivan goes on daily fishing trips with his tutor. One day, thirty ships appear, upon the best of which the Maiden Tsar receives and announces her undying love for Ivan. The stepmother and the tutor—both symbols for negative parenting, the terrible mother and the absent or drunken father—conspire to thwart the happy union by benumbing Ivan into sleep when the Maiden comes to meet him the next day. This is carried out by the tutor sticking a pin in Ivan’s collar before the meeting so that he would fall asleep (a symbol here for a young man’s numbness and inability to receive and reciprocate loving feelings). The operation is carried out three times before The Maiden Tsar’s love is taken and locked away. Ivan now has to figure out how to retrieve the long-lost and forgotten feminine aspect of his psyche.
We can say that the story symbolizes a young man’s journey of freeing himself from the clutches of the terrible mother, his mother complex, and the terrible father, false education or authority. The process, as it happens in life, is often initiated by meeting a beloved person, who incentivizes the young man into his masculine potential, and make him, so to speak, realize his own power.
Both writers do well in uncovering the symbolism behind the objects we see along the story. However, I have found Robert’s writing more lucid and engaging, unpretentious and more to the point than that of Marion. The latter’s prose can easily slip into wordiness and overelaboration.
Five Stars ⭐⭐⭐⭐⭐
****************************************************
Select Quotations
“Sometimes in early adolescence a love feeling will flood the brain with radiance again; a beauty glimpsed in another’s face wall bring all the radiance forward, and once again we have a sense of a Presence. A child of ten sees an unusual light flooding the fields. Blake saw angels sitting in a tree when he was ten; Thomas Traherne recorded a moment when he looked on the street and saw ‘boys and girls like moving jewels.’”
“Dinnerstein believes that until men take a vastly increased part in early child-raising, the baby’s experiences of authority will continue to be the will of the female.”
“What makes female intentionality so formidable—so terrifying and at the same time so alluring—is the mother’s life and death control over helpless infancy, an entirely carnal control exerted at a time when mind and body … are still subjectively inseparable … Through woman’s jurisdiction over child’s passionate body, through her control over what goes into it and what comes out of it, through her right to restrict its movements and invade its orifices, to withhold pleasure or inflict pain until it obeys her wishes, each human being first discovers the peculiarly angry, bittersweet experience of conscious surrender to conscious, determined outside rule.
The crucial psychological fact is that all of us, female as well as male, fear the will of woman … Female will is embedded in female power, which is under present conditions the earliest and profoundest prototype of absolute power.”
“Dinnerstein repeats that this fear of female authority can only be alleviated if men learn to participate deeply in the elaborate care involved in changing diapers, controlling the infant’s impulses, setting out early boundaries, feeding and not feeding, refusing to hold the infant when they are too tired, and so on.”
“Children raised by such a mother will not spend their lives frantically searching the eyes of others for applause. They will not have to deny their own desire in order to please others just to survive. They are not in terror of being annihilated if they are not what they ought to be. Exaggerated as this terror may sound, I have repeatedly discovered it not only in sons, like Ivan, abandoned to a deceitful stepmother, but also in daughters whose true womanhood is held captive by a figure not unlike Ivan’s stepmother. Many of the women who enter analysis with me arrive in the grip of a deceitful stepmother. Their natural mother, like Ivan’s, lies dead within them.”
I recognized the divine mystery that reveals each of us to ourselves and to each other in my own marriage when, after twenty-five years, I looked up from the armchair in which I was enjoying my morning coffee and saw, for the first time, my husband with no archetypal projection. He was standing in the kitchen. He was a man garbed in an old Black Watch plaid housecoat with two spindly legs sticking out below. He was attempting to crack an egg into a flimsy poacher. “I could have done better than this,” I thought, “much better than this.” As I mused, the man put his hand on a loaf of bread, picked up a knife, and before me was a human being concentrated on feeding himself. “This is the hand I know so well, the hand that plants tulips, types, makes love to me. I have put him through hell; he has put me through hell. Here we are on the seventeenth floor of an apartment building in Toronto with a schizophrenic world outside and an unholy mess in the kitchen. We’re still here together. He walks his path as courageously as he can; I ’m walking mine as honestly as I can.” Suddenly a wave of love welled up in me. I loved this human being who was so totally different from my inner Bridegroom—so totally, gloriously human. “Do you want some more coffee, Marion?” “Yes,” I said.
“His father has left him in the charge of a tutor who is in the service of his stepmother. Left without a positive outward model of either masculine or feminine and forced outwardly to submit to parodic substitutions of both, Ivan must rely entirely upon what Jung calls archetypal figures, belonging to the collective unconscious. Ivan’s situation reflects the status of much of the human race at the end of the twentieth century.”
“The masculine struggle, then, becomes a struggle to break free of the devouring mother as the force that perpetually threatens manhood. As a result of their own cultural conditioning many men are, in relation to their feminine, in the position of Ivan confronted by his deceitful stepmother. Which is worse: a dead mother or a deceitful stepmother? Somewhere between the two, many men remain precariously suspended, their feminine either dead or treacherous. Their perilous journey cannot end in the inner marriage because they experience their feminine as too treacherous to be embraced.”
