In this book, the contributors expand on their use of Mayes archetypal pedagogy in volume 1 to apply its principles to a wide variety of venues, purposes, and projects. Each essay explores from its own disciplinary angle the difference between what Mayes has called "educational processes" (which are those practices that take place in the dedicated space of the classroom, through the medium of the curriculum, and under the stewardship of the teacher) and "educative acts" (which are those deep transactions between individuals in joint pursuit of existential truth, wherein one is alternately the teacher and student in conversation, and sometimes even communion, with one's dialogical partner").

In this book, the contributors expand on their use of Mayes archetypal pedagogy in volume 1 to apply its principles to a wide variety of venues, purposes, and projects. Each essay explores from its own disciplinary angle the difference between what Mayes has called "educational processes" (which are those practices that take place in the dedicated space of the classroom, through the medium of the curriculum, and under the stewardship of the teacher) and "educative acts" (which are those deep transactions between individuals in joint pursuit of existential truth, wherein one is alternately the teacher and student in conversation, and sometimes even communion, with one's dialogical partner").

The modern world becomes significantly, even exponentially, more interconnected with each passing year, month, and even day. The global flow of goods, services, news, ideas, and cultural practices and perspectives provides individuals with opportunities to experience and participate in an unprecedented array of intercultural experiences. All of this defines a new global situation and requires new approaches to educating students to not only survive but prosper on this new geopolitical landscape. This requires that we venture into ethical and spiritual dimensions of the process if we are to go about it in a humane and psychospiritually productive way. This book, in the case study tradition, examined the lived experiences of 12 former high school students who participated in an exchange trip to Argentina, in connection with intercultural competency development.

The modern world becomes significantly, even exponentially, more interconnected with each passing year, month, and even day. The global flow of goods, services, news, ideas, and cultural practices and perspectives provides individuals with opportunities to experience and participate in an unprecedented array of intercultural experiences. All of this defines a new global situation and requires new approaches to educating students to not only survive but prosper on this new geopolitical landscape. This requires that we venture into ethical and spiritual dimensions of the process if we are to go about it in a humane and psychospiritually productive way. This book, in the case study tradition, examined the lived experiences of 12 former high school students who participated in an exchange trip to Argentina, in connection with intercultural competency development.

This book discusses the relationship between compassion and peace with a special emphasis on the role that therapy and education can play in promoting a state of affairs in which, as humanity becomes more compassionate, peace becomes more possible.

This book discusses the relationship between compassion and peace with a special emphasis on the role that therapy and education can play in promoting a state of affairs in which, as humanity becomes more compassionate, peace becomes more possible.

In this book, Clifford Mayes and his associates take archetypal pedagogy-a Jungian approach to teaching and learning-and extend it beyond just the "educational processes" that take place in classrooms, which are those spaces that a culture dedicates to the generation and acquisition of codified scholastic knowledge. It looks at the archetypal dynamics of teaching and learning as fundamental to human existence itself. From the cradle to the grave, we are involved in informing and shaping the worldviews of others, just as they are involved in impacting ours. Deep relationship, an I-Thou relationship not only allows but requires this to be the case so that the discussants can become what Martin Buber called "dialogical partners," engaged in both mutual critique and mutual affirmation, as they reach knew planes of knowledge and even presence. Such teaching and learning are what Mayes calls "educative acts." This book explores educative acts in a wide range of venues and concerning a variety of issues.

In this book, Clifford Mayes and his associates take archetypal pedagogy-a Jungian approach to teaching and learning-and extend it beyond just the "educational processes" that take place in classrooms, which are those spaces that a culture dedicates to the generation and acquisition of codified scholastic knowledge. It looks at the archetypal dynamics of teaching and learning as fundamental to human existence itself. From the cradle to the grave, we are involved in informing and shaping the worldviews of others, just as they are involved in impacting ours. Deep relationship, an I-Thou relationship not only allows but requires this to be the case so that the discussants can become what Martin Buber called "dialogical partners," engaged in both mutual critique and mutual affirmation, as they reach knew planes of knowledge and even presence. Such teaching and learning are what Mayes calls "educative acts." This book explores educative acts in a wide range of venues and concerning a variety of issues.

In Archetype, Culture, and the Individual in Education: The Three Pedagogical Narratives, Clifford Mayes presents a unique approach to understanding how Jungian principles can inform pedagogical theory and practice. In a time when what the educational historian Lawrence Cremin called the 'military-industrial-educational complex' and its standardized education are running roughshod over the psyche and spirit of students, Mayes deploys depth psychology, especially the work of Jung, to advance an archetypal approach to teaching and learning. Mayes demonstrates how catastrophic it is to students when the classroom is governed by forces that objectify the individual in a paralysing stranglehold. He argues that one's life-narrative is significantly impacted by one's narrative as a learner; thus, schooling that commodifies learning and turns the student into an object has neuroticizing effects that will spread throughout that student's entire life. In Part I, Mayes explores the interaction between archetypes and various types of time-ultimately focusing on the individual but always mediated by 'the cultural unconscious'. In Parts II and III, he brings together education with (post-)Jungian and (post-)Freudian psychology, examining transference/countertransference in the classroom; the Jungian idea of 'the shadow' applied to educational processes; Jung's unique vision of 'the symbol' and its importance for educational theory; and Jung's 'transcendent function' as a prime educational modality. Mayes concludes by looking to the future of archetypal pedagogy. This groundbreaking work in the emerging field of Jungian pedagogy is invaluable reading in Jungian Studies, depth psychological theory, educational theory, and for teachers and psychotherapists.

