" the ladies who's a virgin, one in herself, does what she doesn't for strength or out of the need to delight, yet simply because what she does is true." here's writing with a considering center, mixing artwork, literature, faith and huge case fabric. maintains the author's pioneering paintings at the female in either men and women.
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Extra resources for The Pregnant Virgin: A Process of Psychological Transformation (Studies in Jungian Psychology By Jungian Analysts)
My body, my face. I use what I have . . . I let people love me . . . I accept the syntax around me, for while I know I cannot relate Page 69 Martha Graham never claims to have invented the contraction of the body. Rather, its very organic aspect in human life is what she chose to formalize and dramatize. At its most basic, she explained, "The release is the moment in life when you inhale; the breathing going out, when you exhale, is the contraction. It's the first and last moments in life and it's used as technique, to increase the emotional activity in the body—so that you're teaching the body, not teaching the mind. " Angular, sharp, and stunningly percussive, the Graham contraction always originates in what Graham calls "the house of the pelvic truth. "—Anna Kisselgoff, New York Times Magazine, Feb. 19, 1984. (Photograph by Barbara Morgan, from The Notebooks of Martha Graham; New York: Harcourt Brace Jovanovich, 1973) Page 70 . . . I know I must be related to. I let people love me . . . I let people touch me . . . I let them draw pleasure from my groin . . . from my presence . . . from the fact of me . . . but, that is all it comes to. As I told you, I am incomplete . . . I can feel nothing. I can feel nothing. And so . . . here I am . . . as you see me. I am . . . but this . . . what you see. 17 Whatever ego they have operates at all costs to hide their inner world or lack of it. They have no kitchen, no way of taking nature's wisdom in, no way of processing and integrating it. Because their egos are so frail, they have no way to mediate what is going on between conscious and unconscious. They are identified with their personas, each building a body beautiful that gestures and performs, cut off from instinctual and imaginative roots. If these roots are never nourished, they are never gratified. They are abandoned, ravenously hungry, incessantly attempting to reach their natural satiation point—which never comes. Until the abandoned soul is allowed to return from exile, there is no possibility of physical or spiritual peace. <><><><><><><><><><><><> The fury of the neglected Goddess often manifests when individuals begin to experience their genuine femininity. When their virgin soul has been ravished from the grip of the mother complex, they become conscious of how they have betrayed their outcast whore and may be angry with everyone in their past who has ever denied their totality. They need to recognize, then, that their forebears were probably never initiated into their femininity, and therefore left their children a heritage of unconscious feminine outrage. Each generation labors in the shadow of its predecessors. It is important to recognize the difference between personal anger in intimate relationships, and transpersonal rage that erupts from an archetypal level, the level at which the Goddess enters. When that differentiation takes place and the rage is appropriately released, the Goddess can turn her other face. Then the soul can take up residence in its vastly enlarged home and go about its own creative life.