“Many contemporary parents find themselves on that razor’s edge of growth with their young adult children. Suddenly they are perceived as devourers and, therefore, unworthy of communication. They know that if they attempt to speak to their children, they will be rejected and fall into a pit of grief. If they don’t speak, they will be consumed by their own aloneness and their children’s. The unconscious devourer is devouring the whole household. Hearts are being eaten out as the impasse holds adamant.”
September 30, 2017
I think that that is an extremely important read for anyone who's looking to expand their folklore knowledge and their understanding of the interplay between myths and the journey of the soul. My only hesitation in widely recommending the book is the strong reliance on using Princess Diana as a case study. It's not necessarily that I disagree with Woodman's assessment, but it felt really dated to me. Not just in a "it happened twenty years ago" kind of way, but in a "this isn't going to stand the test of time kind of way." At any rate, like I said, I do think that this is an important read and if you're thinking about it, you should do it!
March 19, 2025
Good exploration of masculinity and femininity without pitting genders against each other but rather how each of us have immature and mature versions of both that we need to develop. This is the kind of stuff people should be reading instead of youtube influencers pushing traditional roles that isolate us from each other and ourselves. I would have given it more stars but I felt Blys writing in particular used so many examples and metaphors that I would get lost in the actual point of what was being said and I would have liked them both to stick longer with their thoughts. I enjoyed the second half with Marion more because of this, though she spent a bit too much time on princess diana for me. I really enjoyed the discussion between them at the end, it was open and curious. Also, I wouldn’t mind reading more from Marion.
This entire review has been hidden because of spoilers.
July 28, 2018
I don’t think this book is particularly accessible without a strong grasp of the premises of jungian psychology and archetypes. It is also firmly rooted in the cultural context of the late 1990s (it feels like a quarter of the book is spent discussing the death of Princess Diana). I was also disappointed with its fundamental commitment to a strict gender binary, even as it purported to not be. Despite this, there were moments that I found very compelling.
September 9, 2017
What a crock-o-crap!
If it is truly possible to die from boredom then I'm lucky to still be alive.
Blech!
If it is truly possible to die from boredom then I'm lucky to still be alive.
Blech!
June 18, 2025
¿Reinterpretaciones junguianas/sicológicas/simbólicas de un cuento de hadas ruso clásico?
Shut up and take my money.
Shut up and take my money.
September 15, 2011
I really wanted to like this. I'm a huge fan of Marion Woodman (why isn't she listed as co-author, Goodreads?) and Robert Bly is certainly a brilliant and interesting man. But there is so much wrong with this book. It's based on a workshop they co-facilitated together to bring the genders "back in touch with each other." Yet, they split the book up - with Bly writing the first half and Woodman finishing it. Bly's writing is dry, stilted and boring (surprising!) and Woodman's writing, while having sparkles of her incredible brilliance and writing style, also feels forced. They in fact, talk about how they weren't ready to have their workshop filmed, but did it anyway (and apparently SIX hours of discussion exist somewhere), and the same feels true for this book. They never achieved the goal of bringing the two genders back in touch with each other. Their mission failed. Of all the myths to choose from, why did they choose this particular Russian tale? I am thankful for the concept of a Maiden KING (not Queen!) and I am glad Baba Yaga made an appearance, but again, there are so many better tales about the play of masculine and feminine and they never explain what drew them to this particular tale. I'm sad to say this is pretty much a waste of time.
February 26, 2020
This was great reading as well as great analysis! It tied in a timely folktale -- as it happened from old Russia -- although it could have been from ANY part of the globe! Marion Woodman and Robert Bly, two Jungian analysts gave their deep-rooted points of view. One thing to remember about Jung is that he dealt with DREAMS. In dreams, one is EVERY character. If a seemingly sinister "villain" turns up, the dreamer is the villain as well as the hero/heroine, rescuer, and wise person (sage).
In any event, I wish EVERYONE could read "The Maiden King." If everyone could read and understand "The Maiden King," I believe we would have more harmonious as well as lasting relationships and marriages.
PLEASE PUT THIS ON E-BOOK!
In any event, I wish EVERYONE could read "The Maiden King." If everyone could read and understand "The Maiden King," I believe we would have more harmonious as well as lasting relationships and marriages.
PLEASE PUT THIS ON E-BOOK!
September 29, 2020
Both the authors are eccentric in their field.
Robert was simply awesome, he is well known for his humorous writing and in-depth interpretation of fairy tales and mythology.
The first part belonged to him and he was enterprising with poems. a lovely journey to finish..
The second is Marion Woodman was tough to read, she was good at bringing present day characters like Diane, Princess of Wales to interpret the 'The Maiden king' tale
Nice journey, as if reading two books of the same topic and very enlightening..
Robert was simply awesome, he is well known for his humorous writing and in-depth interpretation of fairy tales and mythology.