This book examines six psychological and spiritual giants that were working a half century ago whose insights are as powerful today as they were then-perhaps even more so given the current corporate agenda to standardize education and thereby take the soul out of it. Indeed, it is precisely because we are so aware of the impossible demands placed upon teachers these days, which overtax already valiantly devoted and terribly overworked teachers and which also continue to ignore the fact that the problems children face are not a product of our schools but of our society at large-that the authors have written this book. This book will help you renew your noble sense of mission so that, even in these trying times for teachers, you will feel more fulfilled in all that you accomplish, will discover ways to renew your vision of yourself as a teacher despite all the grossly and unjustly negative things that are said about teachers, and will find new ways of continue in your extremely important work.

This book examines six psychological and spiritual giants that were working a half century ago whose insights are as powerful today as they were then-perhaps even more so given the current corporate agenda to standardize education and thereby take the soul out of it. Indeed, it is precisely because we are so aware of the impossible demands placed upon teachers these days, which overtax already valiantly devoted and terribly overworked teachers and which also continue to ignore the fact that the problems children face are not a product of our schools but of our society at large-that the authors have written this book. This book will help you renew your noble sense of mission so that, even in these trying times for teachers, you will feel more fulfilled in all that you accomplish, will discover ways to renew your vision of yourself as a teacher despite all the grossly and unjustly negative things that are said about teachers, and will find new ways of continue in your extremely important work.

In Teaching for Wholeness, Clifford Mayes continues to expand the horizons of Jungian pedagogy, a movement that draws upon the thought of Carl Jung and Jungian scholars to address crucial educational issues and define new ones. Mayes leads readers through an analysis of Freudian and post-Freudian psychology in educational theory and practice, an examination of the epistemological foundations of Jungian thought, and a demonstration of how Jungian psychology can uniquely help teachers reflect deeply upon their roles as educators. Mayes also explores Jung's view of symbolism and its implications for curriculum and the Jungian idea of "the shadow" as the launching point for an examination of education as reclamation of the soul, before concluding with the case for "individuation" as the proper goal of education.

In Teaching for Wholeness, Clifford Mayes continues to expand the horizons of Jungian pedagogy, a movement that draws upon the thought of Carl Jung and Jungian scholars to address crucial educational issues and define new ones. Mayes leads readers through an analysis of Freudian and post-Freudian psychology in educational theory and practice, an examination of the epistemological foundations of Jungian thought, and a demonstration of how Jungian psychology can uniquely help teachers reflect deeply upon their roles as educators. Mayes also explores Jung's view of symbolism and its implications for curriculum and the Jungian idea of "the shadow" as the launching point for an examination of education as reclamation of the soul, before concluding with the case for "individuation" as the proper goal of education.

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.

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.

Understanding the Whole Student presents a holistic approach to multicultural educational issues by viewing them in terms of the student as a physical, psychosocial, cognitive, ethical, and spiritual being. Conversely, these levels of a student's being cannot be seen apart from the student's cultural identities. This unique book demonstrates that, in a pluralistic democracy, good teaching and deep learning must be multicultural and must look at the student as a whole being, not just as a future worker in a transnational corporate economy as is currently the case with both neo-liberal and neo-conservative programs for 'reform.' The authors contend that good education is, and must be, multicultural in order to gain a deeper perspective on issues under analysis in the classroom through the sharing and negotiating of many different cultural perspectives.

Nurturing the Whole Student: Five Dimensions of Teaching and Learning begins with the assumption that education is at its best-healthiest, most engaging, and most effective-when it is holistic. By holistic , the authors mean that the various dimensions of the teacher and student are honored and nurtured throughout the education process. These dimensions are organic, psychodynamic, cultural, academic, and existential. Nurturing the Whole Student contends that any truly humane educational theory or practice must celebrate and cultivate these facets of the student-teacher relationship. In readily-accessible theoretical terms-as well as in practical suggestions for classroom application-the authors demonstrate how holistic education is an antidote to the standardized approaches to education that breed failure, alienation, and discouragement in the classroom. Systematically broken down into five thematic chapters, this teacher's guide will help any educator foster the five dimensions of teaching and learning.

Despite the growing interest in Jungian approaches to curriculum and instruction, there has yet to be an English text dealing with this subject until now. Here, author Clifford Mayes offers his unique perspective on how Jungian ideas and techniques for psycho-spiritual discovery and growth play out concretely in a wide variety of educational contexts. In this book, he draws together over seven years of research to extensively and systematically outline the educational consequences of Jungian psychology. Jung and Education: * Details the psychology of C.G. Jung * Provides abundant examples and quotes from Jung himself * Explains the central concepts in Jungian psychology * Examines the archetypal nature of the student-teacher relationship * Exams the "eight pillars" of a Jungian theory of education * Provides examples of "archetypal reflectivity" in action in which the teacher reflects upon his/her sense of calling and classroom practices in archetypal terms Teachers and teacher educators at the undergraduate and graduate levels in courses in methodology, social history of education, and educational psychology should use this book.

