Erich Neumann

דיון ראשוני מכמה כיוונים והקשרים במיתוס נסירת
אדם וחוה, המופיע במדרש חז״ל ומעובד בקבלת האר״י, ואזכיר בקצרה
גם את תורתו של ר׳ נחמן מברסלב. הדיון שלהלן כנסירה ובאינדיבידואציה
משיק לשני דיונים רחבים יותר שלי, האחד בטראומה מבנית ואקוטית
והאחר בזוגיות ועליהם מתבסס מאמר זה.

Questa breve lista bibliografica vuole introdurre alcuni dei maggiori lavori di analisi critica del mito della "Grande Dea", ritenuto da alcuni autori, in primis l'archeologa Marija Gimbutas, come caratterizzante varie civiltà preistoriche, neolitiche, e di epoca storica, ed afferenti a bacini geografici distanti nello spazio e nel tempo. L'ipotesi dell'esistenza di un culto preistorico della "Grande Dea", idea nata a metà '800, ha conosciuto una larga diffusione sia accademica che popolare dagli anni '70 in poi, penetrando in campi diversi da quello archeologico. Da queste teorie sono state tratte molte considerazioni e studi di tipo sociologico e psicologico, analisi in genere portate avanti da specialisti di campi diversi dall'archeologia, e quindi mancanti del senso critico proveniente da una specializzazione di tipo archeologico. Come sottolineato da molti autori qui elencati, le estrapolazioni da questo indimostrato mito dell'antichità hanno introdotto pericoli e danni di imprevista natura, soprattutto presso il pubblico femminile. Purtroppo le critiche accademiche sono rimaste a lungo celate agli occhi del più vasto pubblico consistendo tipicamente in libri a bassa tiratura o pubblicazioni di settore non accessibili al di fuori delle università. La recente disponibilità on-line di buona parte delle pubblicazioni accademiche, può far arrivare il discorso critico al grande pubblico. Questa breve lista sulle critiche accademiche al concetto di "Grande Dea" vuole quindi riassumere le maggiori pubblicazioni accademiche che siano gratuitamente disponibili per il download e quei libri sull'argomento che risultino ancora disponibili alla vendita. In maniera necessariamente limitata è invece trattato il vastissimo argomento delle figurine neolitiche, legato ad una bibliografia troppo copiosa per lo specifico argomento qui trattato. Un discorso a parte meritano invece alcuni casi di contraffazione di reperti archeologici relativi a materiale "Grande Dea", che devono venir trattati singolarmente. E' questo il caso della presunta "Grande Dea" di Catal Huyuk di James Mellaart, sul quale l'autore ha in preparazione una dettagliata pubblicazione. Per la lista è stato favorito un ordine cronologico piuttosto che alfabetico, con la raccomandazione di iniziare letture dai lavori più recenti che potrebbero essere più aggiornati sugli aspetti archeologici.

The narrative in Frozen II is a classic archetypal depiction of individuation – the process of synthesis of the self through the integration and union of consciousness with the unconscious. The new hero’s journey strives for the synthesis inherent in regaining access to our mythological roots while remaining in a conscious state.
An analysis of the film based on psychoanalysts Erich Neumann and Carl Jung.

From an anthropological, psychological and philosophical point of view, fantasy and science fiction constitute a significant part of modern mythology, both for individual readers/experiencers and for society as a whole. In an effort to recognize the potential existing within genre fiction, first its roots in fairy tales, mythology, etc. are explored in terms of the functions these  serve for society and culture,  their psychological impact and their necessity. Secondly, the significance of mythological elements in works of genre fiction is demonstrated by a study of the emotional connection readers/experiencers develop towards non-existent characters, places and events. By gaining an understanding of this process, one can observe not only the evolution of mythologies, etc. into fantasy and science fiction, but also the improvements fantasy and science fiction represent over their precursors as platforms for the exploration of the great questions facing humanity, all the way to the processes of our ever-changing psyche as it persists through time. Though critics of fantasy and science fiction label these genres as escapist, there is ample evidence to justify the view that they embody humanity’s heritage of adjusting, through stories, to inner and outer realities, and that by virtue of their contemporary nature and of their ability to peer into the future to speculate on what is to come, they are eternally relevant. By examining the adaptability of fantasy and science fiction through the lens of the themes explored, extending to innovative media that broaden the horizon created by books, movies and video games of substance and worth, it becomes clear that the all-pervasive presence of fantasy and science fiction not only indicates the lively persistence of ancient mythologies, but also underscores the important role they continue to play in the lives of the people and societies of the twenty-first century and beyond.