The first part belonged to him and he was enterprising with poems. a lovely journey to finish..
The second is Marion Woodman was tough to read, she was good at bringing present day characters like Diane, Princess of Wales to interpret the 'The Maiden king' tale
Nice journey, as if reading two books of the same topic and very enlightening..
Read
May 27, 2020I found this book an interesting journey of discovery of our journey with the Feminine and Masculine energies we are all born with. Much of that understanding is lost in not knowing or telling of our stories...
I did a lot of work around the Masculine & Feminine in the early 2000's so much of this did ring true for me...
I did a lot of work around the Masculine & Feminine in the early 2000's so much of this did ring true for me...
June 27, 2025
A book about symbols, fairy tales, dreams, the tension and relationship of feminine and masculine, and life's journey. Written from a voice I don't hear much in my typical reading and in pop culture - one that doesn't have all the answers. It takes a symbolic look a myth and its deeper meaning and what they mean for our own life.
March 8, 2018
What I liked I REALLY liked. Dismissed the rest.
April 30, 2018
I like the first haft of the book. The second half, not so much.
October 10, 2025
Woah. Tutor, stepmother, baba yaga, Ivan, the maiden king. Thanks for ur service in helping understand this story. Its present day application will absolutely blow the minds of millions.
November 26, 2025
Robert Bly and Marion Woodman in the same book! 😘
March 2, 2008
This book is actually based on a workshop conducted jointly by eminent authors Robert Bly and Marion Woodman, and their humanity and expressiveness come across even more effectively in the filmed version (which I have seen but unfortunately no longer have) of the workshop. Bly and Woodman are famous for their interests in the men's and women's movements in psychology, and this workshop focuses on possible interpretations, from each point of view and from a Jungian background, of the folk tale "The Maiden Tsar." The book, divided as it is into separate halves for Bly's interpretations and then Woodman's readings, loses some of the interactive flavor of the workshop itself but is still a worthwhile read from the perspectives of psychology (especially Jungian psychology), literature, and mythology. A beautifully written book.
October 7, 2013
So much wisdom in this book and so much that I don't understand...so much mystery...maybe best not trying to understand that.
I'm going to trust that what I've got from it in this first read is what I've got the capacity for now and the same the next time and next after that.
It was first published in the UK in 1999 and it seems to me that as I read it now in 2013 in so many ways we're no further forward in the reunion of masculine and feminine as we were then, but maybe that's my projected current state.
Marion Woodman suggests that we start first with the reunion of masculine and feminine within ourselves and that the inner reunion is necessary before the external one will be possible.
So...that's me busy for the forseeable future...
I'm going to trust that what I've got from it in this first read is what I've got the capacity for now and the same the next time and next after that.
It was first published in the UK in 1999 and it seems to me that as I read it now in 2013 in so many ways we're no further forward in the reunion of masculine and feminine as we were then, but maybe that's my projected current state.
Marion Woodman suggests that we start first with the reunion of masculine and feminine within ourselves and that the inner reunion is necessary before the external one will be possible.
So...that's me busy for the forseeable future...
March 12, 2009
Actually, I wish I could split my review in half in the same manner that the book is split in half by the two authors. I would give Bly two stars and Woodman five. Her interpretations of the masculine and feminine energies that we all possess (as explained through the dissemination of a Russian folktale) are fascinating. And her marvelously poetic Jungian language is mesmerizing.
January 16, 2009
To be honest, I really loved Robert Bly's portion of the book, but couldn't get through Marion W's portion. No matter--Bly's portion is so brilliant, it's worth it. Really a must read for every writer I think.
Read
September 30, 2010I have met both Robert Bly and Marion Woodman in intimate workshop settings. This was before he wrote Iron John and was primarily a poet and performance artist. Marion Woodman is one of my favorite writers, and she is a delightful person.
Hope to purchase this and read soon.
Hope to purchase this and read soon.
November 9, 2013
Amazingly preceptive interpretation of this Fairy Tale by Woodman. So very helpful and very healing. Helps exquisitely show the deep pain of the masculine and feminine and that struggle we have until these two archetypes come into union and their contents can be brought to light.
Read
September 2, 2016Interessante discussie tussen twee (archetypische) psychologen over wat nu 'vrouwelijk' of 'mannelijk' is. En dat de held van zijn 'mannelijkheid' moet worden gered. Voor mij interessant vanwege Heldinne's Reis.
May 26, 2010
The concept of this book is great, especially with the dual authorship. I tried reading it a couple of times and found some of it fascinating, but ultimately, I didn't get drawn in. Pity.
May 23, 2012
I really enjoyed this book. Interesting reading the interpretation of the Russian folk tale from two perspectives. Of course, I enjoyed the woman's perspective more!
October 1, 2014
A most excellent exploration of archetypes within a single myth.
February 14, 2009
This was both educational and entertaining by two very esteemed authors and therapists.
Read
August 7, 2012Unspeakably brilliant!
Displaying 1 - 27 of 27 reviews