By carefully examining a handful of great exemplars of teaching from various spiritual traditions and cultural contexts, this book breaks new ground in helping both prospective and practicing teachers discover and deepen their sense of spiritual calling. The masters examined in this book are found in many venues. Some appear in biographies, such as Yogananda, the great Hindu saint of the 20th century, in his Autobiography of a Yogi, or Eugene Herrigel and his Zen archery master in Zen in the Art of Archery. Some are enshrined in literature, such as St. Thomas More in Robert Bolt's dramatization of More's life, A Man for All Seasons. Others, like the Yaqui medicine man Don Juan in Carlos Castaneda's Journey to Ixtlan, occupy an intriguing region that moves on the misty boundaries between biography and fiction. A few even reside in academia-among them the Jewish theologian Martin Buber, author of the 20th century theological classic I and Thou. In encountering these exemplars of spiritual teaching, each teacher may discover and uniquely appropriate ways to further his or her own spiritual growth as a teacher, as well as the growth of his or her students in the most traditional to the most experimental school settings. Special emphasis is placed on the perspectives and needs of public school teachers and administrators. At the end of each chapter are "Topics for Discussion" and "Topics for Research" to stimulate further thought and research.

Seven Curricular Landscapes offers a holistic presentation and critique of what the author considers to be the seven major types of curricula. This book, which is suitable for both upper-division and graduate education courses, differs from previous holistic approaches in that it closely considers the holistic implications of postmodernism, adds new categories and terms to the holistic repertoire, includes the latest developments in transpersonal theory, examines the Existentialist curriculum as a spiritual phenomenon, and discusses the curricular implications of both Eastern and Western spirituality.

In Archetype, Culture, and the Individual in Education: The Three Pedagogical Narratives, Clifford Mayes presents a unique approach to understanding how Jungian principles can inform pedagogical theory and practice. In a time when what the educational historian Lawrence Cremin called the 'military-industrial-educational complex' and its standardized education are running roughshod over the psyche and spirit of students, Mayes deploys depth psychology, especially the work of Jung, to advance an archetypal approach to teaching and learning. Mayes demonstrates how catastrophic it is to students when the classroom is governed by forces that objectify the individual in a paralysing stranglehold. He argues that one's life-narrative is significantly impacted by one's narrative as a learner; thus, schooling that commodifies learning and turns the student into an object has neuroticizing effects that will spread throughout that student's entire life. In Part I, Mayes explores the interaction between archetypes and various types of time-ultimately focusing on the individual but always mediated by 'the cultural unconscious'. In Parts II and III, he brings together education with (post-)Jungian and (post-)Freudian psychology, examining transference/countertransference in the classroom; the Jungian idea of 'the shadow' applied to educational processes; Jung's unique vision of 'the symbol' and its importance for educational theory; and Jung's 'transcendent function' as a prime educational modality. Mayes concludes by looking to the future of archetypal pedagogy. This groundbreaking work in the emerging field of Jungian pedagogy is invaluable reading in Jungian Studies, depth psychological theory, educational theory, and for teachers and psychotherapists.

This book proposes a new way of categorizing curricula in the holistic educational traditional. This is an idea that goes back in the Western tradition at least as far as Plato, and Lao Tzu in the Eastern tradition. It is certainly present in Spinoza and Schopenhauer. It is called a "holarchy". The idea of a holarchy gives rise to Integrative Curriculum Theory, which, with major modifications, draws on Ken Wilber's in his evolutionary model of the development of consciousness at personal, cultural and ontological realms. Integrative Curriculum Theory will: 1) Prove a useful addition to the holistic repertoire of systematic and, above all, humane terminologies and "technologies" for making and evaluating specific curricula as well as for theorizing the curriculum at a time when "scientistic," "technist" and profit-driven views of education have commandeered the podium, policy, and praxis and 2) address some areas of concern that with certain holistic models of education, and 3) address some problems in Wilber's integral model of psychological, cultural, and spiritual evolution.

This book proposes a new way of categorizing curricula in the holistic educational traditional. This is an idea that goes back in the Western tradition at least as far as Plato, and Lao Tzu in the Eastern tradition. It is certainly present in Spinoza and Schopenhauer. It is called a "holarchy". The idea of a holarchy gives rise to Integrative Curriculum Theory, which, with major modifications, draws on Ken Wilber's in his evolutionary model of the development of consciousness at personal, cultural and ontological realms. Integrative Curriculum Theory will: 1) Prove a useful addition to the holistic repertoire of systematic and, above all, humane terminologies and "technologies" for making and evaluating specific curricula as well as for theorizing the curriculum at a time when "scientistic," "technist" and profit-driven views of education have commandeered the podium, policy, and praxis and 2) address some areas of concern that with certain holistic models of education, and 3) address some problems in Wilber's integral model of psychological, cultural, and spiritual evolution.