Una concepción rígida y estereotipada de las aportaciones de C. G. Jung no permite su estudio imparcial y desprejuiciado, no dogmático. Además tal dogmatismo frecuentemente orienta la psicología analítica hacia determinadas derivadas ajenas a la investigación psicológica y de cualquier otra índole. Esto es especialmente válido en lo que se refiere a las relaciones entre el yo y el Sí-mismo, conceptos fundamentales e irresueltos que no admiten hoy por hoy ningún conocimiento definitivo. A esto se añade que las dificultades de traducción no favorecen la plena comprensión de los conceptos y el pensamiento propio de un autor como Jung.

The article investigates the Neoplatonic Self notion. In the historical record the ideal of personality and the psychological notion of Self have taken many forms. Also the modern ideals of Self are discussed and criticized, such as the 'puer aeternus' (eternal youth) and the 'primal' or 'uroboric' Self. The author argues that Carl Jung's notion of Self is one-sidedly immanent—there is also a transcendental aspect of Self. In the heated debate between Porphyry and Iamblichus, both were right in their own way.

Keywords: Plotinus, Neoplatonism, primary narcissism, grandiose self, ego-Self axis, Erich Neumann, Michael Fordham, psychoanalysis, puer aeternus, Romantic era.

ÍNDICE:
I
II
1. La realidad del alma

2. Alma y Espíritu no son la misma realidad

3. El pensamiento negativo

4. Rechazo de la coniunctio. La religión del ánimus

5. Respuesta a Giegerich

6. Dardos contra Giegerich. Aclaraciones sobre su “psicología”

Post-scriptum

The present mythanalytical study investigates how the archetypic schemes of the "opus
alchemicum" emerge in Ioan Petru Culianu’s «Il gioco dello smeraldo» (1989). The first
part of the study classifies the emerald visitress’ body mutilation as a process of
"separatio". The second part of the study establishes a comparison between Culianu’s
fantastic short story and a vision of the alchemist Zosimos – a well-known text due to
a commentary by Carl Gustav Jung – which is grounded in the mythologeme of
dismemberment and in the symbolism of roundness.

“A Myth for Our Times” is the title of a series of lectures given by Becca Tarnas on J.R.R. Tolkien’s The Lord of the Rings (Tolkien, 2013). The lecture material is collected and condensed in Journey to the Imaginal Realm (Tarnas, 2019), a deep yet lightweight companion book to Tolkien’s masterwork. Interspersing the analysis of Tolkien’s text with reflections on aspects of his life, passions, and artistic pursues, Tarnas (2019) manages to enrich an already unique experience: entering Tolkien’s enchanted world of Middle-earth.
Tarnas (2019) draws a parallel between Tolkien’s work and that of C.G. Jung, the great Swiss psychologist. In this paper, I will try to show that the intentions, methodologies, and styles of both authors are essentially different. I will argue that trying to find profound meaning in Tolkien’s work does not lead to a better understanding of his text but instead steers us towards distorted interpretations. I will posit that the best way to enjoy Tolkien’s Lord of the Rings is as the author himself intended it: as a masterwork of epic literary fiction.

Der zweite Band der Reihe, der Almanach für 2021, rückt als thematischen Schwerpunkt das Verhältnis zwischen Philosophie, Theologie und Dichtkunst in den Vordergrund. Die Beiträge beleuchten die Rolle, die Poesie und Literatur für das Nachdenken über die letzten Fragen und die Urgründe des Daseins spielen – ein Spektrum an spannungsvollen, aber auch fruchtbaren Wechselbeziehungen! Wodurch zeichnen sich die Interpretationsbemühungen christlicher Denker aus, was macht ihre Auseinandersetzung mit großer Literatur zu etwas Besonderem? Der Band bietet Studien und Werkstattberichte u. a. zu John Henry Newman, Romano Guardini, Walter Nigg, Josef Pieper und Hans Urs von Balthasar. Zu den Autoren zählen neben den Herausgebern u. a. Christoph Böhr, Thomas Möllenbeck, Hanna-Barbara Gerl-Falkovitz und Berthold Wald.

This hermeneutic study traces the developmental theory that emerges from Erich Neumann's writings. The research revisions reevaluates and consolidates the emerging theory, in the hope of reviving interest in Neumann's writings, and to indicate his importance as a Jungian theoretician. This dissertation shows that Neumann's archetypal developmental relational and metapsychological theory, which effectively supplements Jung's original writings, is relevant to both theory and therapeutic practice. The study presents Neumann's formulations divided between the two poles of psychological development: early life and the zenith of the advanced stages of the individuation process. Neumann's developmental theory is presented as a synthesis of his various writings. The books The Origins and History of Consciousness, The Great Mother, Jacob and Esau, and Depth Psychology and a New Ethic, together with his posthumous book The Child, are at the center of focus. Some of Neumann's metapsychological Eranos articles serve to support and amplify the central ideas. The study also indicates similarities and complementary between Neumann's formulations and leading subsequent theoreticians, mainly but not solely, Michael Fordham and Donald Winnicott for early life theory and Lawrence Kohlberg for advanced stages of individuation, outlining the advanced stages of the individuation processes and a Jungian archetypal child psychological developmental theory.

The present article analyzes a product of creative imagination in the mythology of «The Elder Scrolls» – a world-renowned Computer Role-Playing Games series – by the theoretical tools of archetypology and the practical methods of mythocriticism. It focuses on the "Night Mother", who presides on the side of the horrific god Sithis over violent death, to which the "Dark Brotherhood" sectarian guild’s cult is devoted. The Elder Scrolls creators conceived this Non-Player Character following the archetypal model of the "Terrible Mother". The first part of the article interprets, in support of the present hermeneutical proposal, the pseudo-goddess’ double name, made up of two archetypes – the Mother and the Night –, which are isotopic with each other since they are both capable to make the living regress to the prenatal darkness. The second part of the article shows how the Mother archetype’s other aspect – the benevolent and protective one –, which emerges in the "Dark Brotherhood" doctrinal rhetoric, is inseparable from the "terrible" and death-bringing one. This is further confirmed by The «Death Incarnate» quest’s exegesis: here, the corpse-like Night Mother receives the Player Character into her "vessel of death" – i.e. her sarcophagus –, implicitly offering him the highest bliss of rebirth by virtue of the "tomb-cradle" isotopism.

L’obiettivo del presente studio è quello di illustrare i principali aspetti del mito di Core-Persefone nella poesia di Yves Bonnefoy. Nella prima parte si individua il mitema della scomparsa della dea-fanciulla nel ciclo «Le dialogue d’Angoisse et de Désir» («Il dialogo di Angoscia e Desiderio», 1965). Qui la protagonista – la quale assume il nome francese di “Coré”, il che istituisce un legame esplicito con il mito molto caro a Bonnefoy – precipita nell’abisso infero dopo aver inghiottito un liquido floreale nero: attraverso la deglutizione, isomorfa alla discesa, il poeta francese riproduce il duplice simbolismo che sottende, nel mito ellenico, alla raccolta del fiore del narciso e all’ingerimento del seme di melagrana – ossia, agli atti simbolici fatali che rappresentano rispettivamente l’inizio e la fine del primo viaggio della dea-fanciulla nell’Ade. La bevanda floreale contiene, inoltre, una futura promessa di rinascita ignea, poiché risplende di un fuoco notturno e sotterraneo. Nella seconda parte si individua il mitema del ritorno di Core-Persefone tra i vivi nel ciclo «À une terre d’aube» («A una terra d’alba», 1958), la cui protagonista rinasce con delle sembianze annerite e riarse: il binomio simbolico costituito dal cromatismo nero e dal fuoco fecondativo-rigenerante fornisce così un nesso ermeneutico tra i due cicli poetici. Dalla prospettiva dell’archetipologia e della mitocritica «À une terre d’aube» costituisce pertanto il seguito di «Le dialogue d’Angoisse et de Désir», malgrado quest’ultimo gli sia posteriore nella cronologia compositiva bonnefoyana.

The hero archetype has two sides. On the one hand it provides the impetus for personal emancipation, contributing to the success of Western culture. On the other hand it has given rise to present-day hubris and expansionism. The article investigates the dark side of unthinking heroic worship. It is argued that our civilization is under the spell of an illusion of heroism causing a collective hubris and fixation on principles, to the detriment of the personal values of the heart. As portrayed in myth, the hero must be allowed to die.

Keywords: sun-hero, suicide bomber, terrorism, Icarus, hubris, individuation, apocalypse, millenarianism, Carl Jung.

Dit boek, van oorsprong in 1955 uitgegeven, bestaat uit twee delen en vijftien hoofdstukken. Het centrale thema is de Moedergodin als archetype. In het eerste deel wordt de structuur en karakter van het archetype en het vrouwelijke geanalyseerd in zeven hoofdstukken. De Grote Moeder of Moedergodin vertegenwoordigt een mythisch symbolisme dat teruggaat tot de prehistorie waarin er nog een matriarchale samenleving bestond waarin vrouwen de baas waren. Dit weerspiegelt zich in religie, waarin eerst de vrouw heerste als universele moedergodin. Met de evolutie van de maatschappij en het langzaam ontstaan van genderrollen, verschuift de macht binnen de samenleving. Naast de vrouw kwam een man te staan, wat zich verbeeldt in diverse godenparen als Zeus en Hera, Osiris en Isis. Hierna wordt de vrouwelijke figuur naar de achtergrond verplaatst en is alleen de mannelijke godheid nog heersend, zoals bij Jahweh en God. De Moedergodin wordt getransformeerd naar heiligen zoals Maria. Naast het religieuze aspect is er ook een biologisch aspect, waarin de het vrouwelijke als baarmoeder en vat wordt weergegeven van waaruit alles ontstaat. Binnen de transformatiemythologie staat de maan centraal, bijvoorbeeld bij de Griekse Artemis. Kleine meisjes voltooien een rite naar volwassenheid, waarbij er een soort wedergeboorte zichtbaar is en het vrouwelijk symbool staat voor het creatieve van de mens. Deze transformatie wordt verder uiteengezet in vier polen waarbij er ruimte is voor psychische en historische fasen van het goddelijke vrouwelijke.

A franquia Silent Hill e uma potencia no mundo dos videogames, acumulando oito titulos, dois filmes e milhoes de dolares em lucro. O foco deste trabalho sera o enredo dos tres primeiros jogos da serie, repletos de referencias mitologicas e religiosas. A psicologia analitica vai ser a baliza teorica para abordar os temas arquetipicos usados pelos criadores de Silent Hill, a exemplo do renascimento, a jornada do heroi, a crianca divina e o feminino terrivel, tanto no seu aspecto materno quanto no de par intrapsiquico do homem, a anima. Esses temas perpassavam os conflitos dos protagonistas de Silent Hill, como o embate entre geracoes, a dor de perder alguem que se ama, os riscos da cegueira religiosa e a busca por si mesmo. Alem de referenciar a Obra Completa de C. G. Jung neste trabalho, os escritos Erich Neumann, Joseph Campbell e Robin Robertson, autores que trabalharam dentro da perspectiva Junguiana, serao citados.

Not quite ready for powerpoint, I bought a new camera for close-ups, and constructed a detailed slide show giving evidence that creation myths, symbols, and rituals do not actually refer to the creation of the world or the beginning of time, but instead metaphorically express the dawn of human consciousness. The awakening to awareness of self-in-time and to self-agency was made possible by the crossing of the "symbolic threshold" into language and the human cultural world of symbolic interaction and intersubjectivity. As Cassirer taught us, myth and language are "twin creatures", both seeming to arrive as one from sacred sources. When we learned to speak in narratives, we found ourselves in dialogue, expressing myths that seemed sent by sacred beings – myths that symbolically represented our own awakening to time, death, and human being.

There he was, this little Nernst, standing in front of us, and he said: Ladies and Gentlemen, I have made it my aim to free the universe from the heat death! This little man in the auditorium of the University of Vienna wants to change the universe! So he turned back to his chalkboard, wrote down all the physical formulas, changed a couple of parameters, and the universe was liberated. At this moment I understood what science is. (Foerster & Freund,)

ERICH NEUMANN ON HENRY MOORE: PUBLIC SCULPTURE & THE COLLECTIVE UNCONSCIOUS BY TIM MARTIN
The psychoanalyst Erich Neumann applied Carl Jung’s concepts about the unconscious mind in his book on Moore’s sculpture, The Archetypal World of Henry Moore (1959), in which he described the artist’s imagination as essentially feminine. Although original and for a period influential, Neumann’s ideas about sculpture remain today largely unexamined. The psychoanalytically informed nature of many of the concepts we use today to discuss the aesthetics and function of sculpture can be traced back to early and mid-twentieth century critical debates that, inevitably given his stature, coalesced in some measure around the work of Henry Moore. From the 1930s to the 1980s his sculptures were the subject of discussion by a number of critics who, reflecting a widespread fascination with such matters, took an active interest in psychoanalysis and its application to art.
....
You may read whole and more essay to click link ....
https://mymagicalattic.blogspot.com.tr/2017/10/henry-moore-magnificent-impact-in.html